972 24 26018 https://digitalcollections.library.gvsu.edu/files/original/b0ede9fe664c8bb8ad1e9b7e6852c41a.jpg 71264f0157950dbea1d804ae550aa893 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_002 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest". This image portrays a poster for the production. The whole cast is gathered, posed and smiling in the middle of the photo. Below the cast is the words "William Shakespeare's The Tempest" in a wavey, blue font. Above the cast is the Grand Valley symbol and a little graphic of Shakespeare's face. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/7a7a3094db0c47e72e5672f29e377dec.jpg 8dd8e3ad3fd6bb01a637b29d0eb6034e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_016 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest". The image has a purple tint to it. In the middle is a captain behind a ships steering wheel. There are three sailors holding rope and in between them is an man and woman. There are people on the outskirts of the photo who are holding their hands in a defense position. There is a man's head visible that looks to be floating over the captain. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/5164943c0d44f738c135faef3677fc49.jpg 4397bac95c4f0b432d6de3e9e41fe5e1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_031 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest". The image portrays a woman in a pink dress with her hands thrown into the air. There is a man with a long beard and blue robes next to her. They are standing on a platform surrounding by wooden planks. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/f5f02f51a59244be645109640654384f.jpg 7506ba938029a9f9e0f7c88e730fd65b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_055 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest". The image portrays three people in blue flowy clothes, blue makeup and hair pieces. They are each standing and posing on a different platforms at different heights. The background is made up with wooden planks. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/70fc231234f09901ff221e010859e26b.jpg 965afce460aeddfa3a7393c819a5daae Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_103 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest". The image shows a woman with her arms out speaking with her chin tilted up. She is wearing a grey blouse, black jacket, and a belt with a dagger tucked in. The background is not in focus, but two women who also have daggers are visible and they have looks of skepticism on their faces. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/35bfaadfc06e214dc6cd2d09dbf14eca.jpg c017a3366c9af5ceb0cf2a4433ed09f7 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_136 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest". The image shows two people, a man and a women incapacitated on the ground with two women kneeling over them about to stab them with daggers. In the background, which is slightly blurred is the blue sirens all standing on platforms at different heights. The background is made up of wooden planks at different heights. Behind the planks is a man with a beard, but just his head is visible. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/9198bda06d81b06b8d395abb68c006a5.jpg 4df5de6573d9784b8ec203b6d51efaa6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_195 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest". The image shows a man in a patterned shirt, pink pants, and a hat. His head is tiled back and he is holding a bottle with both hands drinking from it. A man in a striped vest and black suit coat is next to him about to kick him in the posterior. A man slightly in the background has a mohawk and tattoos all over his face and arms. He is holding a stack of logs that he is resting on the stage. He has a look of surprise on his face. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/1101fae180e04eb7c9942dbd2562e5ff.jpg 7fb6f94cea54ef1f24dd459244c238a2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_312 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest". The image shows a man and woman holding hands and smiling at each other. The man is dressed in a red vest and bowtie, while the women is dressed in a pink dress. There is a man with a beard and a blue robe with his arms around them. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/b11f7316fe203ceaf589bb3591e4edad.jpg e871747ac0463a047968eab56527be6a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_325 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest." In this image three masked muses give a performance for a seated Prospero, Miranda, and Ferdinand. In the background several fantastic creatures watch the performance with delight. The stage is minimally set, with dark lighting and a back wall made with mismatched wooden planks. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/3a92f6a999fa0494563fb348e86c2319.jpg 07770a5ec6335ab0c757599d6e9db6e6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Theatre Photos Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Description An account of the resource 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. Rights Information about rights held in and over the resource Copyright Grand Valley State University Identifier An unambiguous reference to the resource within a given context GV058-01 Date A point or period of time associated with an event in the lifecycle of the resource 1982-2017 Source A related resource from which the described resource is derived Theatre Department photographs (GV058-01) Subject The topic of the resource Theater Performances Plays Musicals College Students Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives. Allendale, MI 49401 Format The file format, physical medium, or dimensions of the resource image/jpg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV058-01_2017F-Tempest_392 Creator An entity primarily responsible for making the resource Grand Valley State University. Theatre Department Date A point or period of time associated with an event in the lifecycle of the resource 2017 Title A name given to the resource The Tempest (theater production), 2017 Description An account of the resource Color photograph of Grand Valley's 2017 production of "The Tempest." In this image an older man in a crown and burgundy sash clutches his chest as he monologues with deep remorse. Subject The topic of the resource Theater College students Plays Performances Acting Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/754">Theatre Department photographs (GV058-01)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives 2017s https://digitalcollections.library.gvsu.edu/files/original/c21b0345bd23e3125c7da3c36b7e0f12.pdf f8965007327f9d9a80e4c18e87641c3d PDF Text Text The Test of Trust Text: Exodus 16:18 Richard A. Rhem Christ Community Church Spring Lake, Michigan Pentecost XXI, October 23, 1994 Transcription of the spoken sermon "Those who gathered much had nothing over; and those who gathered little had no shortage; they gathered as much as each of them needed." Last week we saw Israel set free, a slave people delivered by the mighty hand of God, by the mighty hand of Moses and we noted that that founding story was the story that Israel looked back to when it understood its origins, recognizing that it was created by the grace of God. God with mighty hand moved into that situation of oppression and set his people free. Although that story reflected the ancient traditions, it was written down about six hundred years later when Israel was once again in a situation of exile, when they had lost their hope, when they were about to give up on God and all the promises of the covenant. So someone rehearsed the stories. Someone reminded them about how they were born out of slavery, out of oppression, out of an impossible situation. How God created them a people and set them free. But there are probably no people in all of history that told their own story with more candor than has Israel. A major image comes to mind when I think about Israel in the wilderness, the image of complainers, and the words of God over and again, "You are a stiff-necked people." There is one thing in Israel telling its story: it admitted that it was a stubborn and stiff-necked people. The Jewish Rabbi, David Hartman, said in April that God elected the most obstreperous, obstinate, stubborn and stiffnecked people in all the world, and God said "Now if I can make them human, then I'm really God." As you read the stories in the book of Exodus and the book of Numbers, you will find again and again and again that this people is unhappy, they complain, and they never learn to trust God. They are simply an impossible lot. Well, the situation in the sixteenth chapter of Exodus is a situation where they have no food. At least what they have they are not happy with. They had just seen God provide water out of the rock, but that didn't seem to get through to them, so they complained and God said, "I'll give them bread from heaven." © Grand Valley State University   �The Test of Trust Richard A. Rhem Page 2   Now, it is really not proper to try to explain the miracles of the Bible in natural terms, but as a matter of fact, in the case of this manna or bread from heaven, we know that there was a phenomenon—some kind of plant lice that excretes a certain kind of gum or resin and it is edible and has sustained people in that area even to the present. As far as the quail are concerned, the migratory birds would often go across Sinai and sometimes, having come a long way, they would rest there. So that the miracle of the feeding does have a kind of natural explanation to it. But the point of the story is that God provided for this people in the wilderness. They were set free and set on a journey. The journey in the wilderness was forty years. But forty years in the Scriptures means an extended period of time. There was this extended period of time when they were between Egypt and the Promised Land. It's one of the great models or paradigms of the Scripture – being set free, journeying through the wilderness, journeying toward the Promised Land. In that wilderness experience, as Israel understood its own past, it saw that experience as a time in which it was tested and the thing that God was trying to create in the Israelite was trust. "Trust me. I will be with you. I will take care of you. Give up your anxiety. Simply trust me." So in the story the Lord says, "I will give them bread from heaven." And here are the instructions: They are to go out every morning and they are to gather enough for the day. We are told that they went out and some gathered a lot, as I probably would be inclined to do, knowing my appetite. Others gathered a little. But the text tells us that those that gathered a lot had nothing over, and those who gathered little had no lack. You see, that's the finger of God in the story. There might have always been that kind of stuff in the desert, but the lesson that Israel was to learn as it told this story, and the lesson that the people were to learn who were hearing the story hundreds of years later was that God is always on time with enough for the day. Then we are told that some of them didn't believe it. They gathered some extra and they put it in the freezer and in the morning, Behold, it was wormy. It didn't work. The Lord also said, "On the Sabbath Day there will be no manna. Don't go out to gather on the Sabbath. So gather a double amount the day before." Lo and behold, they did, and the next morning it was just fine. It didn't get wormy. Now there were a few who didn't believe that and they went out on the Sabbath anyway. But there was nothing there. That's the story, the story of bread from heaven, a story of how God provides for God's people, how God in the provision [of food] seeks to teach people to trust. It is a whole manner of life. Trusting is a way of life. Really, so much of the Biblical story is simply an invitation to people to live with trust, because God is good, and God cares, and God provides for those that trust in God. As you think about the story, obviously the first question that the story raises for us is — What is enough? The Financial Seminar which is being held in Track II in Perspectives raises a question. What is © Grand Valley State University �The Test of Trust Richard A. Rhem Page 3   enough? Our worldly possessions, our savings accounts, our investments – all of that which seems to be "worldly" is really at root a matter of deep spiritual concern. A question comes to us. What is enough? What is enough? What is enough in an age of affluence such as we live in? What is enough as we contemplate the engagement of our energies and our time? What is enough as we think about our future? We are reminded of Jesus in the Sermon on the Mount, who also with beautiful simplicity invited those who heard him to trust God. He pointed to the sparrow in the tree and the lily of the field. He used creation as a parable to say, "Look, there is someone who is looking after this old world, and after you and me. Live with trust. Be done with anxiety, all of that inquisitiveness, that compulsion to possess." In another place he told about the farmer who kept building bigger and bigger barns only to find that his soul was required of him when he had laid up all of his treasures. The question that comes out of this old tale of Israel's past, “What is enough?” John Wesley, who was a great English preacher and one who led the 18th century revival in England, raised the question as he observed the people that he was marshaling together into the whole renewal movement in England. He made this observation. He said, "Whenever riches have increased, the essence of religion has decreased in the same proportion.” “ Therefore,” said Wesley, "I do not see how it is possible in the nature of things for any revival of religion to continue long." Then he said this interesting thing, "For religion must necessarily produce both industry and frugality, and these cannot but produce riches. But as riches increase so will pride, anger and the love of this world and all of its branches. Is there no way to prevent this continuous decay of pure religion?" I was thinking about Wesley's statement: thinking about the area in which we live, thinking about Western Michigan, thinking about our own roots. "Good religion produces industry and frugality. And industry and frugality produce riches, and riches lead to the decay of religious commitment." Not necessarily, but all too often. Think about Western Michigan. I think about the industry and the frugality of our fathers and our mothers and our grandparents back two and three generations. I think about the considerable wealth of Western Michigan, which is the consequence of industry and frugality, which is a wonderful blessing of God. But the question that comes to us then is: What is enough? Another statement of John Wesley: (I like this statement.) he said, "Earn all you can. Save all you can. Give all you can." That, it seems to me, would be an answer to his earlier observation that when we are blessed we see it as the blessing of God, that it is the consequence of God's good grace, and that then as good stewards we become the instruments of doing good, of being full of mercy and compassion, of binding up the wounds of the world. So, out of the story, let me leave you with a question this morning. “What is enough?” © Grand Valley State University �The Test of Trust Richard A. Rhem Page 4   Then, obviously, this is there too. The Israelites were to gather enough for the day. Those of you who are familiar with the Twelve Steps know that the secret of long successful sobriety is to live one day at a time. Jesus said in the Sermon on the Mount, "Take no thought for the morrow." Now that can become ridiculous, of course, if you think that it undercuts any kind of planning or projection of the future. But the point is — Where is our focus? And have we learned to live by trust in God, one day at a time? There were those who didn't believe it. They said, "You know, you'd better gather this manna while it's here. It might not be here tomorrow." And it turned moldy on them. How many of us have not been guilty of overreaching, grasping the prize only to have it turn to dust in our hands? The lesson of the story and what Israel was being taught by God was —today, that's enough. Take care of today. Worry about today, and tomorrow will take care of itself. Then, this too, which was all part of the same kind of lesson and was a Sabbath lesson. No gathering on the Sabbath. Sabbath was to be a break, a break in that continual day by day struggle for survival. The Sabbath principle was woven throughout the whole of Israel's history. It was a principle that was rooted in creation itself. The creed of creation in the first chapter of Genesis, which was written in the 5th