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&#13;
Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
&#13;
Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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&#13;
Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
&#13;
Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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                    <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

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Richard A. Rhem

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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

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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

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Richard A. Rhem

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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	&#13;  

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

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                    <text>The Insight That Makes Praise Irrepressible
A Reflection on the Psalms
Text: Psalm 103:13-14
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
August 9, 1987
Transcription of the spoken sermon
As a father pities his children, so the Lord pities those who fear him. For
he knows our frame; he remembers that we are dust. Psalm 103:13-14

With this message I will leave the Psalms for a time but, before doing so, I want
to conclude with a Psalm of praise and thanks giving. If you want to classify it
according to the interpretative framework of the previous messages, it is a psalm
of orientation or, perhaps, new orientation, a hymn of praise, "a public song sung
with abandonment in praise of God's person or the nature of God's creating and
liberating actions." (Brueggemann) One could debate if the praise hymn is
response to some surprise of grace or if it issues forth from the heart of one
convinced of the goodness of God and the meaningfulness of life. I treat in this
message Psalm 103, not to demonstrate one of the three classifications we have
been tracing, but rather as one final demonstration of the beautiful way in which
genuine human experience is acknowledged, brought into the presence of God
and thus how human experience is really affirmed. By that I mean that,
according to the best insight of Old Testament faith, it is O.K. to be human.
Human is what God made us; for that we need make no apologies. To be human
is to be a person on the way, a person in process; it is thus to be incomplete. To be
human is to be vulnerable and to be fallible; to be human is to live in tension
between the highest idealism and the lowest meanness, between high aspirations
and moderate achievement, between soaring dreams and visions and frustrating
roadblocks. To be human is to know the good and fail to perform it, to resolve the
best and too often produce the worst.
That being the truth of our humanness, there is a marvelous statement in Psalm
103 that should mean everything to us. It is an insight that makes praise
irrepressible. In a psalm full of insight, it is this insight that makes it impossible
to be silent.

© Grand Valley State University

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�Insight that Makes Praise Irrepressible

Richard A. Rhem

Page 2	&#13;  

As a father pities his children, so the Lord pities those who fear him. For
he knows our frame; he remembers that we are dust. Psalm 103:13-14
Is there any greater comfort than that? He knows our frame; he remembers that
we are dust.
He knows our frame - of course, is he not our Creator?
He remembers that we are dust - of course, that is the way he made us.
And, in contrast, these affirmations are not simply statements of fact; rather, I
hear the Psalmist saying, "It is all right to be human." We can be who we are.
A more accurate translation of our text is:
For he knows our form, mindful that we are clay.
That calls to our minds immediately the creation account in Genesis 2. In the
profound imagery and symbolism of that creation story we read,
Then the Lord God formed a man from the dust of the ground and
breathed into his nostrils the breath of life. Genesis 2:7
The word for man is generic in the Hebrew; it is adham from whence we derive
Adam. The story, however, is not first of all about a man named Adam, but about
a creature, Adham, who is formed from Adhamah, "dust", or better, "clay." One
translation of Genesis 2:7 puts it this way:
God formed man (Adam) from the clods in the soil (Adama).
We will probably never displace "dust" from our minds, yet the meaning is that
the stuff of the soil is the stuff of which the human creature is formed. Sometime
we speak of a human person as an "earthling" and this would be a comparable
play on words - an earthling of the earth. It would be stretching it a bit if we
found here the source of that negative label we sometimes put on ourselves when
we refer to ourselves or another as a "clod." Yet perhaps precisely that common
put-down points up a critical insight; we do put ourselves and others down for
being what we are in our clumsy and awkward moments. We feel "cloddy."
However, what we must see is that the reality of our identity with the created
order is not in the Bible a put-down; it is simply an open recognition, an owning
of our very creatureliness - a part of a created whole which the Hebrew writer
understood as being pronounced "good" as it came from the Creator's hand. To
the extent that the generic name "man" came to be used as a name for a person, it
reflects the ancient idea that a name literally "named," that is, it bespoke the
essence of the thing named. Adam, then, if you would think of a concrete human
creature, was named according to his intimate relationship to the earth.

