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                    <text>The Road Taken Makes All the Difference
From the series: Journeying on the Road Less Traveled
Scripture: Luke 4:1-13; John 12:12-28
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Palm Sunday, March 24, 2002
Transcription of the spoken sermon
"Two roads diverged in a yellow wood and sorry I could not travel both," so said
Robert Frost, for Robert Frost knew, contrary to the wisdom of Yogi Berra, that
when you come to a fork in the road, you cannot just "take it" You have to choose.
We have been following Jesus, journeying with Jesus this Lenten season on the
road less traveled, and we come today to Jerusalem and the culmination of that
way that he went, because the road that we choose makes all the difference.
The Gospel portraits of Jesus are very clear in presenting him as one who lived
with intentionality, with a strong sense of identity, following consistently a vision
that led him to Jerusalem and finally to crucifixion. So, this morning we find him
approaching and entering that Holy City as the culmination of his ministry.
Jesus did not begin at this point to make those choices that led him to death, for
the Gospels are clear that he had been one who had been choosing the road less
traveled consistently throughout his ministry. Matthew, Mark and Luke all give
us temptation narratives, Mark simply referring to it, Matthew giving a rather full
account, and Luke the account that was read a moment ago.
The temptation story is not a historical event, not Jesus out on the wilderness for
forty days coming back to say, "This is what happened." But Luke tells us in the
opening verses of his gospel that he checked all the sources he could in order to
get the fullest possible handle on this Jesus, on this tradition that had grown now
for Luke some five decades after the event itself. When Luke wants to paint the
portrait of Jesus, at the onset of that ministry, he records this mythical story of
Jesus' encounter with the adversary, with Satan, because the temptations that
Jesus faced throughout all his ministry were clearly temptations to use his
considerable power - to make a stone into bread, serving himself and perhaps
socially the needs of people, using his considerable power to manipulate the
political system and by compromise and expediency gain worldly acclaim. Or,
perhaps, charismatic that he was, using the religious community manipulatively,
coercively, forcing belief through some dramatic action of one kind or another.
These were not temptations that were there in the very beginning for Jesus, but
© Grand Valley State University

�The Road Taken Makes All the Difference

Richard A. Rhem

Page 2

Jesus wrestled from the beginning with those very possibilities which were
always open to him. Luke tells us that, once that encounter was over, the Devil
left him for a more opportune time, indicating that Jesus was not yet done with
the temptation to compromise that to which he was committed.
Jesus was intentional about who he was and what he was called to do. John's
Gospel tells us that he started out as a disciple of John the Baptist, teaching and
preaching around the Jordan. But things weren't going so well there, and he
thought it best to move on and that probably represents more than just moving
out of the territory. It probably represents his movement away from John the
Baptist, the fiery preacher of the judgment of God, looking for the wrath of God to
be poured out on that people. Jesus, becoming uneasy with that, finding for
himself the model of the suffering servant in Isaiah, the model for his own person
and his own ministry, moving up into Galilee in what is called the Galilean
Spring, and Luke tells us in the paragraph following the temptation story about
how Jesus delivered the prisoners and caused the deaf to hear and the blind to
see. Jesus initiated a ministry that was the embodiment of the grace of God,
bringing joy and inspiration and healing and liberation to people.
Then in the middle of Luke's Gospel, chapter nine, verse 51, Jesus set his face to
go to Jerusalem, and now we see him there. I had Bob read the account in Luke's
Gospel, even though I had lifted John's account in the 12th chapter of John's
Gospel. I was going to do John because I was going to point out that John is the
only one who uses palms, and palms were a nationalistic symbol, and the people
were receiving Jesus as a national hero, and they were ready for him to make
some move to restore the dignity and the freedom of the nation. His mounting
the donkey in John's Gospel was his own action to correct their misconception of
what he was about and who he was. But with things in Jerusalem as they are as
we speak, I simply had to go back to Luke's account for he comes into the city as
the peaceable king. There aren't even any branches in Luke's account. Then he
stands on the crest of Olivet and weeps over the city. "If only you had known, if
only you had known the things that make for peace. You missed the moment of
your visitation, and now it is hid from your eyes, and there will not be one stone
left upon another."
Once again, nobody was there with a stenographer's notebook and nobody had
their camera at the ready, but what Luke is telling us in placing Jesus there and
putting those words in Jesus' mouth is that it was Jesus' way that led him to that
point that would have looked over Jerusalem and would have seen the imminent
devastation and ruination of that city and that people, for when Luke was writing
his Gospel, this was not prophetic, this was not foreknowledge of what was about
to happen. You didn't have to be a rocket scientist to know what was going to
happen, as a matter of fact, but what Luke was doing five decades later was
describing what actually happened, because in the Roman-Jewish War of 66 to
70, the whole city was finally brought to absolute and utter ruin, never again to be