or 6th century B.C.E., was the principle of God's creative activity and then rest. God rested from all God's work, surveyed it all and said, "It's good." And that was woven into the very fabric of the lives of God's people. In the time of Jesus, in the time of Paul, that Sabbath principle had become rather legalistic. They had all kinds of rules to hedge it in, such as the permissible Sabbath day’s journey when you could carry only so much. Well, Jesus had to protest against it. He said, “You know the Sabbath was made for humankind. Humankind was not made for the Sabbath.” I don’t know about you, but I grew up in that kind of Sabbath legalism. I always tell the story about the visiting preacher who was raised Scottish Presbyterian, which was about as formidable as being Dutch Reformed in terms of the legalism of the Sabbath. He told about singing the hymn “Day of All the Week the Best, Emblem of Eternal Rest,” and he thought to himself, “If heaven is like Sunday, I don’t think I want to go there.” We can make it miserable and the sense in which I grew up was “ugly Sundays.” But to react against that is to lose something that is so profoundly necessary for human well being, and that is to have some point in the week when we stop! When we stop and we rest! We give up that compulsive need to generate, to produce, to acquire. Just to stop! To stop, even when it’s stupid to stop, because we can conquer another milestone. The Sabbath principle cuts right into the core of that human compulsion, that obsession of producing. People who are workaholics like I am need to hear it over and over again. Stop! The Sabbath was not first of all for worship. The Sabbath was first of all simply to rest and to delight. I think that in my past the Sabbath principle was violated by the Church itself, where it required Sabbath worship morning and evening and all parts in between. What God wants people to do is to © Grand Valley State University �The Test of Trust Richard A. Rhem Page 5   take time to smell the roses, take time to be human. Take time to let the earth refresh itself and to rest the animals and, above all, to find a quiet place for our souls. The test is trust. Do I believe in God? Do I believe in the goodness of creation? Do I trust that the good God and the good creation will be supportive of my human existence? And will I take time to recognize that every good and perfect gift comes from God, and learn simply to live with trust? I think that that is the spiritual dimension of our Christian giving. That’s the real point of the issue when we determine what of that which God has given us we will give in turn to enhance and enable the work of God in the world. Trust. To trust God is to be relieved of a terrible anxiety, to be freed from an awful drivenness, to be able to delight and to enjoy and to rest in the Lord. Those that gathered much didn’t have any over, and those that gathered little had no lack: a vision for a world where everyone has enough, a goal to work at for the people of God, who trust God, day by day. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/50771c556f2dddcce300baceff2fdfea.mp3 d5c4de6aa96ec1e2e2eb91d53b0ffd0b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Reformation Sunday, Pentecost XXII Series The First Testament Scripture Text Exodus 16:18 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19941023 Date A point or period of time associated with an event in the lifecycle of the resource 1994-10-23 Title A name given to the resource The Test of Trust Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on October 23, 1994 entitled "The Test of Trust", as part of the series "The First Testament", on the occasion of Reformation Sunday, Pentecost XXII, at Christ Community Church, Spring Lake, MI. Scripture references: Exodus 16:18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Hebrew Scriptures History of Israel Pluralism Reconciliation Reformation https://digitalcollections.library.gvsu.edu/files/original/24e344bcecfbef7baa7c345d9cf30dcc.pdf 335b67bd41fd27bb386def7a84de2271 PDF Text Text The Thin Line breaks the silence that traditionally surrounds eating disorders. It is a 30 - minute play featuring one young woman's struggle with her eating disorder and the struggl es of those close to her . The progrnm p r ovides compassion, understand i ng and the means to seek action against the deadly disease of eating disorders.The performance is fo ll owed by a panel discuss i on. '1 '1' '1' '1' '1' '1'~f;.,~ ,~ 'I' 1 10 1 1 11 1 12 13 14 15 16 17 18 Sponso red hy: c.:~"'I"" ltecTeol·o., CVSU Coun,ding •nd Careu De-.lopmcnt Center PanhdlonleCou"c;l v,.;...,sforHnllhrChokc. "' en',Cen1er Wo1ncnondCenderS1udie, 19 20 @) GRANDVALLEY STATE U N IVERSITY WOMEN'SCENTER � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Sexuality and Gender Flyers Creator An entity primarily responsible for making the resource The Rainbow Resource Center Women and Gender Studies Department Women's Commission Gayle R. Davis Center for Women and Gender Equity Description An account of the resource Digitized posters, flyers, event notices, and other materials relating to gender expression and sexuality at Grand Valley State University, with materials spanning from 1974 to 2019. Date A point or period of time associated with an event in the lifecycle of the resource 1974/2019 Source A related resource from which the described resource is derived Digitized from collections at the Rainbow Resource Center (formerly the Milton E. Ford LGBT Resource Center), Women and Gender Studies Department, Women's Commission, and Gayle R. Davis Center for Women and Gender Equity. Rights Information about rights held in and over the resource In Copyright Subject The topic of the resource Gender identity Gender expression Sexual orientation Women's studies Queer theory Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections and University Archives. Identifier An unambiguous reference to the resource within a given context DC-09 Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource eng Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-09_SGF_WGS_2007_TheThinLine.pdf Creator An entity primarily responsible for making the resource Women's Center Date A point or period of time associated with an event in the lifecycle of the resource 2006-02-27 Title A name given to the resource The Thin Line Description An account of the resource Poster of the play, including a synopsis of it, the location, time, and date of it. Subject The topic of the resource Community centers Feminism and theater Eating disorders in women Source A related resource from which the described resource is derived Gayle R. Davis Center for Women and Gender Equity Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/6bb47d2a363808d03751c0aa8b99a52c.pdf d79088787d3e20b98469f9b1301bcb26 PDF Text Text The Thin Linc breaks the silence that traditionally surrounds eating disorders. ft is a 30 - minute play featuring one young woman's st r uggle with her eating disorder an<l the .struggles of those close to her. The program provides con1passion, understanding and the means to seek action against the deadly disease of eating disorders.The performance is foJlowed by a panel discussion. '1''1' '1 ' '1 ' '1 '4iff1,,~,~ ., '1 1 10 1 1 11 1 12 13 14 15 16 17 S ponso r .-:,! by, Camp,,.R•«••hun G\'SU c.,~,..rlrn, and C.,~•r Dtvol"I'"'""! C.,n1t1 p_,,hll~,,,,. Coun,il v.,,r.. for llohl,y C:ho1<H ••• ,i"rC'tnlrr Wnmr11011dC:rn<lnS1udor, 18 19 20 © GRAN DV\ILEY S1tu-EUN1VLRsrrv WOMEN'S CENTER � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Sexuality and Gender Flyers Creator An entity primarily responsible for making the resource The Rainbow Resource Center Women and Gender Studies Department Women's Commission Gayle R. Davis Center for Women and Gender Equity Description An account of the resource Digitized posters, flyers, event notices, and other materials relating to gender expression and sexuality at Grand Valley State University, with materials spanning from 1974 to 2019. Date A point or period of time associated with an event in the lifecycle of the resource 1974/2019 Source A related resource from which the described resource is derived Digitized from collections at the Rainbow Resource Center (formerly the Milton E. Ford LGBT Resource Center), Women and Gender Studies Department, Women's Commission, and Gayle R. Davis Center for Women and Gender Equity. Rights Information about rights held in and over the resource In Copyright Subject The topic of the resource Gender identity Gender expression Sexual orientation Women's studies Queer theory Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections and University Archives. Identifier An unambiguous reference to the resource within a given context DC-09 Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource eng Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-09_SGF_WGS_2006_TheThinLine.pdf Creator An entity primarily responsible for making the resource Women's Center Date A point or period of time associated with an event in the lifecycle of the resource 2006-02-27 Title A name given to the resource The Thin Line Description An account of the resource Poster including the date, time, location, and a synopsis for the play. Subject The topic of the resource Community centers Plays Eating disorders Source A related resource from which the described resource is derived Women, Gender, and Sexuality Studies Department Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/b4ac5666fb2e85eba7516ad43d569866.mp3 84ff4108bf05daa48ee15f33a84418ae https://digitalcollections.library.gvsu.edu/files/original/57f63e6ac921d1c5d2637de9d7caa88a.pdf c17c5a4a42a98cece36a251222954c22 PDF Text Text The Thread of God’s Plan in the Tapestry of Our Lives From the sermon series: The Mystery of God’s Sovereign Grace Text: Genesis 50: 19-20 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 30, 1987 Transcription of the spoken sermon …Fear not, for am I in the place of God? As for you, you meant evil against me; but God meant it for good… Genesis 50: 19-20 It is the very nature of our human experience that we can live it only one day at a time. The present moment can be understood in the context of the past to the present and such an understanding lends perspective; however, the future is open and unknown. Consequently, while we are living our lives the meaning of the whole is not available to us and because the whole is not available to us, neither is the final meaning of any particular period or event. Thus, not only in regard to our lives as a whole, but even in regard to single events or limited periods, the jury is still out. That may seem unsettling; perhaps we simply don't think about it. Nonetheless, it is true. Yet we are told that critical for our human wellbeing is meaning and purpose. The crisis of Western culture, many believe, is precisely a lack of meaning in human existence. But if we are truly historical creatures and the meaning of the whole and even the parts is not available to us, from whence can we derive a sense of meaningful and purposeful existence? That is the question this series of messages is addressing. We are focusing on the mystery of God's sovereign grace and such a focus is already an affirmation of faith as well as an acknowledgement of our human situation. It is an acknowledgement of our human situation as limited and finite in the fact that we are speaking of mystery. That is, the meaning of our lives in relation to God's gracious purpose is not accessible to our human investigation. Human reason is not competent to unravel the mystery of God's sovereign grace as it embraces our lives and gives them meaning. © Grand Valley State University   �Thread of God’s Plan in the Tapestry of Our Lives Richard A. Rhem Page 2   But the very idea of a sovereign gracious purpose of God is already an idea which rests on faith; it is a statement of fundamental trust. It is a faith claim that our lives find meaning and purpose by resting in and being caught up in a plan and purpose of God Who is sovereign and gracious. The specific theme of this message is that the tapestry of our lives is determined by the thread of God's plan woven through it. We are often "spooked" by the phrase, "plan of God." Some speak of it too glibly, too easily as though they are fully informed as to the Divine design. Some speak of it defensively as though any such plan must reduce human freedom and responsibility to insignificance. Some speak of it despairingly wondering how in the world one can ever find it out and fit into it. Because of the difficulties it raises we have too often been silent about the plan of God; knowing not how to deal with it, we have simply not dealt with it. Yet what is more important to our spiritual peace and human wellbeing than a sense that our lives are meaningful as they are caught up in the plan and purpose of God? My contention in this message is that one can trust in, if not discern, the thread of God's plan in the tapestry of our lives. That contention is based on the conviction that God is working His purpose out in spite of, through and against every human effort. God does His own work and executes His own sovereign, gracious purpose at the same time that He fully honors the work of His creatures. This is a mystery and we honor the mystery; we do not attempt to dissolve it or to rationalize it. But the contention is essential if we would let God be God and at the same time reckon with our own freedom and responsibility. Neither the freedom of the creature nor the gracious sovereignty of God is canceled. They are not in conflict nor are they to be equated. God's will makes use of all human action but is domesticated or limited by no human decision or action. Recall the image of the river. Humans blast away at rock and run bulldozers through forests and hills to make a canal. God makes the river which meets resistance and flows another way, but eventually reaches the sea. The purpose of God may be delayed; it may be held in abeyance; it will not be defeated. Through every human action and effort runs a transcendent purpose according to a plan of God, which he will sovereignly effect for salvation and life. We could soon get bogged down in abstract debate were we simply to argue this point. This unfortunately has too often been the case in the history of theological discussion. The Bible does not engage in abstract speculation. Rather, it tells stories. The narrative of God's going with His people through their history is told and retold in order to keep memory alive and stimulate hope. The classic story of God's providence is the narrative of Joseph. It is a familiar story and Joseph is a favorite Bible character. © Grand Valley State University �Thread of God’s Plan in the Tapestry of Our Lives Richard A. Rhem Page 3   The story brings to a close the history of the Patriarchs, the history that brings us up to the Exodus and the creation of the nation Israel. Abraham was given the initial covenant promise. It passed to Isaac and then to Jacob. Jacob's name was changed to Israel. He had twelve sons, one of whom was Joseph. He loved Joseph above the others and showed his partiality openly, giving Joseph a long robe with sleeves, a mark of his special favor. This offended the brothers and engendered their hatred. But Jacob's special favor was not all. Joseph further alienated his brothers when he related his dreams. While binding sheaves in the field, Joseph told how his sheaf stood up and the brother's sheaves bowed down to his. It took no special insight to get the meaning. They hated him! In another dream, the sun, moon and eleven stars bowed down to him. This was too much even for Jacob. He reprimanded Joseph. One day Jacob sent Joseph to see how his brothers were doing with the flocks out in the field. The brothers saw him coming and decided to do away with him. Rather than kill him, they sold him to traveling merchants who brought him to Egypt and sold him as a slave. The brothers ripped his beautiful cloak, stained it with blood and took it to their father, claiming a wild animal had killed Joseph. Jacob grieved and would not be comforted. In Egypt Joseph prospered for the story tells us God was with him. He endured many trials, but finally was raised to the rank of Prime Minister over all Egypt because he interpreted a dream of Pharaoh. He said there would be seven years of plenty and then seven years of famine. He suggested that a plan should be put into effect to prepare for the lean years. Pharaoh put Joseph in charge and he proved a wise administrator. When the famine hit, Jacob and his sons, too, were without food. They went to Egypt to secure provisions and to whom did they appeal but to Joseph whom they did not recognize, but who recognized them. In the end, Joseph revealed himself to his brothers. They were fearful that now Joseph