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                    <text>The Secret of Dying Well
All Saints Day
II Timothy 4:6-8; Luke 23:44-49
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
November 2, 2003
Transcription of the spoken sermon
This service is such a moving experience. To see all of you streaming to the Table,
to know the wonder of a loving community is quite overwhelming. What a
beautiful privilege it is-for us to be here together with sacred memories and
stories. As we continue to celebrate this All Saints Day, I want to think with you
for a few moments on "The Secret of Dying Well."
If you read the Gospels, there is no way you can reconcile the way in which Jesus
died. It's generally considered that Mark is the earliest Gospel; Matthew and
Luke followed him very closely, and John, of course, stands out by himself. But, if
you read those four accounts, you will find that Matthew is pretty much an exact
replica of Mark, so there you have one picture and it is the picture of Jesus in
utter desolation, crying out in the darkness of that hour, "My God, my God, why
hast thou forsaken me?" If you would go to John, you would find that John's
portrait of Jesus is a Jesus who is simply in control. As the Passion story opens,
Jesus says, "I lay down my life. No one takes it from me." And throughout that
passion account, it is obvious that Jesus is really in charge, even though he is a
prisoner about to be crucified. His final words include taking care of his mother,
acknowledging his thirst, and then saying, "It is finished. My work is finished.
Completed. Done."
Luke, although he follows Mark as does Matthew, does not follow Mark in the
account of the crucifixion. You will remember the familiar crucifixion story of
Luke. It is beautiful, Jesus experiencing all of the horror of the darkness that the
human family is capable of, expressing gracious forgiveness, "Father, forgive
them, for they don't know what they're doing." Hanging there between two
criminals, one on his right and one on his left, railed on by one, beseeched by
another to be remembered, In the midst of his own anguish, he reached out as
always he had done, and said, "Today you will be with me." And then, borrowing
the Psalmist's expression, he died trustingly, "Father, into your hands I commend
my spirit."

© Grand Valley State University

	&#13;  

�The Secret of Dying Well

Richard A. Rhem

Page 2	&#13;  

From the utter desolation of Mark and Matthew to the Jesus in charge in John, to
the rather human, beautiful Jesus of Luke, you can't possibly reconcile those
accounts and we know now that those are not words from the cross, anyway.
These Gospels, written decades after the event, were certainly based on memory
and oral tradition. Some such expressions could have been made, but we don't
know that and that doesn't really matter because what we do know is that the
Gospel writers were painting portraits for us. They were artists. They were
painting portraits of a life, and they painted portraits of this life in its dying.
John, for me, is a bit too contrived, Jesus a bit too above it all. Matthew and Mark
- well, I'm glad for them because I know it is true to human experience that there
are those times when the only thing we can say is, "My God, my God, why has
thou forsaken me?" and so, I'm glad that there was a portrait of Jesus that
identified him with that kind of human desolation. But, as for me, I have to
choose Luke because Luke seems to reflect in Jesus' death the way Jesus was in
his life, that amazing, gracious, forgiving of those who were doing him wrong. It
is amazing. I think "Father, forgive them" has to be one of the most startling
revelations possible. How is it possible? And yet, what we have imbibed about
Jesus makes that so consistent with who he is pictured to be, reaching out in
compassion and in care, so characteristic of his life, and then, finally, that deep
trust and the grace to let go, "Father, into your hands I commend my spirit."
Three different portraits, three different stories, you can choose your own
favorite, and maybe sometimes you will choose one and maybe sometimes you
will choose another. There are times when we need all of those. But, again, I
choose Luke because it speaks so powerfully to me of what I have come so deeply
to believe, and that is that the secret of dying well is living well. Living with a
grace to forgive others and ourselves, living with the kind of care and compassion
that draws us out of ourselves to embrace the other, living with the kind of deep
peace that in fundamental trust allows us to let go. I think the secret of dying well
is living well.
It was true of Paul in his own final testimony. We have it in the Second Letter to
Timothy, "The time of my departure is at hand. I have fought the good fight, I
have run the race, I have kept the faith." The secret of dying well is living well,
living with a purpose and a passion, committed, devoted, fascinated, having one's
life grasped by that which is bigger than oneself, that which is full of grace, of love
and joy and freedom.
Bonhoeffer died that way. When they called his name, he said to his English
fellow prisoner, "This is the end, for me the beginning of life." And in the case of
Paul, there was this deep conviction about that final vindication of all things. Paul
had that apocalyptic sense of the imminent end of the End of history. Bonhoeffer
had that, too. He had at least a deep sense of the presence of God in his life.
Stories - Jesus, Paul, Bonhoeffer.