© Grand Valley State University

�The Road Taken Makes All the Difference

Richard A. Rhem

Page 3

that place of the Temple and the priesthood and the center of Jewish religious
life.
And so, Jesus comes to Jerusalem on this day to bring his message finally to the
very center and the heart of the leadership of this people, and he can see what is
going to happen. I thought to myself, with what is happening in our world today,
I can hardly not set that passage before you because it does say what I have been
trying to say in these Lenten weeks, both on Sundays and on Wednesday nights,
that is that there are two roads, that Jesus took the road less traveled, the way of
God's inclusive grace and unconditional love and non-violence, and that way is
the only hope of the world. Jesus, as he stands before Jerusalem, is holding out
the only hope of the world, and that is to find the way of peace.
As we worship this morning, Jerusalem is burning, hostility, terrorism, violence
and death is everywhere, and the situation there seems to be almost a carbon
copy of that which was going on 2000 years ago, except today the ones who are
desperate, the ones who would do the foolish thing of challenging overwhelming
power are the Palestinian people, aren't they? What chance did the Jewish people
in 66 to 70 have in the rebellion against Rome? Really none at all. It was an act of
suicide. But, people can get that desperate so that it doesn't matter. When they
have lost everything, then they do the desperate thing which has no hope at all of
success, but which is the final sign of their utter frustration, anger, resentment,
and hopelessness.
We have not visited anything in this Lenten season that we have not visited many
times before. We probably have not taken up any themes that we have not
reflected on together before, but somehow or other, in the wake of 9/11, it all
comes so poignantly before us. It seems so fresh; it seems so contemporary. It
seems like these events surrounding Jesus and Jerusalem are happening all over
again in our world, and we see these ways that divide. There is business as usual,
and business as usual has been the rule for the past 2000 years, for the way of
Jesus has not been followed. Business as usual is real politics. Business as usual is
the imposition of force to coerce the settlement. Business as usual is that politics
that uses whatever force is necessary in order to maintain the status quo or to
return things to the status quo, the use of force being necessary to accomplish
that purpose. The imposition of force continues to be necessary in order to
maintain that status quo. Nothing really changes with the imposition of force.
Hearts are not changed, minds are not changed, behavior is not changed. Rather,
it is coerced, and so there is a lock put on it and the maintenance of some
measure of quietude, however that may be described.
The other way is the way of Jesus, the way of peace, which has not been tried. The
way of peace which hasn't been tried, of course, sounds so Pollyanna. It sounds
rather ridiculous, doesn't it? It sounds like preacher-talk. It is the kind of thing
you expect to hear in church, but thank God when you get to Monday morning it
is the real world, whether you are in the corporate rat race, or whether you are in

© Grand Valley State University

�The Road Taken Makes All the Difference

Richard A. Rhem

Page 4

the military, or political assignment, or whatever it may be, because the real
world out there doesn't take Jesus seriously.
And yet, you know, when you think about Jesus, in spite of all of the darkness
into which we are entering right now, Jesus was not a tragic figure. Jesus was a
person of great joy. Jesus was an inspiring personality. Jesus was noted for his
table fellowship, the camaraderie of the meal. Jesus was a healer Jesus loved
children. Jesus was a human being, Jesus lived a humane existence and created
humanness about him. So, I grant you, it sounds silly to suggest in a world like
ours, post-9/11, focused even now in the Middle East and in Jerusalem, to talk
about the way of Jesus, doesn't it? And yet, when you stop and think about Jesus
himself and who he was and what he embodied, has anyone in history impacted
human behavior more? Has anyone made a difference in the world more than
Jesus? And when someone did take him seriously like Gandhi, look what was
effected. And in our own country, in the civil rights era of Martin Luther King,
that way of non-violent resistance?
For 2000 years it has been business as usual, pretty much, and here we are. We
could destroy ourselves, we really could. How much into a corner does Israel have
to be shoved before they use nuclear capability? You might say they are smarter
than that. What if it is existence or being driven into the sea? And what if, as
some young Egyptian student suggested, that a suitcase-sized nuclear bomb
could eliminate the problem of Israel? And what if that situation continues to
escalate until it becomes a civilizational war which astute commentators are
speaking of? We could bring this planet back to the Stone Age where the only
thing that would be alive would be some moss on a rock somewhere.
Well, I suppose that sounds also like dramatic pulpit rhetoric, but it really isn't.
Our world is really in crisis, and business as usual, real politic, the imposition of
force, the exercise of power has brought us to the brink of disaster. So, Jesus the
Pollyanna, Jesus the silly, unrealistic idealist - there he stands looking at
Jerusalem and saying, "You missed your chance, and now it’s hid from your
eyes." That is the way it is with us. We can get to a point where we just can't see
anymore, and then just awful things can happen.
So, Jesus -I don't know, Jesus, but I wonder if with the Internet, for example, if
you could come back or somebody like you could get on the Internet, could begin
to filter this around the world, could somehow or other grab the attention of the
whole global community of people who essentially are people of good will, and
take it out of the hands of the power brokers and let the people speak. I just
wonder whether there aren't people, multitudes – I wonder if there isn't
somebody somewhere that could embody again that which Jesus embodied,
because the world is before a fork in the road: two ways, two roads diverge in the
yellow wood, and we have to choose which one we will follow.