would get his revenge, but instead he reassured them, saying: Now do not be distressed or take it amiss that you sold me into slavery here; it was God who sent me ahead of you to save men’s lives…God sent me ahead of you to ensure that you will have descendants on earth… So it was not you who sent me here, but God… Genesis 45:5-8 He then sent them back to fetch father Jacob and there was a moving reunion. Joseph settled his family in a district of Egypt where they were preserved and prospered. But then old Jacob died and again the brothers were fearful. Had Joseph only restrained his anger until his father died? Would he now wreak vengeance on his © Grand Valley State University �Thread of God’s Plan in the Tapestry of Our Lives Richard A. Rhem Page 4   brothers? So they came to him, pleading forgiveness. The text tells us they bowed down before him. (The dream was realized). But again Joseph proved gracious. In the words of our text he says, Do not be afraid. Am I in the place of God? You meant to do me harm, but God meant to bring good out of it by preserving the lives of many people, as we see today. Do not be afraid. I will provide for you and your dependents. Thus he comforted them and set their minds at rest. The Joseph narrative could better be handled in a series of messages for the richness of teaching that lies embedded therein cannot possibly be handled in the compass of one message. But let me simply point you to some areas for reflection. To begin with, note that Joseph speaks of the contrast between the intention of the genuinely human action of the brothers and the action of God. You meant to do me harm; but God meant to bring good out of it... The word for "meant" in Hebrew is hasab. An alternative translation is "plan." You planned ... God planned... The reality of our human situation is that we make plans; we plan. It cannot be otherwise because we are by our very nature creatures open to the future. Some of us make long-range plans; some of us more or less bump along; still it is a rare individual who does not at some time think, "Someday I will...” The scriptures affirm that God plans, too. God is a purposeful Being. Here we bump into that scary idea of Predestination. Listen to St. Paul. He has made known to us his hidden purpose – such was his will and pleasure determined beforehand in Christ – to be put into effect when the time was ripe; namely, that the universe, all in heaven and on earth, might be brought into a unity in Christ. Ephesians 1:9-10 God is a God with a plan. Created in God's image, we, too, have the capacity, the inevitability of planning. It is in the conjunction of our plan and God's plan that history moves on its way. Now I could give you a whole list of citations from scripture speaking of God's plan and human plans. Let me simply say this: Human planning is a genuinely human action of free and responsible persons. Those plans are not crushed, tossed aside, treated with derision by God. They are our acts; they stand. They create their own reality. God's plan works in, through, in spite of and against our plans. © Grand Valley State University �Thread of God’s Plan in the Tapestry of Our Lives Richard A. Rhem Page 5   God's plan will finally have its way; sometimes delayed, sometimes detoured, sometimes held in abeyance; yet God will have God's way. This the Joseph narrative teaches us. We must take care holding this truth, not to claim too much. We must be careful not to picture a God in some ethereal heaven swooping down and rescuing his people when the going gets tough - a God who always intervenes to make things right. That is naive and simplistic and it may create a cozy feeling for some of the time, but it cannot stand up before the tragedy and suffering of human experience. It cannot be maintained in light of the experience of Jesus in crucifixion. God is no "quick fix" for human suffering. not to claim too little, falling into the trap of a humanism that removes God as major actor in the human drama, claiming God "has no hands but our hands." A humanism embarrassed about faith will also miss the point of the biblical teaching and the confidence and comfort that comes from trusting the working out of the sovereign, gracious purpose of God. God's rule is no vacuous sovereignty, the assertion of some absolute but irrelevant power quite removed from the arena of life and history. God has a plan. God is working out that plan; we can be certain of it; we can rely on it. God is working out that plan in and through human willing and planning and action. God's plan will ultimately have its way. The text teaches us further, that God plans for our good. God meant (planned) to bring good out of it. The series title is “The Mystery of God's Sovereign Grace.” Not raw sovereignty, not absolute power, not a coercive, crushing, all-mightiness. No, rather a gracious plan and purpose that will prevail - "for good." You recognize that word "good." God surveyed the creation He had fashioned and said, "Very good!" (Genesis 1:31) That is where this book of beginning begins. Now at its ending, once again we have the affirmation of God's purpose for good that reminds us of St. Paul's classic faith statement: God works all things together for the good of those who love him. When the curtain rings down on the whole cosmic drama, the whole human story, God will have only one word to speak: Good. © Grand Valley State University �Thread of God’s Plan in the Tapestry of Our Lives Richard A. Rhem Page 6   And we shall be wrapped in the eternal praise of God's sovereign, gracious purpose, finally brought to fruition, and we shall echo the word: Good. Alleluia! Thus in our human existence, caught between a world tending toward death and a God intending life, we live with Realism - about our human place, its fragility, its peril, its pain. There is no Pollyanna view of things. Sometimes it is very dark; sometimes it hurts so bad. Certitude - about the outcome of the whole drama because of the faithfulness of God. Realism alone leads to despair because it focuses only on the danger and peril. Certitude alone leads to romanticism, focusing only on victory and failing to reckon with battle as though one is immune to the tragedy. Biblical faith is unflinching in its realism, undoubting about the outcome. Where does that leave us? Go again to the text; hear Joseph say to his brothers' urgent pleas for mercy, Am I in the place of God? Joseph's faith enabled him to wait on the Lord, to commit his way unto the Lord, to be patient as the drama of his life unfolded. Such a confidence in the overarching purpose of God enabled him to trust in faith and love. It saved him from anger, that dissipating emotion that drains one of energy and creative living, that spoils everything, souring life. How many of us live with unresolved anger - anger at God, anger at others, anger at ourselves? It energized him for meaningful action. His administration in Egypt spared the nation and his own family. God's plan is not the end of human planning, but its foundation. His life had purpose. Joseph trusted God's plan. Joseph worked the plan. As we leave this story, so vivid in its portrayal of God's hidden gracious, sovereign purpose in and through human purposing, let me leave you with Joseph's application for our lives. His first word to his brothers was, "Fear not." That is the word Abraham heard when God called. It is the word Second Isaiah heard when in Exile in Babylon. It was the word Mary heard when encountered by Gabriel. It was the word shepherds heard at the birth of Jesus. It was the word of the resurrected Christ on Easter morning. Dear friends, hear it; it is for you. Fear not. Whatever you are facing - fear not. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XIII Series The Mystery of God's Sovereign Grace Scripture Text Genesis 50: 19-20 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19870830 Date A point or period of time associated with an event in the lifecycle of the resource 1987-08-30 Title A name given to the resource The Thread of God's Plan in the Tapestry of Our Lives Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on August 30, 1987 entitled "The Thread of God's Plan in the Tapestry of Our Lives", as part of the series "The Mystery of God's Sovereign Grace", on the occasion of Pentecost XIII, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 50: 19-20. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives God's Sovereign Grace Joseph Meaning Trust https://digitalcollections.library.gvsu.edu/files/original/e09e4e4a60225c60ca213a4e7f308fa0.pdf d6031288dd8aa742a973ed012a0ec473 PDF Text Text The Threat and Promise of One’s Mind Being Changed From the Summer 1999 Lecture Series How My Mind Has Changed Richard A. Rhem Minister of Preaching and Theological Inquiry Christ Community Church Spring Lake, Michigan July 6, 1999 Transcript of the spoken lecture I begin with an acknowledgment of feeling some ambiguity about offering four lectures on how my mind has changed. A haunting, taunting voice in my mind asks, "Who cares?" "So what?" and "Why is it a matter of note that your mind has changed?" Good questions, those. Even as I begin, they remain with me and I feel the need to address them. Let me be very clear: I do not suspect the world is holding its breath either for my answers or for the tracing of my mind change. Why engage in this exercise, then? I suspect I am doing it first of all for myself. I have traversed a good distance on the theological spectrum from a very conservative evangelical orthodox position to a very liberal, open-ended, progressive posture. We all move in our theological understanding, our faith understanding, even if we never really stop to think about it, but my move has been more than the natural drift that comes with living, with experience, with age. My moves have been self-conscious, deliberate, intentional. They have come in the wake of lifelong, serious study of the faith, reflection on the faith and endeavor to proclaim and teach the faith in the midst of the community of faith engaged in the practice of the faith - a worshiping community intent on living out the implications of the faith in society. For me, study and reflection have always had the background of the Church, thus necessitating the translation of academic pursuit into concrete action, and that in intimate connection, for the end of my study has been the ongoing need to preach; the sermon has driven the study and reflection, ever and anew demanding expression - having something to say. Early in his ministry after the publication of his Epistle to the Romans had caused such a stir, Karl Barth was asked to speak to a ministers' meeting in his native Switzerland (Schulpforta, July, 1922) to discuss his theology. He was somewhat embarrassed to hear the words "my theology" spoken of so seriously not that he was not doing theology- “plain and honest theology.” But, he went on to discuss "his theology," claiming, © Grand Valley State University   �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page 2   "my theology" becomes, when I look at it closely, a single point, and that not, as one might demand as the least qualification of a true theology, a standpoint, but rather a mathematical point upon which one cannot stand - a viewpoint merely. (Barth, The Word of God and the Word of Man, p. 97f) Yet, one must stand somewhere, Barth acknowledged, and thus he went on, If then I have not only a viewpoint, but something also of a standpoint, it is simply the familiar standpoint of the man in the pulpit. Before him lies the Bible full of mystery: and before him are seated his more or less numerous hearers, also full of mystery - and what indeed is more so? “What now?” asks the minister. If I could succeed in bringing acutely to your minds the whole content of that "What now?" I should have won you not only to my standpoint... but also to my viewpoint, no matter what you might think of my theology, (p. 104) Barth raised the question, Would it not be for theology's own good if it attempted, as I have said, to be nothing more than this knowledge of the quest and questioning of the Christian preacher, full of need and promise? (p. 102) I cannot emphasize too strongly how I thrilled to be introduced to Karl Barth and to read these words, for they expressed for me everything I believed most strongly and that to which my life was committed. The moves of my theological pilgrimage have come, not through academic endeavor apart from the Church, but very concretely in my passion to have something significant to say in preaching - and that for the well-being of the congregation and for the best possible expression of the biblical faith. Of this purpose for my ministry of preaching, teaching and pastoral care, I have all along been aware. But, that the result should be the traversing of the theological spectrum from far right to far left is to me a very great surprise, for I began as a champion of orthodox Christian tradition and evangelical faith expression. As I said above, I do this exercise first of all for myself, to review the way I have come, the better to understand where I am and where I am going. So to quiet the questions, "Who cares?" "So what? etc., I simply say, "I care; it matters to me, " and I invite any who are interested in the evolution of my theological understanding and the emergence of my present faith perspective to listen in as I tell my story and then to interact with me as the story unfolds. © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page 3   Still by way of introduction, let me note the passive mood of the title of this series - "How My Mind Has Changed.” I state the series thus intentionally rather than How I Changed My Mind, because I want to point to a process of growing awareness, epiphany-type experience in which truth dawns upon one. To be sure, this does not happen in a vacuum; I have worked intentionally at seeking knowledge, at serious investigation, persistent pursuit of understanding through intensive reading and reflection. Nonetheless, there is a gift quality to new insight and deeper comprehension. Furthermore, I did not start out to arrive where I am. No one is more surprised than I am that I stand at the far left of the theological spectrum, judged beyond the pale of Reformed confessionalism. My mind has been changed in face of the knowledge available in the respective disciplines of human inquiry; biblical study and study of the development of dogma to be sure, but also the findings of the natural sciences, behavioral and social sciences, history and comparative religions. Before the veritable explosion of knowledge, my understanding of religion and, specifically the Christian faith, has changed. In a word, my mind has been changed. The journal of liberal Christianity, The Christian Century, on three occasions asked Karl Barth to write an article on how his mind had changed over the previous decade. He complied with their request, covering the decades 19281938,1938-1948, and 1948-1958. The journal has continued the practice, occasionally asking scholars to indicate how their mind had changed. It is from the series in The Century that I take the idea for these lectures. I have entitled this first lecture "The Threat and Promise of One's Mind Being Changed." That title signals what I have experienced in the movement of my understanding of Christian reality. The experience is threatening because one's personal faith, one's identity, and in my case, one's professional life is called into question. But with the ongoing movement over the years there has been great promise of intellectual freedom and deeper humanity. Let me begin with the threat - the fear of losing one's faith or salvation. This is especially critical for one in the Protestant, Reformed tradition where saving faith has been identified with believing certain things to be true. In the Lutheran confessional family one speaks of "right doctrine." In the definition of faith in the Heidelberg Catechism, Q & A 21, the Question is "What is true faith?” The Answer: “It is not only a certain knowledge by which I accept as true all that God has revealed to us in his Word, but also a wholehearted trust which the Holy Spirit creates in me through the gospel, that, not only to others, but to me also God has given the forgiveness of sins, everlasting righteousness and salvation, out of sheer grace solely for the sake of Christ's saving work.” © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page 4   One can see here two elements: a certain knowledge of biblical revelation and wholehearted trust. The second element is often pointed to when the warmly personal aspect of the Catechism is spoken of. But the first element points to the content of faith's knowledge and the assent to what is revealed in Scripture has had heavy emphasis. In his growing up, "package