© Grand Valley State University

�The Secret of Dying Well

Richard A. Rhem

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I had an interesting experience this summer. It's well known here that my
Tuesdays are kept with religious devotion at the table down at Duba's, and this
one whom I have come to know so well and love so dearly and respect so deeply,
Duncan Littlefair, had a medical problem with complications, so that he drifted
near the edge, intense pain, the deep of the night. And in his return to the table,
he was so anxious to tell us of being so near the edge where one could really let go
and move into the darkness, but peacefully. This good friend of mine is a religious
naturalist for whom this life is the gift of life and to be lived well without anything
beyond. I see him in such peace, such wonder and awe at the gift of life. Another
story.
If you were told that this was the last day that you were to live, how would you
spend it? I hope you'd spend it just the way you intended to spend it before you
found out that it was the last day, that life was so good, that it was lived with such
grace, that purpose was pursued passionately with all of one's energies and all of
one's gifts were drawn out of oneself so that notification of the end would be just
the natural course of things. Stories - Jesus, Paul, Bonhoeffer, Duncan Littlefair.
I am convinced that whatever there is in that mystery that is our source and our
ultimate destination, to live well these days is the secret of dying well, to live
without denial, to die without regret, to live fully, to give ourselves in prodigal
abandon to enjoy, to be free... Ahhh, good friends, it is so good and so rich. The
secret of dying well is living well and it is for us to live well today.
As has been announced here last week, I have pneumonia and on Thursday I had
an X-ray. I have had such wonderful medical care from Dan Powers and so he
wanted an X-ray so he could see me on Friday to see if the antibiotic had won the
battle or not. I showed up on Friday, was called in and faced that awful moment
when you're asked to step on the scale, and then I offered my arm for the blood
pressure to be taken and in those moments, my heart began to race in a way that
I have never experienced before. I know now for you medical people out there
that it was an SVT, a super ventricular something or other. I'm sitting there, my
blood pressure's good, my weight's awful, and my heart's beating twice as fast as
it should. So, Dan told me that the X-ray showed there was still pneumonia, that
pneumonia could trigger this kind of thing, but I had to go to the ER. So, I made
my way to the Emergency Room for the second time in ten days and, of course,
when someone comes in with a racing heart, they don't monkey around. They
send the wheelchair with you and on the bed and all kinds of wires and hook-ups
and one thing and another, and when they got me all set and were ready to read
the whole thing, the heart went back to normal.
But, of course, they don't let you out of those places so easily. They ask all kinds
of questions about why would that happen? So, I had six hours in the Emergency
Room on Friday to contemplate my All Saints Day sermon theme. You have to
believe that I was thinking about it, and I was thinking about me thinking about
it. I want to say this morning, the thesis holds. The thesis holds. So many things

© Grand Valley State University

�The Secret of Dying Well

Richard A. Rhem

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to live for, so many people to live for, so many horizons yet to journey toward. So
many of the wonderful joys of life. But, if Friday had been the last Friday, it would
have been fine, because by the grace of God and the love and grace of this
community and my own beautiful family, surrounded with friends, My God!, how
life has been so good. I am convinced that the secret of dying well is living well.
Live well, good folks, be good to yourselves, forgive yourselves, forgive one
another, embrace, leave no stone unturned for kindness and justice and peace.
All will be well. All will be-well. All manner of things will be well. Thanks be to
God.
Dietrich Bonhoeffer. Letters and Papers from Prison. First published in 1953;
First Touchstone Edition, 1997.