© Grand Valley State University

�Insight that Makes Praise Irrepressible

Richard A. Rhem

Page 3	&#13;  

The image of the Genesis story, which is reflected in our text, is that of God as the
potter who takes up the clay and fashions it into the design of His desiring. The
human creature is the product, if you will, of the Divine design and initiation.
God has created us; God has fashioned us to reflect His own creative purpose.
If we back up to Genesis 1, we find that account of Creation speaking of God
creating the human person in His own image, which truth is picked up in Psalm
8, the psalm with which this series of messages began,
... Thou hast made him little less than God, ...
That idea of the image of God in which we were created speaks of our relationship
to God, that which connects us to Him and sets us apart from the rest of the
created order. But that is not our concern in this message. Here I would
emphasize our earthiness, our connectedness to the created order.
And what I want to emphasize is that that is not noted in a negative tone, but in a
factual statement of the way it is because that is the way God willed it to be. God
knows our form. He remembers that we are clay.
This statement follows a statement of God's compassion for His people. The
image used is that of a parent;
As a father pities his children, so the Lord pities those who fear him.
Thus the point the Psalmist is making is that God is compassionate. Four times in
this psalm he refers to God's steadfast love, the beautiful Hebrew word hesed we
noted last week in the text from Lamentations 3. God can be trusted to be
merciful and compassionate just as a good parent naturally feels compassion and
mercy for a child. We do not have to apologize for who we are or what we are. The
Psalmist points out that we are what we are because God created us to be what we
are.
That is an insight that makes praise irrepressible. The solid sense of being
accepted as we are, being valued for the persons we are, being affirmed in our
very humanness is the basis for our own self esteem and self worth. We are God's
creation; we are a reflection of the Divine intention.
Now, I can hear an objection:
"Ah, yes, but we have sinned; we have defaced the image of God; we have
forfeited our status as children; certainly you claim too much, you must be
soft pedaling the guilt we have brought on ourselves."
Let me respond to that.

© Grand Valley State University

�Insight that Makes Praise Irrepressible

Richard A. Rhem

Page 4	&#13;  

First of all, we have been far too obsessed with the idea of sin in the Church. That
is a bold statement and no doubt sounds strange coming from the Christian
pulpit, but stay with me for a moment. I will come to the reality of human sin
eventually and there is no need to downplay that in order to lift up the human
person. But my point here is that too often in the Church being human has been
understood almost as being identical with being sinner. Now from our text I
sense that the psalmist is reflecting the feeling that God is easier on being human
than many of us human beings are - especially we who make up the Church.
What does it mean to be human? To be human is to be created, not creator; it is
to be creature, not God. That must be obvious. Yet we do forget it and perhaps it
is precisely the power of our sin that we forget we are human and are rather
driven by a god-complex. Nonetheless, we are human and, therefore, we are
creatures of history.
We live in the stream of history; we live one day at a time, moment by moment,
with no possibility of jumping out of the stream and surveying it from a
perspective beyond it.
How we would love to know what lies around the corner. How we would love to
know the unfolding drama of history and of our own lives before time, but that is
precisely it – to be human is to have no "before time;" it is to have time, the
present. To be sure, there is a past and we learn from it if we are wise. There is a
future and we prepare for it if we are wise. But the past is written; the future is
not yet; we are writing the present - now is the only moment we ever have.
Our lives are lived in moments of decision - critical choices we must make time
and again - choices of lesser import daily and we must do it with only limited
knowledge, limited insight, some measure of wisdom - more or less -and some
store of experience.
We are fragile, vulnerable creatures. From time to time we hear of someone
whose fragile existence hangs on by a thread. An accident brings one to the very
brink of death and a life support system keeps life until the body functions once
again. A stroke, an aneurism, a coronary.
The psalmist of Psalm 139 wrote, "We are fearfully and wonderfully made," and
we are! The human body is a marvel to fill us with awe. And it is fragile – a
breath, a heartbeat away from being over. Too much thought of life's vulnerability
could drive one out of one's mind.
We are part of a community and world where free choice and responsible
decisions are everyone's. Therefore, we cannot really determine our own destiny
as though all critical factors were for our deciding. Beyond our personal decision
are the choices and decisions of the whole community, the nation, indeed, the
nations. What happens if the fanatical fundamentalism of the Shiite Moslems
brings the world into conflagration?