© Grand Valley State University

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                    <text>The Root of Good Religion
Text: Psalm 116:17
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
November 19, 2000
Transcription of the spoken sermon

I suppose you can tell by the title of this message, “The Root of Good Religion,”
that there must also be bad religion in the world, and when I determined to speak
on the root of good religion and selected this wonderful Psalm 116, I wasn’t really
thinking about the bad religion, but in my more specific preparations, The Grand
Rapids Press came with the Religion Section in the Saturday Press, and the lead
story was about a free thinkers group, a big colored picture accompanying it. This
group, the Free Thinkers Association, has been meeting in Grand Rapids for
about three years, and I found it a very interesting story. The Free Thought
Association is affiliated with a group out of Madison, Wisconsin, from which all
kinds of liberal diatribe arises. They say they are a community of agnostics,
atheists, humanists, rationalists, and they discuss topics which interest them,
intellectual questions, burning social issues, and so on. They meet a couple of
times a month.
That which binds them together in community, ironically, is their mutual flight
from religion, and the thing that has marked them, has made them have
something so important in common that they would become a community is the
fact that they’ve all been wounded by religion in its institutional form, in its
establishment forms. There are a number of people cited in this article, devout
Catholic people in their background, a former Fundamentalist Baptist, a very
devout Christian Reformed young man, a lapsed Episcopalian, and a Methodist,
and so on. It’s a conglomeration and it pretty much covers the spectrum of
established religion and they have come together because, in one way or another,
all of them at some point in their life began to have questions for which their
particular tradition had no answers. They began to receive some of the teaching
of their respective traditions and it didn’t make sense to them and they
determined that they didn’t believe it. Then, contrary to most of us, they had the
audacity to verbalize their doubts and their questions and doing so, they found
themselves really shunned, excluded, cut out, isolated because they had become a
thorn in the flesh of their respective communities. They had become a threat, and
they were not appreciated at all, and so there was alienation between them and
their families and their faith communities.
© Grand Valley State University

	&#13;  

�The Root of Good Religion

Richard A. Rhem

Page 2	&#13;  

Well, that’s not so hard to figure out, and if you think about it for a moment, you
can understand it because religion which is as universal as humankind arose
very, very early in the dawning of human consciousness; for what is religion, after
all, but that intuitive sense that there is something more, something that grounds
our lives, that there is a source and a ground and a guide and goal of all that is.
We live in the face of mystery and that mystery must have appeared very, very
early in the human story. One becomes aware of one’s self, thereby one becomes
human. One becomes aware of the other, of the human relationship. One
experiences the miracle of birth and the mystery of death, and one simply,
naturally begins to ask those ultimate questions - why is there something rather
than nothing? From whence has it all come? Whither is it all tending? And what
is the meaning and the purpose of it all? Those questions are as fundamental as
human existence itself.
And then someone has an epiphany experience. Someone sees something.
Someone tells a story, a story of a revelation and around it grows the ritual and
the cult and the sacred stories and the tradition. Very early in primitive stages
there were tribal religions, that which was the tribe’s solution to the mystery, that
which gave a sense of coherency to life, a statement of its purpose and its
meaning, that to which one could cling for enlightenment, for security. And then,
someone had another idea or someone’s experience didn’t connect with that
explanation. That one becomes a threat to the tribal unity and sense of meaning,
because that religious story and practice was rooted frequently, most often, in
fear, not illegitimate fear, genuine fear, because life is perilous.
We are vulnerable. We do live in the face of mystery and most of the major issues
that impinge upon us are beyond our control and so one of the functions of
religion has been to create that sense of security and community, giving meaning
and purpose and cohesion to placate whatever gods may be, to put one in the
right, to curry the favor of the mystery, whatever the mystery may be. And then,
when one questions that solution, one becomes very threatening and the tribe or
the tight knit community will bind together and will exclude, will condemn, will
reject that one who has become a source of irritation, opening up those things
that had long been settled.
As I read the stories of some of these people, I could identify with that. But, when
I read their definitions of reality - “only that which can be perceived with the
natural senses or indirectly through the proper use of reason” - denying the
possibility of revelation or faith, I knew that was too narrow - simple
reductionism. I went to the computer and to their Website and read a recent
lecture on quantum physics which was fascinating, but didn’t have a lot to say
about the wonder of birth, of the mystery of death, or the existential reality of
getting through every day. I didn’t look up an earlier lecture on the voucher
question, but what I sensed about these people is they are serious and they have
inquiring minds and they want to know and understand, but they have been