© Grand Valley State University

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                    <text>The Secret’s Out
Text: Isaiah 49:6; Ephesians 3:6
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Epiphany I, January 9, 1994
Transcription of the spoken sermon

"I will give you as a light to the nations, that my salvation may reach to the
ends of the earth.” Isaiah 49:6
..
“The Gentiles have become fellow heirs, members of the same body... through
the gospel." Ephesians 3:6

If someone says to you, "You Christian people really shouldn't celebrate the
festival of Christmas because it's a pagan festival rooted in ancient paganism,"
you could say, "That's right. We know it," and just blow them off. Well, don't do
that. Be gracious. Be matter-of-fact. On this Epiphany Sunday, or the Sunday
after Epiphany, we do celebrate what once was the pagan Festival of Light.
Originally, the birth of Jesus was celebrated on January 6. There is a long history
that I won't go into this morning, but eventually with Constantine, the emperor in
Rome, and the Roman calendar having the winter solstice at December 25 (that
point at which the sun is farthest from the equator when it stops going away, and
shortening the day when it is coming back and lengthening the day), the ancient
world celebrated the Festival of Light. In order to have the birth of Jesus
celebrated apart from the January 6 date, the ancient church began to celebrate
Christmas on December 25. And then, after the twelve days of Christmas, comes
a celebration of the visit of the magi on the 6th of January.
We have concocted this calendar. It bears no semblance to reality. We don't know
those dates, but in the ancient church and in the liturgical tradition of the church,
what we have done is celebrate what we believe, in a series of festivals. We believe
that "The word became flesh and dwelt among us." Mary had a baby and that
child was visited by shepherds and by those from the East, called wise men or
magi, and on this particular Sunday, the first Sunday after Epiphany, we
remember that the one who was born was the Light of the world. Epiphany. The
word means manifestation, and it is the celebration of revelation. It is the
celebration of the unveiling of God when the light of God shined into human
hearts. Epiphany is the season of revelation. From the visit of the magi, we have
the symbol of the star. And from the star we have the symbol of light.
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We celebrate at this time the fact that the light has come and shined into our
minds and hearts. We become illumined so that we behold the mystery of God that mystery that otherwise would be cut off from us. In Christian theology or
Christian doctrine we talk at the season of Epiphany about revelation because we
do not believe that God is at our disposal. God is not at the end of some human
syllogism in logic or some scientific investigation. God reveals God's self, and
Epiphany from the Greek word meaning manifestation celebrates the fact that
God has not left us in confusion or darkness, but God has made God's self known
to us. That is what we celebrate. Epiphany is about revelation - the sudden
brightness of the landscape of the mind or of a society or culture, when suddenly
someone or people together say, "Oh, I see—Oh, we see."
Colette and her teachers in our Worship Center have used the idea with the
children in the phrase "Epiphany Eyes." Epiphany Eyes are eyes that see through
or see something that was always there but not seen. It is a delight to hear a child
talk about Epiphany Eyes. It is seeing—really seeing that which before was not
seen at all. It is that sudden revelation—light dawns on one. One says, "Oh, I see.
Suddenly, I understand." With Epiphany Eyes, however, we need to be careful
that we don't identify the revelation with the eye, for truth is not in the eye of the
beholder. The Epiphany Eye is the instrument that is gifted by God to illumine, to
give understanding and knowledge. To be illumined by God is to be transformed
by God. Salvation is all about coming to dwell in the light of God's presence and
to experience that presence as reality. So we enter again into that season when we
worship and adore the God who has made the divine reality present to us. Now
we see. The Light has come.
Israel at its best understood that it was called by God, gathered by God to be the
instrument of light to the nations. In the original call to Abraham and Sarah, it
was not a call to the exclusion of the rest; it was a particular call to a particular
people on behalf of the rest. "In you all nations of the earth will be blessed." By
and large, Israel forgot that. By and large, Israel did not live up to being a beacon
light to the nations. But in the Hebrew Scriptures there are those universalistic
notes. I read one of them a moment ago, Isaiah 49, one of the servant poems in
that section of Isaiah's prophecy. The servant is called by God to bring light to the
nations, so God says, "My salvation may be experienced to earth's farthermost
bounds." There was that insight at that point at least in Israel's history through
this prophet or writer that the light of God—the light that had dawned on Israel—
was not to be put under a bushel, but was to be brought as a beacon to the nations
so that all people might celebrate in the light of the God who had created all
things. Most of the time Israel missed the point.
Paul (or Saul as he was called then), for example, narrow minded religious
fanatic—a real classic bigot, was on his way to Damascus to stamp out the
followers of The Way, when the Light dawned upon him and cast him to the
ground. He said, "Ah, I see. What would you have me do?" He became, in his own
understanding of God's calling, an apostle to the Gentiles. Or to translate that