© Grand Valley State University

�Insight that Makes Praise Irrepressible

Richard A. Rhem

Page 5	&#13;  

Being part of the whole is God's intention for us – living in community – but that
also means we are at the mercy of decisions and choices beyond our own in so
many crucial areas that determine our wellbeing.
We are mortal; we will all die. I could go on citing the characteristics of our
human existence, but let's cite just this one final reality – our mortality. That puts
the limit on our dreams, our visions, our designing, our building and acquiring.
We are limited by that terminus point which no one knows and no one can
predict. Indeed, we do live under the shadow of death.
There is so much more one could say, but this is enough to make the point I am
trying to make. We are fragile, vulnerable creatures. We are a marvel; we ought to
stand in awe of our humanness; yet it is also a threatened existence that is ours. I
have a book on my shelf entitled, The Worry and Wonder of Being Human.
Indeed!
If all the above is true, then we fragile creatures of dust (or clay) are bound to live
with some anxiety. We are constantly moving into uncharted waters exposed to a
thousand threats having limited knowledge and yet having to make choices for
good or ill. And we will make mistakes, wrong choices.
And being anxious, we will become defensive and self-protective. And being free
and independent (relatively), we will be pushed by self concern and concern for
those closest to us. And such self-centered motivation gone awry has written the
horror story of human history, but we could not be the creatures we are without
that drive for independence and a certain aggressiveness.
We feel that tension in the family. We try to socialize our children, teach them the
limits of acceptable behavior. Yet we do not want to break their will or crush their
spirit and sometimes when our own children plunge and lunge at life we may get
nervous and yet, at the same time, feel a little pride at their daring.
A great danger of our educational system is that we socialize too successfully and
cut the creative nerve of the child. It is only a further development of that when in
totalitarian countries the system would undercut all free and independent
thinking and produce row after row of socially controlled robots.
Now hear the text again.
As a father pities his children, so the Lord pities those who fear him. He
knows our form, He remembers we are clay.
Was not the psalmist saying that it is precisely in our fragile and vulnerable
human existence that we are looked upon with compassion by God Who made us
and made us just the way we are? It is on that basis that I began with the
assertion that it is O.K. to be human. It is O.K. to be limited, vulnerable, fragile
and susceptible to err.

© Grand Valley State University

�Insight that Makes Praise Irrepressible

Richard A. Rhem

Page 6	&#13;  