© 2013 Kaufman Interfaith Institute and Grand Valley State University

�The Root of Good Religion

Richard A. Rhem

Page 3	&#13;  

wounded deeply by the whole enterprise of religion and so they have fled religion,
becoming skeptics, rationalists.
Of course, reading that in the wake of a Huston Smith visit where he was so
eloquent about the necessity of getting beyond that adversarial relationship of
those two great enterprises, science and religion, I thought to myself, “How sad
that these people, having been so wounded, have now such a thinned gruel, a 2%
milk kind of thing, almost water, a diet that cannot really satisfy the deepest
instincts, nor do justice to those most profound intuitions of the human spirit.” I
should invite them here, I think, because they could pursue their questions with
no quarter asked, but we could share with them something more, for there is
good religion.
Good religion is rooted in the experience of grace and it issues in gratitude. I
don’t know just what the Psalmist’s experience was, but he was in some kind of
crisis and he says to the Lord, “You saved my soul from death, my eyes from
tears, my feet from falling. I will take the cup of salvations.” In the Hebrew, the
word is plural - the cup of salvations. I will take hold of the whole of life, as it
were, the whole of life in which I have experienced the salving, the mending of my
life in the midst of it all. I will take the cup of salvation and name the name of the
Lord. I will embrace life, which certainly is not just one bowl of cherries, not one
rainbow after another, life in all of its complexity.
The Psalmist spoke of a deep crisis in his life and certainly, if we are honest with
it, it is like the Apostle Paul in the eighth chapter of Romans who speaks of
famine and nakedness and peril and sword, an ancient listing, but we could list
our own, the vulnerabilities, the perils that jeopardize our existence every
moment - all of that to which we are vulnerable. The diseases that stalk our steps
and the sudden crisis that can wipe us out - all of that is part of life. If we were to
deny any of that, then we would simply have our heads stuck in the sand. That’s
an unrealistic kind of idea that will only be shattered on the rocks of human
experience eventually because, finally, we all live fully life with all of its light and
all of its shadow. But, somehow or other, the Psalmist had come in a concrete
experience to feel that just intuitively now, I suppose, that that mystery that
surrounds life is the mystery of grace, that it is a healing mystery.
I love the illustration of Huston Smith of light and darkness. If you had two cubes
divided by a wall, in one there was light, the other pitch dark, if you took the wall
down, the light would invade the darkness. The darkness would not overcome the
light. It is only an image, it is a symbol, it is a story, but it makes a beautiful point.
The Psalmist somehow or other believed it; Paul believed it, and Paul said, “Since
God is for us, who can be against us? Nothing will separate us from the love of
God in Christ Jesus our Lord.” The Psalmist said, “I will take the cup of salvation
and praise the name of the Lord. I will offer a sacrifice of thanksgiving in the
presence of all God’s people.”

© 2013 Kaufman Interfaith Institute and Grand Valley State University

�The Root of Good Religion

Richard A. Rhem

Page 4	&#13;  

Good religion comes out of an experience of grace and it issues in gratitude. It
goes way beyond that initial fear that might hold us prisoner for a while, it comes
to a point of sensing, as Scott Peck said in The Road Less Traveled, that there is a
grace beyond us that continues to come to us, and out of the experience of grace
there is that within us deep down that will out, that will come to expression, that
simply must be spoken or sung or the heart will burst.
The Psalm begins so marvelously, “I love the Lord because ...” Let me suggest at
the head of Thanksgiving week that you go home and in some moments of quiet,
write those words, “I love the Lord because ...,” and then simply reflect on your
life. The old hymn says “Count your many blessings, name them one by one and it
will surprise you what the Lord has done.” If you would take a moment to do that,
I think you would also begin to say, “This, yes, this is what is really central to my
life. This is what is important to me. I love the Lord because ...” And out of that
experience of grace, the issue is thanksgiving that simply must come to
expression, because love needs a song, love needs an anthem, love needs to
dance, or the soul would explode.
The root of good religion is the taste of grace issuing in praise irrepressible.