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Greek word equally well (I prefer it) an apostle to the nations, for Gentiles were
simply all of those who weren't Jews. So, Paul understood himself as one called
an apostle, a sent one, to the nations. In this third chapter of Ephesians, which is
a fascinating passage really, Paul begins to say he is going to pray for the people
of Ephesus. But after the first dozen words, he interrupts himself to begin to talk
about this amazing thing. It takes him way down to verse fourteen to get back to
where he started in verse one. In the meantime there is a big parenthesis about
this light that has dawned. Paul, Jew, exclusivistic, an adversary of those who
were other, threatened by Jesus, ready to stamp out those followers, had an
Epiphany experience and become the apostle to the nations. In writing to a
congregation, which he founded, he is still all thrilled about this amazing, mindboggling revelation. He says, "The mystery was made known to me by revelation."
A little farther on he says,
"In former generations this mystery was not made known to humankind
that has been revealed to his holy apostles and prophets by the spirit, that
the Gentiles have become fellow heirs—are the members of the same body,
share in the promise of Christ through the Gospel."
Then he goes on with another paragraph. "The boundless riches of Christ be
made known through me to make everyone see what is the plan and the mystery
hidden for ages in God who created all things." He doesn't talk about God as
redeemer, he talks about God as creator, because he is talking about the first
principle, if you will; he's talking about the ground of all reality. He says, "The
amazing thing that I have discovered is that the creator of the cosmos has shined
light on all humankind." He said, "For generations this mystery was hidden. We
didn't understand it. But now, through me, by revelation of the spirit through
apostles and prophets— now we have a calling to announce to everyone: 'The
Light has come, and that God is the God of all people." That simply amazed Paul.
He was going his own way with intention and deliberateness and he got turned
around in his tracks and came back 180°. The Church has understood that
people, and therefore, the Christian movement has been a missionary movement.
In the historic Christian missionary movement, this has translated as, "The Light
has come and now salvation is available to all people, and if you will repent and
believe and be baptized and become part of the Christian movement, then you
become a Child of the Light. The historic Christian mission in the wake of this
amazing revelation has understood its calling to be Light to the nations, as the
servant in Isaiah's prophecy understood himself to be a Light to the nations - to
bring Good News to the whole world. The Great Commission says, "Go into all
the world and preach this Good News," and we have done it, proclaiming this as a
possibility. We have done the Christian mission in a kind of "if/then" basis: If you
will believe, if you will be baptized, if you will repent, if you will become one of us,
if you will turn around, change your life, then you are a Child of the Light

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I wonder though if there is not another way to understand that revelation to Paul,
that revelation that occurred through Jesus Christ, our Lord. I wonder if, rather
than offering salvation as a possibility, if we might not offer it as a reality, as an
accomplished fact. I wonder if the historic Christian mission had it right, in
understanding that the Light must be proclaimed and shared, bringing people
around into the Christian movement, or if the Christian movement might not
have been that privileged people upon whom the Light dawned who were called
to announce to all people that the Light indeed has come; that the Creator of the
heavens and the earth is the God of all humankind. I wonder if we might not have
gotten farther and made the world a more peaceful place, for we know that our
world is torn apart by partisan, sectarian, religious commitment. We know today,
a couple thousand years after Paul, that religion is perhaps the most dangerous
force afoot in our world. I wonder (Sometimes I think I have had an Epiphany),
rather than saying to all of those out there whose culture and religious
background and training and conditioning prepared them not all to receive that
Light as I have received it. I wonder if I would not do better simply to say to
them, "Relax, the Light has come and it shines on you as well." It seems to me
that that would be another way, legitimately, to understand the early writings of
the New Testament. Paul had to struggle against his own day, against that Jewish
opposition which saw itself as exclusively the people of God. When Paul wanted
to say those people can experience the grace of God without becoming Jews, they
said, "Oh no." Paul said, "Oh yes." Paul said,
"For us it is through Moses, but for them they don't have to come through
Moses. Don't lay on those people all of the structures and forms of our
Judaism. Let them come to God by grace alone."
Paul won the day at that time. I wonder if he were here in the year 1994, looking
at the world situation, seeing the great religions of the world - Islam, Judaism,
Christianity, the Eastern religions -I wonder if Paul might not have another
Epiphany experience. I wonder if he might not say, "Oh, I see, it is bigger than
ever I dreamed. God the creator of the heavens and the earth is the God of all
people, and while for me I see the light of God in the face of Jesus supremely, I
see that God honors the serious and sincere quests of all."
I think that's what the story of the Magi was about. These were Persians. In
tradition we call them "the three kings." They probably were astrologers, priestly
types. They studied the stars. They found the revelation of God in the heavenly
spheres. They saw a star one day. They had a yearning for God. They followed the
star. They were led to Jesus. They brought gifts. Traditionally again, we have
made them the first Christian converts, but as a matter of fact the story doesn't
say a word about that. It says they brought their gifts and went back to their old
country, no doubt rejoicing in the fact that the light of the star had led them to
this significant moment, celebrating the fact that those who truly seek God will
surely find God. Epiphany is about revelation, about suddenly saying, "Oh, I see."