version of Christian Faith," Marcus Borg defines faith as he was taught in his Lutheran tradition: Faith meant strong and correct belief. It meant believing what God wanted us to believe, as disclosed in the Bible. Faith as strong belief meant that doubt was the opposite of faith. Faith as correct belief meant believing the right things. For me, that meant believing as we Lutherans believed. In a footnote, Borg notes that such an understanding of faith left a lot of people out. One wasn't sure of Presbyterians, Congregationalists, and Methodists - they were marginal. He can't remember speaking of Episcopalians but certainly Roman Catholics were out. I grew up in the Reformed tradition in its most conservative expression and the definition of the knowledge God revealed in the Scriptures was very definite and clear. The faith paradigm, I now know, derived from the 17th century, the period of Protestant scholasticism in which the fresh discovery of the Gospel of the Grace of God as it erupted in the 16th century was carefully systematized. More of that in a subsequent lecture. My point here is that, if one has been nurtured deeply in such a conception of saving faith, one has a whole system of belief to which one must assent, and to tinker with the respective articles of belief is to call the whole structure into question - and that can be very threatening because one risks losing everything, including, of course, one's salvation. By way of contrast to make this point sharper, one deeply formed in Roman Catholicism would find challenge to the institution more threatening than challenge to any particular article of faith, for there exists in the religious experience of such a person an implicit faith in the Church through which grace is mediated in the Sacraments. Catholic religious experience is more intuitive, less intellectual as a belief system. Thus, one might say that for one nurtured as I was, a challenge to the belief structure would be comparable to a challenge to the Church for a Catholic Christian. One doesn't leave the Church easily if one has been deeply formed in the Catholic tradition. As I reflect on this, I discover an interesting fact that, while it is a belief system that must be assented to intellectually, once that assent has been made and one is deeply formed in a particular belief system, one tends to shut down the intellectual pursuit of religious truth. One becomes emotionally engaged; correct © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page 5   belief is no longer an intellectual matter but one in which one's being, one's identity is involved. And so my very identity is at stake – who I am, how I perceive myself. To pursue this further would take us into the psychology of the person, an area in which I am not schooled to speak. But it is obvious, as one sees the reaction of persons whose faith structure is challenged, that there is much more going on than an intellectual discussion of alternative expressions of faith. Again, the greater seriousness with which one's religious commitment is lived out, the greater the threat to one’s personhood when a faith structure is called in question. I have experienced the fear of free fall and the pain that wrenches one when one’s faith system is called in question and, even more, as a pastor, I have witnessed it over and over again in my people. My religious faith and life are so centered in the core of my being that to threaten them is to threaten me. A mind change is threatening and can be costly to one whose professional life is in the Church and the field of religion. Here I speak, as well, from personal experience, both my own struggle and, even more, the struggle I see in colleagues in ministry. If there is one overriding reason why the Church is the most conservative of all social institutions and why it continues adherence to faith structures and social positions out of touch with modern knowledge and human experience, I would claim it is the threat felt by persons in leadership if they acknowledge that their mind has changed. Since these lectures are about how my mind has changed, I will speak first of my own experience over the past three decades. My four years in the Netherlands at the University of Leiden under the mentorship of Hendrikus Berkhof were simply invaluable. I had graduated from seminary with my orthodox conservative Reformed faith intact. I had sought in my education to buttress the faith of my childhood nurture. I believed it all. I believed it strongly. I believed it passionately and I was determined to proclaim it in its conservative evangelical expression. I was also defensive, although I did not recognize that. I regret that I did not question more, read more broadly, quest more openly. Finally, four years of pastoral experience here in Spring Lake forced on me for the first time questions and wonderings I could not put away. And a new curriculum, Covenant Life, produced by the Presbyterian and Reformed Churches opened new directions, which I pursued during my three years in New Jersey. For the first time in my life, I began to think, desiring to know the truth. My pilgrimage to Europe and post-graduate study was not a flight from the pastorate, not first of all to attain a degree; it was an existential quest to test the truth of the Christian faith as I had learned it. I am a late bloomer. I was 32 years old when I began my search and I had the time of my life. © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page 6   When this congregation invited me to return to be their pastor, I had gone through a thorough transformation. My personal life in shambles through the breakup of my marriage, I had come to a core conviction about the Christian faith and I knew I had one sermon at least to preach. I said, "Give me Jesus and the resurrection and the rest is negotiable." I provide this background sketch because it reveals how fortunate I have been in having the post-graduate experience in Europe after enough time in concrete ministry to have begun to sense the limitations of my understanding and my knowledge, and then to have the opportunity to come to a congregation where there was already an affectional and trusting relationship so that I could begin to bring the knowledge and insight I had gained into coherent expression. For the first two decades after my return, I literally preached and I taught out of that European reservoir of learning. I had a place to preach and teach that allowed my four years of reading, reflection and writing to come to expression, to be assimilated and to mature. And, while the responsibilities of an exploding parish were demanding, I never stopped reading and thinking, the congregation being my laboratory for the exploration of new knowledge and fresh insight. The relationship with the congregation was solid and healthy. The growing insight into the development of the Christian faith shared with the people was gradual. I was aware of movement in my understanding and I was aware that I was endeavoring to broaden and deepen the faith knowledge and experience of the congregation. I was conscious of being on a journey of growing understanding and I was intentional about bringing the people along. We were all clear that we were in life, together as a faith community seeking understanding. The ideal of those early years - an ideal never lost - was the union of intellectual integrity and evangelical passion. The next significant happening in my own development occurred in 1985 when I was invited to become one of the editors of a theological journal founded by the Reformed Church in America. The Editorial Board of ten met twice yearly for three days. I was already heavily engaged in denominational work, having at the time four responsibilities, one of which was the chairing of the Board of Theological Education that was responsible for the seminaries. But, the Consistory gave me their blessing and I accepted the invitation and profited greatly from the discussions in which we determined the themes for the respective issues. Even more, it now became my responsibility to write and publish. The journal, Perspectives, was founded by the Reformed Church for the express purpose of addressing the leadership of the RCA and beyond with the intention of stimulating discussion of the pressing issues of Church and society - a hope to initiate theological awareness and conversation in the Church. There was an inner core of the Editorial Board that was especially committed to dealing with © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page 7   what we felt were theological positions that needed to be examined if the Church was to be a factor in the broader cultural conversation that shapes the future. I was one of only two pastors on the Editorial Board and I soon learned that I would be the one to handle the topics that were most likely to meet with resistance from the conservative part of the Church. Why? Because my pastoral position was safe. This congregation by that time had had fifteen years of theological probing in sermon and teaching. This congregation had given me the freedom to study, to think, to bring to expression new ideas and fresh statement of the faith. The scholars who made up the rest of the board from RCA colleges and seminaries had to take into account their position in an institution accountable to the whole Church and therefore, there were some topics better left untouched. From the safety of my position in this congregation, I had a freedom they did not have. I had occasion to experience first hand why the academic contingent of the board was cautious. In 1987,I was invited to become the Professor of Preaching at Western Theological Seminary. I declined a full-time position, not being willing to give up my pastorate here, but accepted the position halftime. About that same time I was assigned responsibility by the Editorial Board, in the midst of a full board discussion, to write a piece on the extent of God's grace. The article, entitled 'The Habit of God's Heart," appeared in the September 1988 issue, just as I was about to begin the second year of teaching. I wrote the article as I have always preached and taught here at Christ Community. I was cautious in my claim, but it was, nonetheless, evident that I was sensing a broader sweep of God's saving grace than was the rule in the RCA and the Reformed Confessional documents. And further, it was clear I hoped that to be the case. Having called Hell into question, all hell broke loose in the Church. I could see on the ashen face of the seminary president that there was trouble afoot. At a faculty meeting, one of the professors who was on the Editorial Board and who had read the manuscript before the issue went to print asked, “Why did you feel you had to raise this issue?” The rest of the faculty, with whom I had good relations and from whom I received respect, were strangely silent. The Professor of Systematic Theology said not a word on this burning theological issue. The one who raised the earlier question had been teaching at the seminary for over two decades and was known to hold essentially the same position I espoused in the article. What was going on? Obviously, fear reigned: fear for professional position, fear for institutional support. I saw it all very clearly. I said to the President, "I will resign; I have no need to bring the school into a battle." An Executive Committee meeting was called in October and I was asked to appear. Surveying the room, I sensed the group was pretty evenly divided between those who would have supported me and those © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page 8   who would have demanded retraction or resignation. I offered to complete the second year and leave. The following fall I would have been installed in the newly endowed Chair of Preaching which was the fruition of an idea I initiated while serving on the Board of Theological Education. But, instead, I simply came home here - again giving my full time and energy to this congregation. I relate this experience because through it I learned first hand how threatening it is in the Church and its institutions to challenge the accepted paradigm of faith and traditional practice. Once again, I am one of the fortunate ones. I have a marvelous faith community that has always been totally supportive and has extended to me the freedom to think, to probe, to challenge and to attempt the translation of the tradition into new expression. I did not seek out the seminary position and I did not suffer loss when I left it. But, I have been in a rather rare position with which not many are blessed. I think the seminary administration and faculty lost an opportunity to affirm the critical importance of academic freedom. But, I was not the president, I was not a faculty member well settled in with no place to go. I think they all might have better stood together, not in support of me personally, but in support of the freedom necessary to wrestle with the biblical and confessional tradition. But, there is a cost involved; they chose not to risk. My experience convinced me that an academic institution with close ties to the Church, which looks to the Church for its financial support, will be very slow to challenge the tradition and to be creative and innovative in the articulation of the faith. The deck is stacked against change in society's institutional structures. Not change, but continuity is the goal. In sum, the Church's academic centers are severely proscribed in the degree to which they can engage in the kind of theological reflection that potentially issues in a paradigm shift. One comes not to expect theological renewal from the Church's academies. If this is the case with the academic institutions, it is surely even more the case with the Church's bureaucratic structure. Management with a pinch of inspiration and some resourcing is all one can expect from denominational centers. Keeping the machinery in good order and the structures in place is a difficult task in a denominational institution with a broad spectrum of theological understanding. I need not belabor the obvious: theological renewal will not emerge from denominational headquarters. Those who carry out the task of denominational leadership are vulnerable to criticism from all sides and can lead only from the middle unless they are willing to risk their professional position. © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page 9   Let me underscore a statement made earlier - the deck is stacked against change in society's institutional structures. I became so deeply impressed with this reality. I will go into the specific changes that I underwent in subsequent lectures but, when I was called to account for positions I espoused, for example, on the extent of God's grace, I was criticized for not bringing my doubt about the traditional salvation paradigm first to the Classis, and, to be sure, this is the way the order of the Church conceived of the proper process for dealing with a change in one's biblical/theological understanding. Such a procedure would have eventuated in no public statement of my belief and I would have been given the option of being re-convinced of the tradition or being silent about my change of understanding, or being adjudged - as I was - as beyond the pale of the Reformed confession. It would have been a fruitless exercise and I knew it. I assumed writing as I was in a theological journal, founded for the purpose of stimulating theological discussion, was a new and better way of effecting change in the Church. But, the old system for all practical purposes guarantees there will be no significant change in the confessional stance of the institution. There are those both in the pastorate and in the academic and bureaucratic structures of the Church who were in essential agreement with me at critical points but, by their own admission, they dared not stand up and declare publicly that agreement. In the case of the seminary, in particular, but it holds true to some extent for the colleges as well, the strongest financial support often comes from the more conservative congregations and the institutions are economic prisoners of the most conservative elements in the Church. I suspect this has always been the case, but my experience vividly demonstrated to me that the very leaders whose responsibility it is to move the Church along with fresh insight and ongoing translation of the faith, as the human story unfolds and knowledge from the full spectrum of the respective disciplines of learning explodes, are not free to do so. To do so puts one's career in jeopardy and the institution at risk. This is the way traditions perpetuate themselves, preserve their originating vision, and insulate themselves from the threat of change. Finally, however, no person or institution can be insulated