© 2013 Kaufman Interfaith Institute and Grand Valley State University

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                    <text>The Root of Vision and Values to Die For
Memorial Day Weekend
Trinity Sunday
Scripture: Jeremiah 9:17-24; Acts 7:51-60; John 14:15-20
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
May 26, 2002
Transcription of the spoken sermon
On the calendar of the Church, this is Trinity Sunday, always the Sunday after
Pentecost. After going through the cycle of the life of Christ and celebrating the
gift of the Holy Spirit, the Church has paused to take in its image of God - God the
Father, God the Son, God the Holy Spirit.
On the calendar of the nation, this is Memorial Day, the day in which we
remember those who have paid the supreme sacrifice in order to preserve the
freedoms and the liberties that we enjoy as a people. On this Trinity Sunday,
which is also Memorial Day weekend, I want to suggest to you that the liberty and
the freedom and the blessings that have endured in us as a people are rooted in
the Triune God, that the vision and the values that have flowered and blossomed
into this marvelous civilizational opportunity that is ours is not an accident, but a
consequence of the vision and values that are rooted in God. Not accidental. To
try to combine these themes this morning, let me suggest that the Trinity has
become simply a dogma for us. It is a code word; it is that which marks the
Christian tradition, a doctrine, and is largely incomprehensible to the vast
majority of Christian people, incomprehensible because it was forged in language
and philosophical conceptuality that we no longer share. It is no longer
meaningful to us, and so, what we do is repeat the formula and, as I said, it has
become a code word. It is a symbol for the God that Christians imagine. But it is
hardly understood in the terms in which it was originally forged. And yet, the
forging of it was very important because, through that very dogmatic structure
down through the centuries, we have preserved that initial vision, that vision of
God, the God revealed in Jesus and experienced in the ongoing presence of the
Spirit.
As a matter of fact, all religious experience is Trinitarian in form, for we cannot
understand God or comprehend God. God is a Mystery, but that Mystery takes on
a face. It takes on a form or a shape now and then, here and there, a shape, a face.
Moses, perhaps, killing an Egyptian, seeing the abuse of his own people, fleeing
into the wilderness, struggling, wrestling with the nature of the human condition,
© Grand Valley State University

�The Root of Vision and Values to Die For

Richard A. Rhem

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confronting a bush that burns and is not consumed, hears the voice of God and
goes to lead the people of Israel out of bondage and into freedom. Moses becomes
a founding figure, and the Exodus becomes a founding story, and a people, a
community is shaped and a tradition is formed. And out of that tradition comes
the Jew, Jesus, whom, encountered, caused those who knew him to say, "My God,
this is indeed the embodiment of God. This is the face of God. In this one's face
we see the heart of God." He was crucified, but they said, “You know, he lives. He
is with us still - in the Spirit."
And so, John, writing his Gospel some six decades after the event itself, trying to
give expression to it, stammers and stutters when he says, "I am in the Father and
the Father in me, and you in me and I in you..." This kind of religious gobbledygook - what does it mean, after all? Can you make any sense of it? Hardly, I think.
Yet, one certainly gets the feel for what John was trying to say. He has Jesus
speaking about the Father and he says, "I'll talk to the Father and have him send
you another advocate, a helper, the Spirit of truth that will be with you." And then
two lines later, he says, "I am coming to you. I won't leave you orphan, I am
coming to you." Well, is the Spirit coming or is Jesus coming? I suppose that is
what was being pointed at.
The reality behind it was an ongoing experience of the presence of the Mystery
that had taken concrete shape - whether in Israel as Torah or in the Christian
movement as the continuing presence of the Risen Lord rooted in Israel,
finding embodiment in Jesus,
articulated in the Trinitarian dogma.
All religious experience is that way - there is a Mystery, there is a concretion, and
there is a personal experience, or presence. Stephen, having encountered Jesus,
seeing God in Jesus, giving witness to his faith, enraging those who were
listening, is set upon, and he has a vision to which he gives witness. The heavens
open, the throne of God, the brightness, the glory, and Jesus ... Stephen, full of
the Holy Spirit, dying in the manner of Jesus with forgiveness on his lips.
All religious experience is Trinitarian in form - a Mystery finds concretion and
continues to be experienced as a personal spiritual reality, and, as a matter of
fact, the history doesn't matter much once you "get it."
I laughed a year or so ago when I heard on the radio about a Jewish rabbi in
California who suggested to the Jewish community that there wasn't a shred of
historical evidence for the Exodus. Well, they got as angry with him as some
people have gotten with me. Misery likes company. I enjoyed that. But, as a
matter of fact, what difference does it make if the values of human freedom and
dignity that came to expression in the Exodus, if the understanding of God as the