© Grand Valley State University

�The Secret’s Out

Richard A. Rhem

Page 5	&#13;  

I received a letter from the Middle East Reformed Fellowship. This is a group that
broadcasts the Gospel into the Middle East. It is a three-page letter that says that
the communist threat is gone. Thank God, for forty years we had that enemy over
against whom we could define ourselves. But this letter in rather frightening
terms describes the new enemy. It is Islam. Now that the Soviet Union is
unraveled, these people are free and they are distributing the Koran, they are
rebuilding their mosques, and there is a revival of Islam. On the board are some
of my colleagues in this appeal. This appeal says send us money so we can
broadcast the Gospel because Islam is the enemy. There is a quote from the Wall
Street Journal, which says the onslaught of the modern world has kept the
Islamic people confused, humiliated, poor and intensely angry. They hate us with
an energy and fury that is beyond reason. This appeal invites me to join the
offensive. If I will send $50 for one year they will send me a bi-monthly report
called "An Intelligence Report." Do you catch the military parlance? There's a
holy war, folks. Christians are being called to holy war against this revival of
Islam. The threat that they speak of is a people who have been humiliated, robbed
of their human dignity, made fools of by the rest of the world, a people who are
furious, full of anger, ready for violence. I understand that. I should think that
they would be.
So, what will I do? Preach the Gospel to them quickly, make them Christians so I
can take away their anger and make the world safe? Or, if it is true that they are
full of anger, if they are furious, if they are humiliated, if they have been robbed of
their dignity, if the Islamic world is ready to rise up, might I not better go and
embrace them, they who worship more devoutly than I do the God of Abraham?
Might I not simply share with them the Light, that together we are children of the
Light, and that the creator of all is the God of us all who would have us all be
together in one human community. I want to tell you, when I read this stuff and
this is the stuff with which I might once have identified, I'll be honest with you,
when I read it I want to say, "How could I have ever believed that?"
It's kind of an Epiphany experience. I see it so differently now. I see that in the
Christmas miracle, God the Word that became flesh dwelt among us - Light came
into the world. The message was that God loves the world, that God is for people,
that God wants people to be in human community, and wherever there is that
hunger and yearning for God there will be a star that will appear, or an angel that
will sing. I want to stand in solidarity with all of my brothers and sisters however
they see the Light, because I know the Light is a Light that shines far more
brightly than my particular view of it. I know that Light transcends my
understanding. I know that Light is the Light of God who is a God who would
have that Light be for all nations.
Epiphany is about the dawning of Light in the darkness of this world—not the
aligning of people in adversarial camps, but the calling of people to a common
worship of the one true God. Ah, friends, the Light has come, the news is so good
it should set our feet to dancing and our tongues to singing. The wonderful thing

© Grand Valley State University

�The Secret’s Out

Richard A. Rhem

Page 6	&#13;  

about the Epiphany miracle is that not only was God manifest and the Word
made flesh, but the Light continues to shine in the darkness, in your darkness, in
that moment when there is deep yearning and longing within your soul. The
promise is the Light has dawned and the Light will shine, and grace will touch
your life, for God is with us.
You see, for long ages, Paul said that mystery wasn't known, but now the secret’s
out and it is a better secret than we've yet dared hope for. It is a dream of a God
who holds the whole world in his hand and lifts up the light in his countenance
on all those that lift their eyes in longing for the touch of grace. That's Good.