from change. In former ages and earlier times some measure of isolation was possible, but in a world marked by globalization and the information society, it is possible no longer. We are awash with knowledge of every conceivable subject under the sun and the Christian tradition must finally persuade of its truth and meaning in the market place of ideas and alternative religious visions. In a word, in the dizzying pace of historical development, the Church must change or die. © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page10   The problem of deeply grounded, well-established institutional religion is precisely its clarity and completeness. It is a life map that gives a person, a community, an orientation in the world. It tells one who one is and how one should live. It creates a tribe, a community, perhaps a national identity. Life's questions are answered, confusions ordered and mysteries domesticated - not totally, but sufficiently to make life bearable, having some sense, meaning and purpose. But, the human experience in the cosmic drama is not static, but dynamic - ever changing, evolving, creating new realities to be negotiated and assimilated. Unless the conception of reality, the forms and the structures of the institution, are allowed to change and evolve with human knowledge and experience, the life map, the structural experience of the tradition will be more and more removed from real life, religion will be compartmentalized, no longer giving guidance and insight to live within the emerging human situation, rather becoming more and more irrelevant, an add-on to life rather than its generating center. The more I reflected on what I encountered in the hostile and fearful response to the essay I wrote on the extent of God's grace, the more I recognized how rigidly and uncritically the biblical/theological paradigm of my heritage was held. I came to an awareness of the parochial narrowness of my own tradition. As I think back on my own development, I realize my European study had opened up to me a whole new vista on Reformed theology simply by experiencing Church and society in the Netherlands from whence my forbears had come. There the Reformed faith had moved along with cultural development, whereas my experience and knowledge of my faith expression had been mediated through an immigrant mentality and piety- and that makes a world of difference. Dutch Reformed theology encountered the Enlightenment and was in conversation with the whole phenomenon of modernity, having to articulate the biblical faith in face of a wholly new cultural epoch. The immigrant community in this country, on the other hand, never really engaged the challenge of the modern period. In 1983, I was given a sabbatical which began in the fall, as I spent Monday and Tuesday in Ann Arbor at the University of Michigan where the Catholic theologian, Hans Küng, was giving public lectures on Monday evening and conducting a cross-discipline seminar for a three-hour period on Tuesday afternoon. The seminar was by invitation only and I was most fortunate to be invited, along with professors and students from the College of Arts and Sciences, the Law School, and the Medical School. Küng had just been disciplined for his bold theological probing by the Vatican. The courses he taught at the University of Tubingen in Germany were no longer accredited for those preparing for the priesthood. He had also just, along with David Tracy of the University of Chicago, gathered an international Ecumenical Symposium at Tubingen in 1983 to discuss "A New Paradigm of Theology." Papers delivered at the symposium are published in the volume Paradigm © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page11   Change in Theology. At the symposium, Küng charted the epochal shifts in theology to test his scheme of periodization. Beginning with the primitive Christian apocalyptic paradigm, the historical progression moves through the ancient church Hellenistic, the medieval Roman Catholic, the Reformation Protestant with its two consequent paradigms of counter-reformation-Roman Catholic and Protestant Orthodox paradigms - the modern Enlightenment paradigm, and on to the present contemporary ecumenical paradigm. Küng came on the idea of paradigm shifts in Thomas S. Kuhn's The Structure of Scientific Revolutions, in which Kuhn portrayed scientific development as occurring, not as had been commonly assumed, in smooth cumulative progress, but rather in leaps triggered by paradigm shifts, the displacement of one model of understanding by another. Küng applied Kuhn's discovery to theological development and found points of significant shift there as well. Paradigm as Kuhn defined it and as Küng utilizes it means “an entire constellation of beliefs, values, techniques, and so one shared by the members of a given community.” Küng’s periodization marks off those points in the movement of history where a major shift in understanding took place, a shift from one constellation of beliefs to another - a change in the explanation model through which Christian faith was interpreted. The points of shift can be debated and the flow of history cannot be rigidly sectioned off. Nevertheless, the periodization Küng has suggested has been widely received. Insight into major paradigmatic shifts in the history of Christian dogmatic development was critically important for me. My major area of study at Leiden had been the History of Dogma, but the charting of the points of significant shift was very helpful to me in surveying the historical development. Having encountered the strong resistance to my probings of the traditional theological paradigm of my faith family, I began to realize that we had never faced the challenge of the modern world. In 1991, I published another piece in Perspectives entitled "Sleeping Through a Revolution,'' in which I set forth my growing awareness of the theological impasse of Reformed theology of Dutch origin in America. I wrote: Reformed theology in America, the roots of which lie in the Netherlands, has managed to sleep through the revolution of the modern world and survive. Through strong ethnic identity, internal growth, and a militant mind that maintained an adversarial attitude over against modern culture, a Reformed community of Dutch origin still exists. But the defensive posture that has largely characterized it has prevented it from translating the richness of its sixteenth-century legacy of Reformation theology into a proclamation of the gospel to engage modern thought. I stated my conclusion in straightforward fashion, contending: © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page12   Theologically we are stuck, and the best and the brightest know it. Reformed orthodoxy has slept through the revolution of human understanding and knowledge created by the Enlightenment, never to this day having come to terms with the autonomy of the human person, the throwing off of all forms of authoritarianism, and the rise of historical thinking. These cultural assumptions are now being challenged. Many observers believe we are living at an epochal hinge point in history, experiencing the emergence of the post-modern age. But we will not be able to move directly from a seventeenth-century paradigm to the postmodern world without going through the baptism of the Enlightenment. While its assumptions are losing their self-evident status, what will not be lost is the value of critical rationality, and what will not be tolerated is any return to authoritarian claims, be they of church, of tradition, or of Bible. In theology old paradigms keep their adherents even when theological development has left them behind. But they can do so only by some form of authoritarian claim. In the case of Reformed orthodoxy the authoritarian claim of the Bible has held theological movement hostage, hindering meaningful dialogue with the sciences and philosophy. We are theologically stuck, and we will not become unstuck until we learn to value Scripture as authority, but break loose from its authoritarian use. Understandably, my contention was not received kindly. It was a serious charge and aroused a good deal of defensiveness and denial. But, I had supported my claim with a survey of developments on the broader cultural scene and specifically the philosophical/theological conversations that had marked continental theology. Recognizing the contemporary critique of Enlightenment thought, I pointed to developments in post-Modernism that held out possibilities for a fresh consideration of the 17th century paradigm that was still the ruling faith understanding. I concluded the essay pointing to the need to develop a new understanding of scripture, which I understood as the problem, the cause of the ideological impasse that marked my theological tradition. Of Reformed theology, I wrote: ... Its doctrine of Scripture has remained immune from the acids of criticism, and an authoritarian use of Scripture continues, making it impossible either to engage the cultural assumptions that remain as a legacy of the Enlightenment, or to capture the attention of an obviously spiritually destitute and groping present generation where the yearning for transcendence is pervasive. Perhaps the insights and breakthroughs in science and the spiritual bankruptcy of the West have created the moment that will compel us to move beyond both the theological impasse traced above and an authoritarian use of Scripture. In his biography of Karl Barth, Eberhard © Grand Valley State University �Threat & Promise of One’s Mind Being Changed Richard A. Rhem Page13   Busch records a conversation of Barth in which he referred to being dubbed orthodox. That was fine with Barth, if it pointed to a willingness “to learn from the Fathers.” But he rejected any restriction to the doctrinal position of any teacher school or confession… “Confessions” exist for us to go through them (not once but continually), not for us to return to them, take up our abode in them, and conduct our further thinking from their standpoint and in bondage to them. (Karl Barth. P. 375) That is the freedom we must discover in order to enter the contemporary discussion, bringing the richness of Reformed theology into engagement with a post-modern world. Having thrown out the challenge, I moved next to an essay on Scripture, "The Book That Binds Us" (December, 1992). It was here that I had long felt the problem of theological impasse was located. It was in a new understanding of the nature and function of scripture in the life of the Church that I discovered the freedom to think, to deal with the questions and issues that arise in the ongoing human story. And that freedom is the promise of the new insights that marked my mind change. I have lived through the sense of threat when faith formulations are challenged by new knowledge and ongoing human experience, but I have lived through it, emerging on the other side of the struggle with a larger vision, realizing that all along my God was too small. I have come to know a freedom and a joy in the human experience I had not earlier known. And I have found that the Mystery that is God, the cosmic reality that has been discovered through the sciences, and the wonder of being human can only fill one with awe. To live with awareness, wonder and gratitude is the deepest reverence, the highest devotion. This is what marks the religious quest in the emerging cosmic reality. References: Karl Barth. The Word of God and the Word of Man. Peter Smith Pub. Inc., 1958. Eberhard Busch. Karl Barth: His life from letters and autobiographical texts. SCM Press; First Edition edition, 2011. Hans Küng & David Tracy, editors. Paradigm Change in Theology. T. & T. Clark Publishers, 2000. Richard A. Rhem, “The Book That Binds Us,” Perspectives, December 1992. Richard A. Rhem, “The Habit of God’s Heart,” Perspectives, September 1988. Richard A. Rhem, “Sleeping Through a Revolution,” Perspectives, April 1991. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/5d56bd8c292ec69651004b3e974183b7.mp3 372babea626dbde5de4964bdc5431cc0 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Series Summer Lecture Series: How My Mind Has Changed Location The location of the interview Christ Community Church, Spring Lake, MI References Karl Barth. The Word of God and the Word of Man, 1958, Eberhard Busch. Karl Barth: His Life from Letters and Autobiographical Texts, 2011, Hans Küng, David Tracy, Eds., Paradigm Change in Theology, 1983, 2000, Friedrich Schleiermacher. On Religion: Speeches to its Cultured Despisers, 1797 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RA-3-19990706 Date A point or period of time associated with an event in the lifecycle of the resource 1999-07-06 Type The nature or genre of the resource Text Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Title A name given to the resource The Threat and Promise of One's Mind Being Changed Publisher An entity responsible for making the resource available Grand Valley State University Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource eng Description An account of the resource Talk created, delivered, or published by Richard A. Rhem (Dick) on July 6, 1999 entitled "The Threat and Promise of One’s Mind Being Changed", as part of the series "Summer Lecture Series: How My Mind Has Changed", at Christ Community Church, Spring Lake, MI. Tags: Dogma, Reimagining the Faith, Inclusive Grace. Scripture references: Karl Barth. The Word of God and the Word of Man, 1958, Eberhard Busch. Karl Barth: His Life from Letters and Autobiographical Texts, 2011, Hans Küng, David Tracy, Eds., Paradigm Change in Theology, 1983, 2000, Friedrich Schleiermacher. On Religion: Speeches to its Cultured Despisers, 1797. Dogma Inclusive Grace Reimagining the Faith https://digitalcollections.library.gvsu.edu/files/original/a7c503237a64b9af6921e548d3afc0b2.pdf 45e95dd2e89b03109196977835877092 PDF Text Text The Threatened Present in the Presence of the Future From the series: The Presence of the Future Text: Matthew 2:3; 2:18 Richard A. Rhem Christ Community Church Spring Lake, Michigan December 13, 1998 Transcription of the spoken sermon I left off last week with the question, "Where is the future going? What will become of us? Where will the process lead next?" And I admitted that we simply do not know. We do not know about the things of the beginning and that’s why the Hebrews long ago wrote stories, stories of a Garden of Eden, of a tree and a couple and a snake. Neither do we know things of the future and therefore, people have created stories about the end, visions and dreams of what might be. Visions and dreams that reflected their deep yearning and their longing. But, we noted last week that those stories of the end, the visions painted by the biblical writers, the expectation and anticipation of the Apostles simply were not realized in the way that they thought they would be, and for 2000 years now we have perpetuated those stories, even though they don’t really mesh with our understanding of reality and its cosmic form or its historic manifestation. And so, we noted that it is time for a new paradigm, for a new model of the end. We no longer really, literally, actually wait for the coming of our Lord in the sense of that Second Coming as it is expressed in the scriptures. But, the good news is that Jesus has come again and again and again and again, for he said, "I will come to you, I will not leave you alone, orphaned." And so, we noted that the key to a biblical understanding of history can better be understood under the word Immanuel, the name God With Us, God with us in the midst of the process, the Creator-Spirit from the beginning in that cosmic development of 15 billion years, emerging finally into history with the development of human consciousness and awareness, the development of human cultures. The story of human history of which we are at the vortex, moving into the future, continuing to write the story. And so, we need a new vision, a new dream, a new paradigm, a new model for that understanding of the cosmos from which we have emerged and the history in which process we find ourselves, so that we might have a life map and some orientation in order to find meaning and purpose in our present day, given the understanding we have of the human, of the world. We need a new paradigm in order that our faith vision may connect with our actual experience. © Grand Valley State University   �The Threatened Present Richard A. Rhem Page 2   To the question, "Where is it going?" as in the Advent season we think about the future, we really don’t know. I like the image of Martin Luther who gave expression to it this way. He said, if you can picture the infants baptized this morning, the secure and warm floating in the embryonic soup of the mother’s womb until the moment of birthing arrives, the pain that shoves that little embryo