© Grand Valley State University

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Richard A. Rhem

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God who grounds human dignity and freedom, if that is grasped, if that is
understood? It doesn't really matter if there was a Red Sea or not, or if the Sea of
Reeds parted or not. And if what came to expression in Jesus, if what was
embodied in Jesus is once grasped and one is grasped by it, then, if you're
interested and curious you can ask about the historical Jesus, but as the
philosopher Santayana said, when we have to do with poets and saints and
heroes, that which comes to expression in them is a grace and a beauty and a
truth that flows through them. They are the channels of it, they are not the source
of it. They are simply the channels of it. And that which comes to expression
through them, the truth, the beauty, the grace, is the thing in itself, and the
historical data becomes as insignificant as William Shakespeare to the marvel of
the drama, the plays which he offered, for you don't experience "Romeo and
Juliet" or "A Midsummer's Night's Dream" and wonder about 0l' Will, for it is the
truth, the aesthetic experience, it is that which moves us in the depths of which
Shakespeare was but the channel, the container, as it were. So, on this Trinity
Sunday, all religious experience is Trinitarian.
I performed a wedding for a Jewish young lady yesterday, and in a prior interview
of the bridal couple, she asked, "Do we need references to the Trinity?" I said,
"No, God's enough." "But," I said, "as a matter of fact, your religious experience is
Trinitarian," and it took her aback a little bit. But I think I convinced her, because
that is the nature of religious experience. It is Trinitarian, because the deep
mystery of God, the ground, the source, the creative center of all that is – for,
after all, we didn't create ourselves, this cosmic process, this amazing venture of
which we are a part, whatever its source, whatever its ground, whatever the
creative process, whatever the creative interaction that moves it on – that
Ultimate Mystery we call God. That God takes on a shape or a form or a face and
continues to be experienced as an immediate spiritual reality, and that is the
truth of the Trinitarian nature of religious experience.
In Israel, it was all rooted for us, but it came to sharp focus in the face of Jesus,
and continues to be experienced in the power of the Spirit. Thus, this Trinity
Sunday we celebrate God the Father, God the Son, God the Holy Spirit. That, for
us, is a statement of our faith and I am suggesting that that is the root of our
vision and our values. It is that which has shaped Western civilization. I think I
can say that, without fear of contradiction, Western civilization is rooted in that
kind of vision and those values that emanate from Hebrew prophets, from Jesus,
from the articulation of the Nicene Creed, that creed that gives expression to the
experience of Jesus who was the embodiment of the God of Israel.
Look where it has gotten us. On this Memorial Day weekend we celebrate
Western civilization in all of the awesome wonder that it is, all of the blessings
that we have received, those blessings of political democracy, human freedom,
the rule of law, pluralism - all of the wonder and all of the blessing of being a part
of this Western civilizational grouping in this United States of America, which has
blossomed and flourished, this society that was founded at the time when

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Richard A. Rhem

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authoritarianisms of every sort were being thrown off. Although Western
civilization is not synonymous with the separation of Church and State, that is the
manifestation in this nation, and I would advocate that greatly, because any kind
of religious authoritarian claim on a people, on a human spirit, tends to stunt and
to stifle. But we have been free, free to dream, free to create, free to organize, to
assemble, to worship. It is a magnificent vision, with marvelous values rooted in
God, the God of Israel who took on human flesh in Jesus, who continues with us
in the power and the presence of the Spirit.
We are at the peak of our power. We have power to act unilaterally in the world.
We have power to impose our will and to have our way. We are the mightiest
nation on earth at this time, unchallenged by that which would take second place,
and we are afraid. We are afraid because we have been faced with the reality of
the fact that might and power cannot secure us, that billions spent in military
armaments, that borders guarded and walls raised high cannot make us safe. We
have become as a civilizational grouping and as a nation challenged by Islamic
civilization in a clash of civilizations, not simply Islam as a religion, but thinking
now in terms of those great civilizational groupings, we have been challenged and
we are challenged. We have found that there is no safety in our might and our
power, in our position or our prestige.
Bernard Lewis, who teaches at Princeton and is purported to be the foremost
authority on the Islamic culture, has written a book, What Went Wrong? It was
published just months before 9/11. He does not blame the West or America for
the situation of the Islamic civilizational grouping. He does not blame Israel. He
gives a very careful, historically accurate analysis of the Islamic civilizational
group at this time, and he concludes his study by saying, "If the peoples of the
Middle East continue on their present path, the suicide bomber may become a
metaphor for the whole region." This was written months before 9/11. 'The
suicide bomber may become a metaphor for the whole region." There will be no
escape from a downward spiral of hate and spite, rage and self-pity, poverty and
oppression culminating sooner or later in yet another alien domination. The
suicide bomber, a metaphor for a whole civilization.
Here we are at the peak of our power, with all of our might, and we are afraid,
because we have learned the limits of securing our self in such a situation.
Last week in our Perspectives discussion following the service, Tom Wright
suggested that we are empire, and he said, "I hope that you will not have to learn
the lesson that the British Empire learned after the 19th century's domination."
Someone listening heard him say that we were evil empire. He did not say we
were evil empire, he said simply we are empire. That really cannot be disputed.
We are the dominant power in the world, and any power so dominate that it can
impose its will and act unilaterally is empire. And an empire need not be evil. An
empire need only to operate as an empire in order to create the kind of alienation