© Grand Valley State University

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                    <text>The Self-Emptying of God: A Crib and a Cross
Text: Philippians 2:8; Luke 2:12
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Christmastide, December 27, 1998
Transcription of the spoken sermon
The Christmas story is the heart of the Christian story. That is, the Christmas
story is connected to the issue of the story, if we remember that that which
occurred on Christmas continued to that which occurred on Calvary. It is the
emptying of God, the self-emptying of God, which is manifest between a crib and
a cross. The Christmas story begins and the cross completes the picture of God as
we understand it in our tradition. A crib, not in a royal palace, not a child born to
royalty, but a child born to peasants in a stable. And the issue of it was not a
throne and glory and pomp and circumstance, but a cross, crucifixion and loss.
The Christmas story connected to the story of the cross, the crib and the cross,
really is a picture of the self-emptying of God. From that story we learn the nature
of God and the being of God, that it is love. That the ultimate mystery is love.
That the nature of God is to give God’s self away in a reckless outpouring of love.
Paul in his letter to the Philippians, where he is appealing very practically for
harmony and unity within a Christian community, holds up the model of Jesus in
his humility. Paul in that context pleads with that congregation to have within
them the mind that was in Christ Jesus, and then he begins to portray that
downward spiral - the one who, in the imagery that he uses, is one who, having
been in equality with God, emptied himself, becoming obedient unto death, even
death on a cross. So, we have in that hymn that Paul cites the story of the
humiliation of the word that was made flesh and dwelt among us. The story, the
Christian story, gives us a clue into the nature of the Ultimate Mystery, and that is
love. Love is a word that is so easily used and used so broadly, one almost
hesitates to say it that simply, that the Christian story, and particularly its
initiation in the Christmas story, is a revelation of the ultimacy of love, but that’s
what I see there, the ultimacy of love.
I have been trying in this Advent season to switch some images in your mind,
trying to create a new model or a new paradigm, a new framework within which
to understand the happening of the Christian story. The Advent theme of the one
who came will come again, I suggested, needs to be adjusted to understand that
the one who came comes again and again and again, in the Spirit, Immanuel, God
with us, God with us, God become human as the word became flesh. That’s the
© Grand Valley State University

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Richard A. Rhem

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miracle of Christmas, that’s the mystery of it all, that Ultimate Mystery finally
manifested itself billions and billions of years in a cosmic unfolding that
eventuated in life, in conscious life, aware life, human life, that eventuated in
human culture and human history, all of it of a piece, all of it one fabric, all of it
one tapestry, all of it continuing to develop, to unfold, all of it continuing to move
into a future unknown, uncharted, all of it into which we are laced, a part of one
whole, a cosmic, historical reality.
I think John was trying to say that when he began his Gospel with those words,
"In the beginning was the word," reminding us that in the beginning God created
the heavens and the earth, that it was the Spirit of God in the beginning that
brought the cosmos out of the chaos, the Spirit of God that brought the fruit of
Mary’s womb to fruition, that it was the Spirit of God that was the continuing
presence of Jesus, Immanuel, in human history, and that presence of God in
human history is the here and now of incarnation as the Spirit indwells the
Church, the people of God, humankind. So, in the Advent season we recognized
our responsibility for our world, for history, and that the only hope for the
transformation of the social order, the only hope for history was to emulate the
word made flesh, to follow in the way of Jesus.
On this Christmas Sunday, let me just say it simply, clearly, that the Christmas
story which emerged in the fullness of time with the word becoming flesh is a
revelation of the Ultimate Mystery which is love. That Ultimate Mystery that
overflows in creative action, that Ultimate Mystery that is the enlivening Spirit of
all that is, that Ultimate Mystery that is the ground and origin and source of
everything, that Ultimate Mystery is revealed in the word made flesh as love, as a
love that gives itself away. As the Ultimate Mystery empties itself in creative
action, so the Word made flesh emptied himself in obedience to death, even
death on a cross, so that what we have in the manifestation of the mystery in the
face of Jesus is a clue to the nature of Ultimate Reality which is love, and love
which is so commonly spoken of and bandied about is a very rare reality in the
midst of human history and in our lives, because real love, authentic love, the
love that we see manifested in Jesus as a reflection of the love that is in that
Ultimate Mystery we call God, is a precarious thing, because when you love, you
give the issue of your love into the hands of the other. You cannot love and
control. It is risky to love, because you empty yourself for the sake of another and
put the issue of that action in the hands of the other. When you love, when you
create the other and love the other, you no longer can coerce. True love would not
manipulate. True love is precarious because it can only wait. Its issue, whether
that be triumph or tragedy, rests in the one loved.
Not many of us dare love that way, that total giving of self, that total emptying of
self so that the expression of love will be received or not, totally out of the lover’s
control. Not only is loving precarious, the lover becomes vulnerable because the
lover loves so much that love can be killed, damaged, hurt, crushed, and if there
is authentic love, there is no recourse.