down the birth canal and out into a world, kicking and screaming, what infant in the womb could conceive of the drastic transformation of its world in a moment’s time, coming out into the harsh light and the chill of the real world into which it is being born? I saw a photograph someone showed me this week, taken by the Hubbell space telescope of the Eagle Nebula, which was caught exploding. I don’t know all the details, and I would be better off not even to attempt to describe what I saw in the photograph. It was like a cloud or an exploding star, I don’t know, but there were a couple of little fingers that went up at the top of this mass of whatever was happening and the person who showed me the photograph said those two little fingers each are larger than our whole galaxy. You can’t conceive of it, can you? Space and time beyond our imagination and in such a world so amazing, so full of wonder, where the future is already present in incubation, where the future is already present in the Spirit, where the present is pregnant with the future - in such a situation, we have to come to understand Advent anew as it calls us to our task to be engaged in the human endeavor. We need a new story that will energize us and motivate us to take responsibility for this history which is unfolding with us and through us, for, and I almost don’t dare say this, lest I be struck with lightning, being raised a sturdy Calvinist as I was, but, even though I almost don’t dare say it, I must say it - the future is in our hands. The future is in human hands, not apart from the Creator Spirit, but certainly in our hands now to move from that jungle survival instinct situation into which we have emerged, still having at the ready all of those survival skills that cling to us, threatened creatures that we are. It is our responsibility to move this cosmic drama, this unfolding history, this human story now, God’s story - to move it into a future, into a new day, into a brighter tomorrow. That’s the Advent task. And it’s a heavy responsibility, and of course, we’re not equal to it, we’re not up to it, and we will foul it terribly. Such is the nature of human history. Such has been the course, and will continue to be the course, because the present is not only pregnant with the future, full of promise, it is full of peril, as well, and it is our responsibility to address that reality. Let me give you a historical illustration from Matthew’s Gospel. The birth of Jesus is being recounted. The story of the Magi from the east, the astrologers who saw the star that signalled the birth of royalty, they followed the star until it came to Jerusalem and, naturally, they went to the royal court to learn of the birth. But, the birth was not in the royal court with King Herod the Great on the throne, and © Grand Valley State University �The Threatened Present Richard A. Rhem Page 3   when he heard of a star to announce a birth of one born to be king, he was terribly threatened. He was alarmed and afraid, and all Jerusalem with him, and he inquired of the scriptures where this event might be, and the scholars said to him, in Bethlehem. He sent the Magi there to seek out the child, requesting that they return to give him information, that he, too, might worship. But they, being warned, returned another way and when he recognized that he had been tricked, he was in a furious rage and decreed that all male children two years and under be slaughtered. That would fix any threat to the throne. And in the calendar of the Church, we call the event the Slaughter of the Innocents. One could write a story of human history under that title, the Slaughter of the Innocents. Matthew, in telling the story, reaches back to Jeremiah, chapter 31, verse 15, where Jeremiah holds up the image of Rachel weeping for her children, refusing to be comforted because they are not. Rachel was the wife of Jacob in the Genesis story, his favorite wife who birthed him Joseph, his favorite son, who was given a coat with sleeves, whose brothers were jealous of him, who sold him off into Egyptian slavery, bringing back the special coat drenched in animal blood in order to convince their father that a wild beast had done him in. Jacob wept for his son, and we read that he refused to be comforted, because his son was not. On his way back from his uncle Laban, where he had gotten his wives and a family, Jacob came to Ramah in Galilee, where his beloved Rachel died giving birth to Benjamin, and Rachel’s tomb is in Ramah, and centuries later the poet-prophet Jeremiah saw the devastation of Jerusalem, the torn down walls, the charred temple, the rape of the city, and he lamented over the terrible horror that had befallen Jerusalem and the people of God there, even though he had clearly foreseen it, and Jeremiah reached back to Rachel, because Rachel’s tomb was on the way that the exiles had to take from Jerusalem to Babylon in captivity. Jeremiah said, as the exiles were making their way into captivity, passing Rachel’s tomb, that Rachel was weeping in the tomb and would not be comforted because her children were not. And, when Jesus was born and King Herod decreed that the innocents be slaughtered, Matthew reaches back to weeping Rachel, weeping because her children are not, refusing to be comforted. Those images are the stories of human history. If nature is red in tooth and claw, then the human story is a veritable river of blood and violence. It is a story of brutality and unthinkable cruelty. That is the story, the history for which we are responsible. Such a history and such a story certainly makes it obvious why those who were dreamers and visionaries, who saw all of the hell on earth, longed for another world, for another day, for another reality - the prophetic vision of the lion and the lamb lying down together, therefore, the reconciliation of nature, where they would not hurt or destroy in all God’s holy mountain, therefore Peace, Shalom coming to earth. Were they not responding to the terrible violence and the hurt © Grand Valley State University �The Threatened Present Richard A. Rhem Page 4   and the pain, the Rachels weeping for their children because they were not? Certainly we can understand that eschatological hope, that yearning for something else, just as in the beginning they created stories about human responsibility because certainly the hell on earth could not be the consequences of a good God creating a good earth, therefore, stories of human rebellion. So, in the end are not those stories the human response to the harsh reality of human history, dreaming of another place and another time wherein dwells righteousness and justice marked by compassion and peace? We can understand how the stories arise. But, if it denigrates our present unfolding historical reality and our engagement with it, then we need a new model and a new paradigm, because the Herods of this world are all too plentiful yet in our day. Herod was half-Jew and half Edomite, the descendant of Esau. Herod had within himself Jacob and Esau, the conflict of brothers. It ran in his veins. He made himself useful to Rome and in 47 B.C.E. was appointed governor and then in 40, king, and he’s called Herod the Great. He was great. He at one time melted down his own gold to buy corn for the starving masses in a famine. On another time, in difficult times, he remitted the taxes in order that the people might have some relief. That disruptive, disorderly people was brought to law and order, and peace reigned for that long reign of Herod the Great. He was a great builder. People came from the ancient world to see Jerusalem and the marvels of its architecture, the glory of its buildings. Herod the Great. And he was a suspicious man. I suppose we’d call him a paranoiac today. He had his wife murdered, and her mother, Alexandra. He had his eldest son murdered, and two other sons. When he came to power, he had the Sanhedrin, the Jewish Supreme Court, slaughtered. At another time he had slaughtered 300 court officials. He had a long reign, you see. And when he was about to die, he retired to Jericho, having had the leading citizens of Jerusalem arrested on trumped up charges and imprisoned with the order that at the moment of his death they would be put to death, because Herod said no one will mourn Herod’s death, but at Herod’s death, nonetheless, tears will flow. Caesar Augustus, Emperor of Rome, said it is better to be Herod’s pig than Herod’s son. So, he was Herod the Great, at times moved with compassion, able to administer, create order and peace. And he was a murderer, taken over by brutality and violence and unspeakable horror, causing Rachel to weep in her tomb because her children are not. That’s the human story, and again, one can understand in the midst of the furnace, as was true of those early Christians at the end of the first century when the fires of persecution were burning, that they looked heavenward and said, "Maranatha. Our Lord come." Who wouldn’t want to escape the fiery furnace? © Grand Valley State University �The Threatened Present Richard A. Rhem Page 5   Who wouldn’t want release and relief from the anguish of this human experience? But, it is not so and it will not be so. It is for us to take responsibility and to change our world by the grace of God and the Spirit that is at work within us, the Spirit of the Jesus who comes again and again and again to those who are of open heart and open mind. It is for us to bring in a new day in our world, not to yield to cynicism or to bitterness, never to give up, but to work with hope unconquerable for a better world. On the 10th of December in 1948, the United Nations General Assembly adopted the Universal Declaration of Human Rights. It is a fine document, speaking to the rights of every human being, social, political, economic, the kind of rights, the kind of regard that one, simply being human, should be accorded. It was celebrated this past week. It has only made a small dent in the realities and the brutalities of our history, and yet, it has made a mark, for this same week Jack Straw, the British Home Secretary, determined that General Pinochet could be extradited to Spain to be tried for human atrocities. And those who study these things are celebrating the fact that there is at least this one token sign that no dictator or totalitarian, evil leader of any nation can with impunity slaughter and kill. Herod is still alive and well on planet Earth, and we could point to several places on the globe where it is happening, even now. But, at least Pinochet, who was the military leader who led the coup that led to the assassination of the Socialist, duly elected Aliende some years ago in Chile - you remember the story? We were complicit in that action. We supported the coup that upended Aliende whose politics was threatening to the U.S. of A. This place of human rights and freedom and liberty has a very colored, checkered past in regard to universal human rights. We have been self-serving and self-protective, like every other people. We have had a strain of Herod in us, now and again, as I think Roosevelt said, who was instrumental in the Universal Declaration of Human Rights, about some Latin dictator that we were supporting. "He’s a son of a bitch, but he’s our son of a bitch." In Advent 1998, if we want to keep Advent, if we want to be faithful followers of Jesus, it is that kind of pragmatism, that kind of politics of expediency, the kind of toying that’s going on in the Congress of the United States, even now, it is that against which we must speak as the followers of Jesus. As the angels said to the disciples when Jesus was ascending in clouds of glory, "Why stand you gazing up?" Get on with the work, because the responsibility is yours and mine, and we might be utterly frustrated if we try to change the whole world, but at least let us be certain that in this community of faith every human being is accorded dignity, that no one is excluded, no one is slighted, no one is denigrated, no matter who they are, no matter what their history, and that when it comes to the broader © Grand Valley State University �The Threatened Present Richard A. Rhem Page 6   community, let us be with clear voice taking the stand for all of the things for which the prophet longed and the church in its cry, "Maranatha," has yearned for. Jesus is not going to come back and do it for us. Jesus waits for us to follow him into the fray. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/94a321f88a80b11c6b7fef07d72756c6.mp3 f8bebd78284195863149a380e600e899 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent III Series The Presence of the Future Scripture Text Matthew 2:3, 2:18 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19981213 Date A point or period of time associated with an event in the lifecycle of the resource 1998-12-13 Title A name given to the resource The Threatened Present in the Presence of the Future Creator An entity primarily responsible for making the resource Richard A. Rhem Publisher An entity responsible for making the resource available Grand Valley State University Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Text Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 13, 1998 entitled "The Threatened Present in the Presence of the Future", as part of the series "The Presence of the Future", on the occasion of Advent III, at Christ Community Church, Spring Lake, MI. Scripture references: Matthew 2:3, 2:18. Advent Incarnation Inclusive Grace https://digitalcollections.library.gvsu.edu/files/original/492259dda90bc850a03497e7792d8163.jpg 95d42724cb43ea7d1a558b176cd11698 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Decorated Publishers' Bindings Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Description An account of the resource From the early 1870s to roughly 1930, many publishers issued their commercial book covers with a remarkable variety of graphic designs and illustrations. This sixty-year period saw many artists and designers contributing to this art form. While some can be identified from their style or initials, others remain unknown. Source A related resource from which the described resource is derived Seidman Rare Books Collection Michigan Novels Collection Regional Historical Collection Lincoln and the Civil War Collection Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Date A point or period of time associated with an event in the lifecycle of the resource 2017-08-30 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a>, <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource Image Identifier An unambiguous reference to the resource within a given context DC-01 Still Image 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. Source Seidman Rare Books. PR4716 .T6 1898 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-01_Bindings0080 Title A name given to the resource The Town Traveller Creator An entity primarily responsible for making the resource Edwards, George Wharton (Designer) Description An account of the resource Binding of The Town Traveller, by George Gissing, published by Frederick Stokes Company, c.1898. Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Date A point or period of time associated with an event in the lifecycle of the resource 1898 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/b9bc5afd621b0c79fc2c609b05bfea28.pdf 91134d9a9b206554975c414eda3ba4d3 PDF Text Text The Trinity: the Heart Has Reasons Trinity Sunday John 1:1-5, 18; 14:1-20; I John 4:7-8, 12 & 16 Richard A. Rhem Lakeshore Interfaith Center, Mother’s Trust Ganges, Michigan June 3, 2012 Prepared text of the sermon Trinity Sunday, 2012. Over so many years we as a worshipping community – Christ Community in Spring Lake – traversed the Christian liturgical calendar. It became more and more meaningful to me – more significant than the secular calendar January to December. Over and over again, the same feasts and festivals, but always evolving with deeper insight and evolving nuance. And every cycle ends where we are today – Trinity Sunday – the Sunday following Pentecost – reflecting, it seems to me, ancient insight and wisdom, for the story of Jesus is, for the Christian church, the story through which we learn of God, the Sacred Mystery, the source, ground and goal of the whole cosmic drama of which we know more and more, yet whose mystery and infinity only deepen with each new breakthrough in understanding. I selected this Sunday to be here because that would ensure that I would focus once again on the deepest mystery, the most meaningful questions of our human existence. I am one of those strange creatures that continues to wonder about the God Question, the classic philosophical question, Why is there something rather than nothing?