© Grand Valley State University

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Richard A. Rhem

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that we have in our world today. The only possibility of resistance to empire is
that revolt from weakness of which the suicide bomber is a metaphor.
So, in this Memorial Day weekend, when our vision and our values rooted in the
Triune God are under siege, how will we respond? It is a very complex situation,
dear friends. You see, the vision and the values that we claim, that we hold, that
have flowered so fruitfully in our midst are the vision and values that have
emanated from below, from Israel. On the world scene, nothing. From Jesus, a
Jew, crucified. We call ourselves in the West "Christian." That is our religious
tradition. But, that which was embodied in humility, indeed, humiliation, poverty
and alienation has flowered and blossomed until it is the professed creed of the
mightiest nation on earth. It is one thing if you're wealthy. It is one thing if you
are in poverty to suggest redistribution of wealth. It is one thing if you are small
and without strength to suggest the sharing of power. It is one thing if you have
no say to seek your place at the table and to claim that everyone should have a
voice.
But, what do you do when you rule the world and claim to be shaped, indeed, to
have been shaped by the vision and the values of the God reflected in the face of
Jesus? It is a very, very complex situation that we face. For, those who are poor
and alienated and destitute and hopeless are not intrinsically virtuous. And we
are not villains. But we are altogether human and the issue involves politics and
economics, but finally it is not a political matter nor an economic matter. It is a
moral question. What do you do if you follow Jesus? If you value the kingdom of
God, the realm where God rules, what do you do when you are top dog? Or, is it
top gun? How do you act? How do you respond? How do you address the wounds
and the bleeding and the bruisedness of the human family?
We can continue to be strong and mighty and as vigilant as possible, as long as
possible. But empires rise and fall and the West will be no exception. Or, we
might try some radical thing that has never been tried before - that is, from a
position of strength with an authentic humility, asking what the moral solution to
the ache of the world might be. And how we in our power, our might, our
resource, might begin to make a difference that would drain off the hate and the
resentment and begin to reconcile the alien nations, if indeed it might be possible
to move toward human community.
It is one thing when Jeremiah, simply a preacher in the midst of little Judah,
speaks as the mouthpiece of God saying, "Let not the powerful trust in their
power, nor the wealthy in their riches, but let them delight in this - that they
know me, the God of steadfast love who delights in justice and in righteousness."
It is one thing for Jeremiah in Judah. But, what if it were not some poor
preacher, but some eminent figure who could capture the fascination of his
people, this people, I believe, who are of good heart, far better than the system
that they have put in place? What would it be if someone might rise to say, "It is
time for us, from the peak of our power, to begin to take seriously the Triune God

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Richard A. Rhem

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revealed in Jesus, that ultimate Mystery?" Oh, we speak about God, I know. We
know so much about God. We are so confident and so familiar about God. It
doesn't matter if you call it God. What we are talking about is that which is
Ultimate. What I am asking is that which goes against the grain. But it is the
grain of the universe, by God.

© Grand Valley State University

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                  <text>Photographs scanned from negatives and transparencies from the Douglas R. Gilbert papers (RHC-183).&#13;
&#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>&lt;a href="%E2%80%9Dhttps%3A//gvsu.lyrasistechnology.org/repositories/2/resources/783%E2%80%9D"&gt;Douglas R. Gilbert Papers (RHC-183)&lt;/a&gt;</text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/783"&gt;Douglas R. Gilbert papers (RHC-183)&lt;/a&gt;</text>
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                    <text>	&#13;  

The Seasons of Our Lives
Editorial 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 1988
Perhaps the most frequently heard expression this month will be “Merry
Christmas and a happy New Year.” The order is dictated by the fact that
Christmas is celebrated on December 25, followed one week later by ushering in
of the new year. We speak of the period we are entering as the holidays. Holiday
is derived from “holy-day.” The definition of holy-day is a day set aside for
religious observance, but the dictionary notes that the derivative form, holiday, is
now usually restricted to the sense of “day of recreation.” In our popular
expression we combine a holy-day and a holiday. Although Christmas has been
co-opted by the world at large and transformed into a holiday, it still retains its
spiritual connection; it is still a holy-day. New Year’s Day, however, is a purely
secular observance of the beginning of the new calendar year, a calendar year
whose beginning and ending are quite arbitrarily set signifying nothing beyond
the regular cycle of 365 days.
It is not so with the calendar kept by the church. Although no one would argue for
the exactitude of the specific date designated for Christmas, December 25;
nonetheless it does point to a concrete event within our space and time—the birth
of Jesus of Nazareth, the incarnation of the Word of God. So it is with the days
that mark the critical moments in the life, death, resurrection, and ascension of
our Lord and the pouring out of the Spirit on the day of Pentecost. The Christian
calendar keeps before us the landmarks along the path of redemption wrought in
our history in Jesus Christ, and the annual observance of holy days gives a
rhythm to our Christian existence, rehearsing for us the events which ground our
hope.
There is an increasing use of the Christian year in Reformed congregations. This
value of such observance is being increasingly felt. As we are regularly involved in
the drama of redemption, we are caused to remember what God has done and are
stimulated to hope for what God will yet do.