But, my objector persists:
"Are we not sinners? Have we not rebelled against God's purpose and do we not
set ourselves up against God and our neighbor?"
Of course.
Let me say again, to make my point I do not need or intend to whitewash the sin
of the human person. I could go on now to paint the canvas of the human portrait
black and shadowy gray: selfishness, meanness, pettiness, cruelty, violent
madness. The picture does not have to be overdrawn to convince us of something
in the human creature that is twisted, warped, distorted, and we know it well
because there is no sin "out there" that I cannot find "in here," in the secret
depths of my own heart.
But again, to be honest with all of that is not simply to write off the human
creature. In his Christian Faith, Berkhof suggests that the Genesis story of
human creation ought to be heard not so much as a story of a perfect state
followed by a fallen state, but of a human creature always caught between the tug
of the lower and the call of the higher. But even that is not the point. The point is
made so beautifully in the Psalms. The God Who, father like, has compassion on
us and knows us is the God Who has also provided for us forgiveness.
Sometimes I think we have never really heard the declaration of forgiveness.
Sometimes I hear it spoken here and still condemn myself. Could the Scripture be
any clearer?
As far as the East is from the West - as high as the heaven is above the
earth, so great is His mercy, His steadfast love;
He does not deal with us according to our sins.
How shamefully we have muffled that message in the Church. How assiduously
we have marched over the earth preaching sin in order then to present sin's
solution. How much wiser we would have been if only we had preached the
solution already in effect and then invited persons to come home to the Father's
house because there is no longer any reason to stay away.
The Gospel of Jesus Christ which is only the full realization of the grace of which
the psalmist sang is the announcement of the radical, unconditional, allencompassing, universal love of the eternal God Who made us and loves us just
as we are - human, all too human!
That is the biblical message; that is the passionate center of the one story of the
Bible. It is a story of a Creator, full of grace, Who fully understands us and
unconditionally loves us. God created us human with all the struggle that that
entails and God will not let us go 'til we take on the shape of the one who lived a

© Grand Valley State University

�Insight that Makes Praise Irrepressible

Richard A. Rhem

Page 7	&#13;  

fully human existence as the faithful human covenant partner of the covenantkeeping God.
No wonder the psalmist burst forth in praise as he reviewed what God does for
His children - forgives, heals, redeems, crowns, satisfies and renews.
Bless the Lord, O my soul!

© Grand Valley State University

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                    <text>The Integrity of Saying No
From the series: Faces Around the Cross
Text: Psalm 8:6; Luke 23:39
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
February 23, 1997
Transcription of the spoken sermon
As I was contemplating the portraits of the four evangelists, and looking at the
faces around the cross, I was struck by the face of one who has perhaps found his
way into many, many Christian sermons, but one who has gotten consistently bad
press, that is, the criminal crucified with Jesus who continued to mock to the end.
All four evangelists tell us that Jesus was crucified between two criminals. Mark
tells us that both taunted him. But, only Luke carries on a conversation between
the two crosses, and in Luke's account we have the one criminal continuing to
mock and deride Jesus, even in his own hour of execution, whereas the other,
recognizing his fate, pleads with Jesus for mercy and finds it.
Obviously, in the portrait that Luke is painting, we have the picture of Jesus in
the middle, and then the criminal on the right and the criminal on the left, two
opposite responses. What the evangelist is trying to portray to us is that it is
possible to rebel to the end and miss God's grace, or even at the last moment to
surrender and find God's grace. Now, quite clearly, that is Luke's intention. But I,
contemplating the scene, want to put a bit of a different spin on it this morning. I
want to think about that rebellious criminal in a different light than he is usually
understood in the Christian Church.
It's so easy for us in the Church to write people off, to damn people to hell, to
recognize their rebellion or their revolt, their sinfulness or their wickedness and
be done with them. But, as I've been thinking about that scene of crucifixion, it
has occurred to me that, far too often, for far too long in the history of the
Church, what we have been concerned about is the individual salvation of our
souls, even while, perhaps, the world is going to hell, unraveling, full of injustice
and oppression. I want to suggest to you something this morning that may be a
bit shocking, but which I hope before I am through, you will understand, and that
is that there are some things in the world that are more important than one's
individual salvation. There are some things that are more important than
whether or not one has a cozy relationship with God, and there are some things to
which we ought to be addressing ourselves which would get the focus off
ourselves and our individualism and our egotism and our selfish concern for our
© Grand Valley State University