– questions about our whence and our whither and the meaning of human existence in the meantime. And, while I do it deliberately and consciously, I suspect to be human is now and again to wonder about the ultimate issues of our human situation. When I had decided to take up the God Question one more time, I came on an online announcement of a class that promised to give a “faith lift” by exploring “the difficult idea of God in light-hearted and easy to grasp ways.” Well, I didn’t sign up! While light hearted is fine, I’m not sure we can talk about God in “easy to grasp ways.” I do hope, however, that as our human story unfolds we can catch a glimpse here and there, now and again, of the Sacred Mystery that embraces us. So we begin. © Grand Valley State University   �The Trinity: the Heart Has Reasons Richard A. Rhem Page 2   But before I deal with the meaning of the Trinity in the Christian tradition I want to reflect with you on the danger of dogma. Dogma is such a familiar term in religious parlance that I can probably take for granted that everyone knows the meaning of the term. Yet precisely such familiarity sometimes misses a term’s nuance and depth. I went to the dictionary. Dogma comes from the Greek – “that which one thinks true, an opinion, decree, from dokein, to think, seem.” Meanings listed: 1. a doctrine; tenet; belief (also collectively); 2. a positive, arrogant assertion of opinion; dogmatic utterance; 3. in theology, a doctrine or body of doctrines formally and authoritatively affirmed. Under “dogmatic”– “asserted a priori or without proof; asserting opinion in a positive or arrogant manner.” Checking the synonyms sheds light on the danger of dogma: “imperious, dictatorial, authoritative, arrogant, magisterial, self-opinionated, positive.” One would hardly feel good having such descriptive terms applied to oneself and I suspect the bad name religion has acquired over centuries and generations is because religions of various traditions and expressions have been seen and experienced to be marked by dogma, experienced as dogmatic, imperious, dictatorial, arrogant and self-opinionated. If dogma is used to describe a religious tradition’s teaching, the word is legitimate – all religious traditions and groups have teachings, tenets, beliefs. But is it not interesting how teaching, belief, opinion slide into dogmatism, into arrogance of opinion without possibility of verification. One meaning of dogma not often understood or admitted is “opinion.” The dictionary defines dogmatic as “asserted a priori” and that points out there is no proof to be offered; in a word, being dogmatic is to assert an opinion unfounded in any verification. There is nothing startlingly new here; however, I have become especially aware of late of the lack of awareness of the nature of religious belief. For example, a current discussion – a noted leader in the fundamentalist wing of Christianity was asked if he thought Romney could win over the conservative evangelical voters. His response was that he thought Romney would run into trouble because his Mormon faith was wrong on the deity of Jesus Christ and therefore wrong on the Trinity. Without the deity of Jesus there is no second member of the Godhead and Trinitarian dogma has been the centerpiece of the Christian tradition. Since I was dealing with the Trinity today, my ears perked up and I smiled to myself. This is precisely my point. The evangelical Christian is certain Christianity is the true religion and Christianity rests on the Triune God. There was not a hint of a recognition that the Trinity is a dogma – a belief authoritatively declared as true with no proof possible – it is an opinion, an a priori assertion. © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page 3   Obviously I bring this up simply as an illustration of what happens everywhere all the time, by almost everyone. This is the case at least until I begin to see that the Christian creed and my particular tribe within the Christian Church has confessional statements that are not grounded in rational proof and capable of verification, but are beliefs, opinions, authoritatively affirmed. I have had my encounter with the dogmatic claims of the Christian Church. I was reminded of that recently in a conversation with a family member. Chase Bank and Jamie Dimon were in the news and I suggested the fiasco at Chase might help put in place some banking regulations like the Volcker Rule. Not agreeing with me, my loved one reminded me that at one time I left the institutional church chafing under its “regulations.” But I corrected him: it was not my choice to leave; I was put out because where my faith vision was growing I was calling in question rather central beliefs of the church’s dogmatic structure. Every institution needs structure and creeds and confessions have their place. The problem arises when they are viewed as sacred dogmatic structures that disallow fresh insight and growing knowledge. I was reminded of a Sunday morning, I think in 1995 or 1996. I preached at Fountain Street Church and did a follow-up discussion in their chapel. It was jammed, standing room only. In response to a question I remember as if it were yesterday, I said for most of my life and my ministry I had been ignorant and arrogant and the marriage of ignorance and arrogance is dangerous and destructive. Fountain Street Church had a great number of refugees from conservative Grand Rapids churches and with the expression of ignorance wedded to arrogance there was an audible umm across the chapel. The danger of dogma – not that it is not legitimate for a community, a confessional group, a religious tradition to have confessional statements, creeds that reflect what the group believes. The problem comes when such dogma becomes a straitjacket, cutting off ongoing thinking, research and new knowledge available from the respective disciplines of inquiry as well as further meditation on the religious claims of a group, local or global. Perhaps I’m belaboring this point but in today’s cultural and social environment there is such a need of epistemological humility. Epistemology is the theory of how we know what we claim to know. And in the dogmatism that marks so much religious conversation (or is it confrontation), there is so much absolutism on issues that have no proof or disproof by means of reason, of critical thinking. I mentioned above that I was asked to leave the Reformed Church unless I denied my emerging vision of Christian faith, but in the news recently was the story of a congregation that left the Reformed Church of America and left their two million plus dollar building because the RCA was becoming lax and liberal on the matter © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page 4   of homosexuality – being too open to gay/lesbian persons – contrary to the “Word of God.” Again, I point to a specific instance, not to discuss or debate it, but, as in the case of Romney and the deity of Christ, to illustrate how society, religious and other groups can be divided and set over against each other by dogmatic claims that are without warrant of critical, rational thought. And perhaps that is precisely where the problem lies: The Delusion of Dogma Put simply, the delusion of dogma is that dogma is founded on reason and thus can be declared as true based on reason and demonstrated as true by means of rational analysis and proof. Of course, this is precisely what the dictionary tells us about dogma as we have seen above. It is opinion, belief, a priori assertion – not the consequence of rational analysis. Yet that is how statements of faith, doctrinal position, or belief about, for example, human sexuality are treated. The religious institutions in all their various forms and configurations have claimed to have “the truth,” and not just “their truth” but the truth. Consequently we have all the competing truth claims across the spectrum of religious groups from right to left on the spectrum of opinion. If religious belief, religious conviction, is not based on reason, what is it based on? After all, none of us wants to be a babbling fool claiming as true what a reasonably balanced human being would write off as ridiculous. Let me suggest that dogma arises out of experience. The Source of Dogma This is Trinity Sunday as I said when I began and it has taken me a long time to come back to it, having acknowledged dogma’s danger and its delusion. The danger – the absolutist claims for dogmatic formulations which cause division in the human family and in the extreme instances ignite war and terror. The delusion – that dogma is rooted in reason, capable of rational proof. That is a gloomy picture I have painted thus far. However, if we understand how dogma arises we can come to appreciate its place in our lives, individually and in community. Using the dogma of the Trinity, it is my intention to show dogma’s source in experience. The Trinity is, I suggest, the ultimate expression of the mystery of God or ultimate endeavor to bring to expression the Sacred Mystery. And the early followers of Jesus did not sit around a conference table and brainstorm how they could best confuse future followers of the Way. Much rather, they tried to make sense out of their experience. © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page 5   Remember these were faithful Jews for whom God was one. Strict monotheism marked Israel. But then they met Jesus and in the brief span of his ministry they experienced humanity in him in another way. Following his death they stayed together and they had experiences of his presence with them – his spirit – such that they believed him alive. A week ago the Church celebrated Pentecost. We speak of it as the birthday of the Church – the outpouring of the Holy Spirit. And they felt empowered to live and to preach the Way of Jesus. The Gospels were written decades later. It is not as though on Pentecost everything became crystal clear. The community remained together. With the vision of the risen Christ Paul experienced, the mission to the Gentiles emerged. In the great cities of the Empire gatherings of followers of Jesus lived in expectation of a return of Jesus in glory to bring to consummation the reign of God. But decades passed and the King did not appear. In Ephesus a community gathered around the Apostle John. From that Johannine Circle has come the Fourth Gospel and the three Epistles of John. I am painting this picture because, in the Johannine writings, I think we are given a picture of the early followers of Jesus, followers of the Way who tried to come to an understanding of their experience. The dogma or teaching of the Trinity was a gradual development over those first decades and even centuries as the Jesus Movement tried o articulate what they experienced in their meeting Jesus and what that meant for their understanding of God. The Fourth Gospel is considered the most theologically reflective of the Gospels, the other three grouped as synoptic in that they, with differences, nonetheless read more like biographical story telling. In John we have a community near the end of the first century reflecting on what the “Christ Event” signified. Particularly in the Gospel and the Epistles we have the raw material that entered eventually into Trinitarian deliberation. For example: John 1:1. “In the beginning was the logos (Word)”, bringing our minds back to the creation story – Genesis 1:1. And John 1:14 – The Logos (Word) became flesh – the Incarnation – the event we celebrate at Christmas. And interestingly, in the 18th verse – no one has ever seen God. It is God the only Son...who has made him known.” The intention of this Gospel is clear: to tell the story of Jesus as the revealer of God, as one with God in Creation, as one who became human, as the one who revealed the God no one has ever seen. All of that is in the first 18 verses – the Prologue. Let me move to just one more passage, one of my favorites, John 14: 1-20. We have here Jesus speaking and also a conversation with Thomas and then with Philip. I may be wrong but I see these conversations as created by the writer decades later. Certainly, in an oral © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page 6   culture stories and sayings were memorized and passed on; that is possible. However it seems more likely to me that such conversations as recorded in John 14 were created to move the story along effecting the writer’s purpose to reveal the way in which Jesus in human flesh was the clue to the eternal, invisible God. In this context Jesus says he will be leaving them and they cannot follow at this time – but don’t be troubled – trust. Then he says he is going on before them to a place they know. But Thomas doesn’t know: “...we do not know where you are going. How can we know the way?” Then follows the familiar words that have caused so much Christian exclusivism: “I am the Way and the Truth and the Life. No one comes to the Father except through me.” Now the writer’s purpose is further clarified. Jesus says, “If you know me, you will know my Father also. From now on you do know Him and have seen Him.” Well, that sets up another instance where a disciple asks the question we would have wanted to ask. Philip says, “Lord, show us the Father, and we will be satisfied.” Obviously, to my mind, that is a set-up question to let Jesus make this amazing claim: Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father?’ Then follows, at least for me, words difficult to understand. The claim is clear but the whole idea of mystical union, mutual indwelling – I admit I find difficult to figure out: Do you not believe that I am in the Father and the Father is in me? Jesus continues, claiming his words and works are the words and works of the Father. As I indicated above I don’t see these interchanges as verbatim records of conversations in the days of Jesus’ brief ministry. It is far more illuminating for me to picture that early Christian community near the end of the first century trying to figure out what had encountered the disciples and those present in the days of his flesh. The Word became flesh – No one has seen God. The enfleshed Word makes God known. Show us the Way. I am the Way. Show us the Father. © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page 7   If you have seen me you have seen the Father. And then skipping down a few verses: I will ask the Father, and He will give you another Advocate to be with you forever. This is the Spirit... Now from this same early Christian community we have the three letters of John – not necessarily from the writer of the Fourth Gospel but from the same circle. Put these claims from I John together with the above. The First Letter opens: We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life. Concrete encounters to say the least. In the fourth chapter we have the familiar declaration “God is love.” Connecting to the Gospel John 1:18, the words are repeated: No one has ever seen God. And then a fascinating change from the Gospel. That early community living far from Jerusalem and the days of Jesus’ flesh are not directed to Jesus as the place of revelation but rather to each other. No one has ever seen God. If we love one another, God lives in us and His love is perfected in us. And then there is a mention of the Spirit. By this we know that we abide in Him and He in us, because He has given us of His Spirit. Once again it is repeated – God is love, and those who abide in love abide in God, and God abides in them. I have overloaded you with Scripture but I do so with purpose – to ground my claim that the source of dogma is experience. In the wake of Jesus’ life, death and sensed continuing presence in the community through the Holy Spirit, those who encountered him and those who were drawn into the ongoing and growing community tried to understand what they had experienced. That is how I read the Fourth Gospel and the First Letter of John. Telling the story to be sure. Telling the story so a widening circle would believe and find life in Jesus – in the © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page 8   community of Jesus’ followers. From the beginning there was community, there were Eucharistic meals, baptisms and gatherings to praise God. Prayers, sacraments, symbols, no doubt growing liturgy – the community gathered, remembered, prayed and praised. And, quite naturally I suspect, they tried to understand their experience. The first five centuries saw intensive action, mostly centering in the nature of Jesus. It was a pitched battle at times – excommunications and intense struggle and, of course, once orthodoxy – that is, right opinion/teaching – was achieved, the church had a full-blown philosophical/theological formulation that was far removed from experience. My point is that experience came first. There would have been no arcane philosophical documents and creedal formulas had not something happened in history that transformed persons and