© Grand Valley State University

�Self-Emptying of God

Richard A. Rhem

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The poet George McDonald said "They all were looking for a king to slay their
foes and lift them high. Thou camst a little baby thing that made a woman cry."
Precisely. The God revealed in Jesus at Christmas and Calvary is not a God we
would choose. It is not the God the Church has preached and portrayed. The God
of Christmas and Calvary, honestly seen, insightfully understood, is a God Who is
self-emptying love, Who loves precariously and loses, Who loves vulnerably and
cried out, "My God, my God, why?"
"They all were looking for a king to slay their foes and lift them high." Wouldn’t
we love it so? God in control. God, the Supreme Power. Don’t we love all of those
latinized words, omniscient, omnipresent, omnipotent? Don’t we want God to be
everywhere, everywhere present, knowing all things with absolute power? Is not
the old scheme in which we have been schooled through the centuries a scheme
in which God comes out right, on top, right is right, justice wins, and we are the
triumphant ones, ultimately? And it flies in the face of the human experience of
our everyday lives. If we think again, is not the message really that of selfemptying love that gives itself away without guarantees, no guarantees, no
guarantees with love?
Take Shawn and Molly with their Jonathan and Megan, or Chris and Annie with
their Caroline. Love created those beautiful children, and love will nurture them,
and then what will the issue be? Pray God it will be the issue that we saw
concretely demonstrated in our presence this morning, but is there any
guarantee? Has authentic love that creates a child as truly another, any
guarantee, or has not authentic love created that which is other which becomes
its own center of being? Is it not true for all of us who are parents or
grandparents that if we love, truly, we cannot control, we would not coerce, we
will not manipulate? All we will do is love and wait, and I suspect that our
relationship with our children that we create in an act of love and nurture and
send on their way is probably a fair image of that which the Ultimate Mystery
engaged in the act of creation, creating that which was other, that which would be
waited upon for its response, that which would be loved unconditionally,
precariously, vulnerably, knowing that the issue of it lies with the other and the
ultimate consequence is not to be seen or predicted ahead of time.
That’s a shaky way to live, isn’t it? Isn’t that to live out of control? Precisely. And
the heresy this morning is that creation is out of God’s control, except the love of
God that will never quit. What comfort is there, what hope is there, then, what
security is there? There is none in terms of outcome predicted and guaranteed
and certain. There is only this - that in every tragedy it will be encompassed in the
love of God Who will not quit, Who is able to turn tragedy into triumph, a
triumph which again comes into risk which may end in another tragedy before
which God will not quit, but continue to love until that tragedy, too, is
transcended in a greater triumph.

© Grand Valley State University

�Self-Emptying of God

Richard A. Rhem

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The clue to God is the crib and the cross. My God, how could we have gotten it so
wrong for so long? How could we have had this Almighty, muscular God on a
throne in control? When you look into the face of a child in a crib and the anguish
of one nailed to a cross, that’s God, that’s love. It gets defeated again and again
and again, but it never stops loving.
That sounds like a parent. Maybe a parent is the best reflection we have of that
eternal mystery whose overflowing in creative love brought us into being and
Whose love, through all the meanderings of history and all of our tragic darkness,
will never let us go. That’s our hope - not that things will be fine, but that God will
never stop loving.

© Grand Valley State University

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              <description>An unambiguous reference to the resource within a given context</description>
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      <name>Still Image</name>
      <description>A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.</description>
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          <name>Source</name>
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              <text>Michigan Novels Collection. PZ7.L26 Sil</text>
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            <description>An unambiguous reference to the resource within a given context</description>
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                <text>DC-01_Bindings0311</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>The Silver Island of the Chippewa</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Binding of The Silver Island of the Chippewa, by D. Lange, published by Lothrop, Lee &amp; Sheppard Company, 1913.</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Book covers</text>
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                <text>Covers (Illustration)</text>
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                <text>Graphic arts</text>
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                <text>Publishers and publishing</text>
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                <text>Pictorial bindings</text>
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                <text>eng</text>
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            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="494015">
                <text>&lt;a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en"&gt;No Copyright - United States&lt;/a&gt;</text>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
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                <text>Image</text>
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                <text>image/jpeg</text>
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            <name>Date</name>
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                <text>1913</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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