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Richard A. Rhem

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own salvation. I want to give the rebellious criminal some good press this
morning.
What kind of a criminal was he? Well, you can bet he wasn't some petty thief. The
Romans didn't waste crucifixion on insignificant individuals. Maybe we get a hint
of why he was hanging there from the story of Barabbas that the evangelists tell
us about - Pilate wanted to release Jesus or Barabbas, hoping, according to the
account, that he wouldn't have to condemn Jesus. The crowd would have nothing
of it. But Mark tells us that Barabbas was in prison for insurrection and the more
we know about the times of Jesus, that Palestinian society under Roman
domination, the more we know that it was a brutal time. It was a land that was
occupied by a foreign oppressor. The heel of Rome was heavy on the necks of the
people. They were not only under the oppression of a foreign occupier, but under
the oppressions, the manipulation, and the abuse of the local aristocracy in
collaboration with the occupier. We know that people were being driven off their
land; people were being driven into abject poverty. The Roman governors and
tribunes had no qualms of conscience to release their legions to slaughter some
rebellion here or there. It was a time that ran with blood; it was a time of terrible
human suffering; it was a time when there were those who were rising up to say,
"Enough." It's the kind of human response that we are not a stranger to in our
own world, which is marked by terrorism. We who are so insulated from so much
of the pain and darkness of the world read and hear about terrorism and we
shake our heads and say, "What an awful thing," and certainly it is an awful thing
because so often the innocent suffer while the terrorists seem to have no
consideration for human life, not their own or that of others. We wonder what it
is that can drive a human person into that kind of mode, that kind of behavior.
We marvel that a human being can become so inhuman, so bestial. But, we know
it's true. Down through history it has been true.
There have been those who have seen oppression, have seen injustice and have
risen up to face it. Robin Hood, romanticized, to be sure, but the one who robs
the rich to feed the poor. We remember the story of the French queen who, when
told that the people had no bread, said, "Well, then let them eat cake." Such
insensitivity is not overdrawn. We know the decadence and the indulgence of
Czarist Russia before the Revolution and, if we marvel at the atrocities of the
Communist era, then we need to remember the background of that reign of terror
in Czarist Russia with its royalty and its luxury and its insensitivity to people.
My point is that that's the way that the world is. The world has always been
marked by injustice, by inhumane conditions. There have been people who have
suffered terribly and there have been those who have said, "Enough," and who
have put their life on the line and who have acted boldly in order to change their
world. I think Jesus was that way - of course, of quite another spirit than that
criminal hanging with him, nonetheless, seeing that which was wrong and
seeking to right it, to put his life on the line for the righting of the wrongs of the
world.

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Richard A. Rhem

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I like to think of the criminal crucified with Jesus who joined the derision to the
end as one who had a vision of the way things ought to be, as one whose soul was
so seared with the human situation and its brokenness and its pain, that he grew
barnacles and callouses on his soul until he became a person who, in the face of
his own horrible death, continued mocking to the end, refusing to cave, refusing
to grovel, refusing to beg for mercy.
I see something heroic in that. I see something attractive in that. As I said a
moment ago, perhaps it's something of the rebel in me, but I like a person who is
a rebel with a cause, who is willing to put his life there, and who is true to that to
the end. Krister Stendahl, when he was here, made a statement that struck me,
that it is a part of the dignity of the human person to be able to say "No" to God.
Certainly in the biblical story, if the human person is taken seriously, created in
the image of God, able to respond to God with the divine intention that that
response be one of openness leading to the communion of Creator and creature,
if God is serious and has done that seriously, then there is also the possibility,
there must be the possibility of the human creature saying "No" to God. Krister
Stendahl said it's a mark of the dignity of the human person that he or she can
say "No" to God.
I like to think of that criminal as having been so seared in his soul by the
wretchedness and the injustice of all that was wrong in the world that to the end
he was a rebel. When Jesus said, "Father, forgive them," he said, "I don't want
them forgiven. I want them damned!" That was his spirit; that was his soul. Can
you identify with someone like that? Is it possible that in a human situation we
can be driven to that kind of rebellion, that kind of fierce purpose to the end,
damning the consequences? I think that is a part of our story, and I think if we
don't own that in Church, we're just playing games. We so easily write off that
man damned by his own rebellion, damned by his own derision, "Good. Damn
him."
Mark Twain said one time, "If God did not want human beings to rebel, why did
God create human beings in God's own image?" And in the Hebrew scriptures,
there is enough ambiguity to make us wonder about that tree in the Garden of
Eden - why did God put that tree of the knowledge of good and evil there?
Certainly not for shade. He didn't need it for fruit. Well, traditionally, we've said
the tree was put there so that God would test the human pair - would they follow
the word of God and obey, or would they rebel? Well, there's another way to look
at it. Might it be that the tree was there almost as an invitation to the human pair
to take the initiative, to take responsibility for their lives and their world - to grow
up, to mature into the knowledge of good and evil, to be like God?
Ah, the divine-human relationship is so complex. The Psalmist begins to sing a
song of praise - "O Lord, our Lord, how majestic is your name in all the earth.
When I consider the heavens, the work of your fingers, the sun, the stars, the
moon which you have created, then I say, 'Who is the human person that you