© Grand Valley State University

	&#13;  

�The Seasons of Our Lives

Editorial by Richard A. Rhem

Page 2	&#13;  

The religious observance of holy days is deeply rooted in the Old Testament
community of faith. Sabbath observance was the weekly celebration of God’s
work of creation (Exodus 20:8-11) and gracious redemption (Deut. 5:12-15). The
feasts of Passover, Unleavened Bread, Weeks, and Tabernacles punctuated the
ordinary existence of God’s people with the dimension of eternity.
The Christian church moved naturally to the observance of the first day of the
week as the Lord’s Day, a weekly festival of Easter, and gradually the feast days of
the Christian calendar took shape. This was a natural development because the
redeeming God had moved into our historical reality, supremely in the Word
made flesh.
The observance of the Christian calendar gives shape and meaning to our
existence and a framework for our corporate worship. Lessons, preaching,
hymns, and liturgy whose themes are determined by the Christian year tie us to
the central realities of Christian existence. Our spiritual formation is
fundamentally shaped by the rhythm of the life of the worshiping community,
and the growing observance of the Christian year is a source of great enrichment
to the experience of worship.
Religious observance is not a means of salvation; rather, it is an instrument by
which we are reminded of a salvation which has been effected beyond us, for us,
freely given to us in Jesus Christ, eliciting from us grateful worship of the eternal
God whose redeeming grace has come to expression within our history.
In The Screwtape Letters, C.S. Lewis’s satire in which Screwtape, a senior devil,
gives his nephew, Wormwood, a junior devil, an advanced correspondence course
on how to corrupt human souls, Screwtape recommends that Wormwood work
on Christians’ “horror of the Same Old Thing.” But, he acknowledges God’s
wisdom in that all the same:
He has balanced the love of change in them by a love of permanence. He
has continued to gratify both tastes together in the very world He has
made, by that union of change and permanence which we call Rhythm. He
gives them the seasons, each season different yet every year the same, so
that spring is always felt as a novelty yet always as the recurrence of an
immemorial theme. He gives them in His Church a spiritual year; they
change from a fast to a feast, but it is the same feast as before.
In his Letters to Malcolm, Lewis wrote:
It is well to have specifically holy places, and things and days, for, without
these focal points or reminders, the belief that all is holy and “big with
God” will soon dwindle into a mere sentiment.
Religious observance is not an end in itself but can be a powerful instrument for
the personal and corporate appropriation of the good news that was announced

© Grand Valley State University

�The Seasons of Our Lives

Editorial by Richard A. Rhem

Page 3	&#13;  

at the Savior’s birth. Our observances always fall short of giving adequate
expression to the mystery of God’s grace, yet pointing beyond themselves, they
give us a glimpse of the grandeur and glory of the grace of the God of our
salvation. There are those moments in our corporate worship when the glory
breaks through and we are lost in wonder, love, and praise.
May Advent well-kept issue in a Christmas observance filled with the glory of God
bringing the water of life to our often arid lives.

© Grand Valley State University

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                  <text>Photographs of Grand Valley theater productions from the 1980s to the 2010s.  Photos include shots of performances, backstage, casts and crewmembers. Included in the collection are Shakespeare Festival productions and small acts such as Bard to Go and the Greenshow. </text>
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                <text>The Secret Garden (theater production), 2006</text>
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                <text>Color photograph of Grand Valley's 2006 production of "The Secret Garden." In this image two actors stand together backstage. Their costumes are of Victorian British soldiers. One sports a large mustache. </text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754"&gt;Theatre Department photographs (GV058-01)&lt;/a&gt;</text>
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                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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                  <text>Photographs of Grand Valley theater productions from the 1980s to the 2010s.  Photos include shots of performances, backstage, casts and crewmembers. Included in the collection are Shakespeare Festival productions and small acts such as Bard to Go and the Greenshow. </text>
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                  <text>Copyright Grand Valley State University</text>
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                  <text>Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401</text>
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                <text>Grand Valley State University. Theatre Department</text>
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                <text>The Secret Garden (theater production), 2006</text>
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                <text>Color photograph of Grand Valley's 2006 production of "The Secret Garden." In this image an actress smiles backstage. She is dressed in a sari and holds a tennis racket. </text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754"&gt;Theatre Department photographs (GV058-01)&lt;/a&gt;</text>
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