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should be mindful of him or her?'" The humility before the vastness of the cosmic
sky, a sign of the smallness with which we can understand ourselves over against
the one who said, "Let there be..."
But then he goes on to say, "You have made him lacking just a little of God." The
King James Version was nervous about that because, you see, to put the human
person that close to divinity can be a rather perilous thing, and so the King James
Version, if you remember, says, "Thou hast made him a little lower than the
angels." And the Jewish Publication Society in 1917 did the same thing. But then,
the New English Bible moved it up a notch - "Thou hast made him a little less
than god," with a small g, "A little less than a god." Finally, the Revised Standard
Version and the Jewish Publication Society of 1985 put it in the way it really is in
the Hebrew - "Thou hast made him to lack just a little of God."
So, what is this divine-human relationship? In a fascinating book by Richard
Friedman, he talks about the hidden face of God and how from the beginning
God is active and present and speaking and doing things, and then, as the story
progresses, God seems to withdraw, to be present less and less. Maybe you've
read God, a Biography, by Jack Miles. That was written on the basis of some of
Friedman's ideas, the withdrawal of God and the balance of God and human
changing over the centuries, with God withdrawing and the human taking a
greater role, incrementally taking responsibility for this world, for this universe.
That really is in the story itself. God, as it were, says, "Here it is. You run with it.
Grow up. You're responsible for it." It's like the parent-child relationship, the
adolescent who needs separation, who needs individuation from parent and yet,
who needs the parent and longs for the presence and the blessing and affirmation
of the parent. That tension between the parent and the child, the tension between
God and the human - God makes us so that we can aspire to the divine and yet
calls us to a subordinate role, which rests uneasily on our shoulders.
I think maybe the one who was dying, cursing still, was a mature human being, a
rebel with a cause, and one who kept his integrity to the end. I like that. There is a
certain integrity in saying "No," and there is a certain saccharine, sweet,
sentimentality about a lot of Christian preaching and Christian piety, a lot of
groveling, a lot of less than human, dehumanizing kind of groveling before an
Almighty Something-or-Other, to which I wonder if God does not say, "Grow up
and be my partner." I like the criminal who has probably never before gotten any
good press in a Christian sermon. I like something about him, and I think maybe
Jesus did, too. Jesus responded to the one who said, "Lord, remember me." And
there's good place for that and we'll come there next week, but Jesus didn't
respond to the taunts of the other. He said to the one, "Paradise tomorrow." And
I would like to believe that the one who was taunting him on the other side was
loved by Jesus just as much, because I like to think that Jesus knew how pained a
human soul can be. I like to think that Jesus understands when one has been so
hurt, so broken, that one simply will not, cannot yield and turn. I like to think
that Jesus knows the depths of the possibility of the rebellion out of a broken

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human existence and lets it be, because he knows that on the morrow he'll meet
that one, too. And he knows that when that one comes into encounter with the
love and mercy of God, that one will become a rebel without a cause.

© Grand Valley State University

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