created community. However, once the Church, using Greek philosophical formulas, defined theologically the deity of Jesus, and of the Spirit and their inclusion in the Godhead, orthodoxy was established and thus “right belief.” That brings us back to where we began. Now dogma became dangerous because it could be used coercively to shut down further reflection on experience as new knowledge emerged. Further, the orthodox church lived under the delusion that God was defined and understood, all the while still speaking of Mystery. Thank God, once defined, the dogma of the Trinity did not preclude experience, and with religious practice – liturgy, prayers, music, sacramental observance – God still was alive in the lives of God’s people. I have used the dogma of the Trinity on this Trinity Sunday to show the danger and delusion of dogmatic creedal propositions that shut down fresh apprehension of the Mystery of Being. In his In Face of Mystery, Gordon Kaufman tells the story of the evolving, ever emerging cosmic drama, including the emergence and evolution of the human. As he paints the drama of the cosmos evolving and the emergence of the human, he recognizes that we are really the first humans who have the privilege of the backward glance of 13.7 billion years from the Big Bang. In light of all we know at this point of the Big Bang, the expanding universe, Einstein’s Theory of Relativity, the interchangeability of matter and energy and all that is far beyond my capacity to understand or convey, Kaufman, in the next to the last section, Part IV, concludes the section with a chapter entitled, “A Trinitarian God.” In the course of this discussion, Kaufman explains: In this interpretation of Christian faith, the symbol “God” is intended to designate (a) the ultimate reality (mystery) with which we humans have to do, a reality regarded as the creativity which is at work in and through all © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page 9   things (first motif); that which (b) is thus present and with all realities of our world – all that we can experience, know, or imagine – as that which enables them to be real, their very “reality” so to speak (third motif); and which c) is at work, therefore, within the evolutionary-historical trajectory which has produced our humanness and is moving us toward a more profound humaneness, a trajectory manifest in and paradigmatically identifiable by the Christ-event (second motif). (p. 423) After a marvelous portrayal of the cosmic drama of which we are a part, a theologian concludes with a Trinitarian scheme – a conception he assures us is not the Trinity of St. Augustine, for example: By ‘God’ then, Christian faith and Christian theology (in the interpretation presented here) are far from meaning some mythic being ‘up in heaven’ ruling the world from on high, a being who one day sent ‘his’ son to earth to appease the wrath of the father and thus save humans from everlasting torment. (The early formulations of Trinitarian doctrine already ruled out that sort of mythology as heretical.) In this articulation of the Trinitarian idea, I have attempted to overcome the reifying effects of the traditional Trinitarian metaphors (‘substance,’ ‘persons,’ et cetera), thus freeing us to see ‘trinity’ as a concept that specifies the central motifs of the Christian understanding of God while simultaneously holding them together in indissoluble unity... ª p. 422) Let me try to express Kaufman’s profound representation of the Trinity – the Sacred Mystery or Source; the Spirit enlivening every atom, molecule, human being, indeed every aspect of cosmic reality; and, the Word enfleshed as the clue to the nature of the Sacred Mystery of Being. We speak of God because God reveals God’s self in our human flesh; indeed, God identifies with our humanity. We see, we hear, we touch the Word made flesh. God is mirrored in a human face. That is the Christian claim. Something can be known of the nature and character of the ultimate Mystery of God because it has come to expression in the human. The Christian idea of the Trinity goes one step further; it claims that that ultimate Mystery whose nature and character are expressed in a human life is really the life of all that is – that the whole of reality is in-spirited with God. Nothing exists without the life, the breath of God which animates all that is. All of that is not so difficult; in fact, it is quite obvious. The Ultimate Mystery-God must hold all things in being, must be pervasively present in all things, the source, the energy, the creative center, moving the whole along the emerging, the unfolding of the bio-historical evolutionary process. Thus God’s Spirit – the wind, the breath that is enlivening – is pervasive. And the Ultimate Mystery, if it would be known, must show itself, communicate its nature and intention. Thus, the © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page10   intention or idea of the Mystery “lands,” so to speak, in history, takes on flesh, shows itself. And so it is the claim of the Christian revelation that the character and nature and intention of God can be read off the face of Jesus Christ – flesh of our flesh and bone of our bone. That is what the Christian religion – that is, Christian theology or doctrine or dogma– claims. It is an attempt to articulate the experience that grounded and founded the Christian movement. We are thinking animals; we want to understand our experience and so we reflect and we do our best to put experience in word and concepts. Those words and concepts are not the experience; they are a step or more removed from the experience. To understand the doctrine of the Trinity is not the same as having the experience of God. Yet, the concept arises out of experience. As fascinating, profound, even moving as the Trinity is in reflection on its meaning, it is not knowledge, not theological acumen that brings us the depth of experience of the Sacred Mystery that is the source, ground and goal of all that is. Finally it is experience, and experience is the result of practice – devotion, worship with liturgy, sacrament and song – in community that forms us and brings us to trust, to rest, to experience the presence of the Sacred Mystery we call God. I received a call from an old friend about ten days ago – old as in a long-time friendship and old as in being even a couple years older than I am. His email name is “Dutch Marine.” That gives you a hint about him – very Dutch and very much a Marine. He moved from Spring Lake a few years ago to the north country but he keeps in touch. Every so often he calls, usually asking how it is with my soul and how I am with Jesus. And then also, “How’s your weight?”! He usually reports on the small local churches in his small village – Methodist, Baptist, whatever. After our usual conversation, he said the previous Sunday he had attended the local Methodist church because they were having a hymn sing. He said, “We sang all the old hymns. I loved it!” But then, he said, two old men got up and sang a duet, “The Old Rugged Cross.” He told me how they sang with such deep emotion, obviously moved by the old hymn and, in their singing, deeply moved my friend. He said to me, I thought of you and I thought, ‘Richard, I know the theology is wrong but that didn’t matter – Those old men believed it and they loved that hymn and I loved it too! It brought tears to my eyes. Wrong theology, I know, but powerful and I loved it!’ After years of preaching and teaching, of shaping and forming a community, an old friend says, “Richard, I know the theology is wrong but it moved me!” And in all honesty I could say, “Good, I understand. The theology is not important.” © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page11   Could you believe I said that? The theology is not important! Well, I did and I meant it in that context. An old hymn from a person’s childhood and youth, even into middle age – a beloved hymn, familiar words and tune – I suspect many of you could sing it right here and now – On a hill far away stood an old rugged cross, The emblem of suffering and shame; And I love that old cross where the dearest and best For a world of lost sinners was slain. Refrain: So I’ll cherish the old rugged cross, Till my trophies at last I lay down; I will cling to the old rugged cross, And exchange it some day for a crown. O that old rugged cross, so despised by the world, Has a wondrous attraction for me; For the dear Lamb of God left His glory above To bear it to dark Calvary. Refrain In that old rugged cross, stained with blood so divine, A wondrous beauty I see, For ‘twas on that old cross Jesus suffered and died, To pardon and sanctify me. Refrain To the old rugged cross I will ever be true; Its shame and reproach gladly bear; Then He’ll call me some day to my home far away, Where His glory forever I’ll share. That old hymn touches old chords that vibrate once more. It fills mind and heart with sacred moments, old memories, settings, associations and one is moved. Good religion does that because we are finally not rational animals ruled by our head but emotional animals ruled by our heart. With two old men singing an old, beloved hymn it was not the moment to protest that Jesus died because of our sins, not to atone for them. Not the time to insist that it was the way Jesus lived that caused the way he died. There is a time and place for that. There was a time when I came to see that the death of Jesus as an atoning sacrifice for human sin was the heart of a religious exclusivism I could no longer affirm. © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page12   That growing, evolving understanding on my part which I shared with my people effected new symbols, liturgy, hymns but in no way removed deep emotional attachment to the earlier symbols and liturgical movements which shaped one, nor should that happen because those deep places in the heart remain alive and move us still. A week ago Sunday was Pentecost. It was very warm so the air conditioning kept me in through the afternoon and early evening. But an hour before sunset I went out to our bluff overlooking Lake Michigan. There was a balmy breeze and the setting sun sent a path of gold to our shore. I reflected on Pentecost as celebrated in the Christian liturgical calendar – the breath of God, the Spirit of Jesus poured out on the waiting world. And I thought of today, Trinity Sunday. In that setting all of nature was alive and singing – every blade of dune grass, every fluttering leaf, every foaming wave as it caressed the sandy shore, the golden sun, the balmy breeze, and I was reminded of Barbara Brown Taylor’s description of the cosmos shot through with divinity, with God, in her Physics and Faith: The Luminous Web. She writes, When I am dreaming quantum dreams, the picture I see is more like that web of relationships – an infinite web, flung across the vastness of space like a luminous net. It is made of energy, not thread. As I look, I can see light moving through it like a pulse moving through veins. I know the light is an illusion, since what I am seeing moves faster than light, but what I see out there is no different from what I feel inside. There is a living hum that might be coming from my neurons but might just as well be coming from the furnace of the stars. When I look up at them there is a small commotion in my bones, as the ashes of dead stars that house my marrow rise up like metal filings toward the magnet of their living kin. Where is God in this picture? All over the place. Up there. Inside my skin and out. God is the web, the energy, the space, the light – not captured in them, as if any of those concepts were more real than what unites them, but revealed in that singular, vast net of relationship that animates everything that is. Marvelous imagery! The whole of reality saturated with the Spirit, the breath, that is the energy of the Sacred Mystery we call God, a Sacred Mystery we describe as Love because, at one moment in the luminous web that enlivens all that is, a face appeared – the Logos (Word) became flesh, and God, the X factor, that abstract Ground, Source and Goal of all there is became concrete. Now there was a clue as to the nature of the originating, everything-permeating, infinite Mystery that takes our breath away and gives us breathing room. A deep sense of well being filled me, being one with the whole cosmic wonder resonant with God, and I began to sing... © Grand Valley State University �The Trinity: the Heart Has Reasons Richard A. Rhem Page13   On a hill far away stood an old rugged cross, The emblem of suffering and shame; And I love that old cross where the dearest and best For a world of lost sinners was slain. I had to smile at myself. But I thought of my conversation with my friend who teared up at two old men singing George Bernard’s old hymn and I was acutely aware once again that the heart has reasons and Reason can’t touch them. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/09861d9a358e1f3cffe3c3950ea9db3f.m4v 33cd092aa5167bf61d136af72f64141e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Lakeshore Interfaith Center Gathering Scripture Text John 1:1-5, 18, 14:1-20, I John 4:7-8, 12, 16, In Location The location of the interview Lakeshore Interfaith Center, Ganges References Gordon Kaufman, The Face of Mystery, Barbara Brown Taylor, Physics and Faith: The Luminous Web Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20120603 Date A point or period of time associated with an event in the lifecycle of the resource 2012-06-03 Title A name given to the resource The Trinity: The Heart Has Reasons Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Moving Image Text Description An account of the resource A sermon given by Richard A. Rhem (Dick) on June 3, 2012 entitled "The Trinity: The Heart Has Reasons", on the occasion of Lakeshore Interfaith Center Gathering, at Lakeshore Interfaith Center, Ganges. Scripture references: John 1:1-5, 18, 14:1-20, I John 4:7-8, 12, 16, In . Format The file format, physical medium, or dimensions of the resource video/x-m4v application/pdf Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Divine Mystery Emergence https://digitalcollections.library.gvsu.edu/files/original/424d2b817ad65075e00d198c0f8d0dc3.jpg 39b1c8b55e833fb7c0ed661a2c19c5a1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Decorated Publishers' Bindings Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Description An account of the resource From the early 1870s to roughly 1930, many publishers issued their commercial book covers with a remarkable variety of graphic designs and illustrations. This sixty-year period saw many artists and designers contributing to this art form. While some can be identified from their style or initials, others remain unknown. Source A related resource from which the described resource is derived Seidman Rare Books Collection Michigan Novels Collection Regional Historical Collection Lincoln and the Civil War Collection Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Date A point or period of time associated with an event in the lifecycle of the resource 2017-08-30 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a>, <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource Image Identifier An unambiguous reference to the resource within a given context DC-01 Still Image 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. Source Seidman Rare Books. PR4069.B38 T7 1906 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-01_Bindings0076 Title A name given to the resource The Triumphs of Eugene Valmont Description An account of the resource Binding of The Triumphs of Eugene Valmont, by Robert Barr, published by D. Appleton and Co., 1906. Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Date A point or period of time associated with an event in the lifecycle of the resource 1906 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/6c6ef22c168ffec99992ab976c765285.mp3 6e3d953f4d2a3063267b496725847956 https://digitalcollections.library.gvsu.edu/files/original/b4d0ceb7ec32066d5e4a3efc13c05b48.pdf 992623983168a099772777cb7905d0d3 PDF Text Text The Truth That Will Not Die Easter Sunday Psalm 82; I Corinthians 15:12-29; Matthew 27:50-54 Richard A. Rhem Christ Community Church Spring Lake, Michigan April 23, 2000 Transcription of the spoken sermon Have you ever wondered where the idea of resurrection came from, where the thought arose? Actually, I suppose the question which is given classic form in the Hebrew drama of Job says it well: "If one die, will one live again?" That question probably arose in the very dawning beginnings of the human experience, the beginning of consciousness, self-consciousness, consciousness of myself and consciousness of another, and the beginnings of human relationship, and then one day the breath goes out of the other, the spirit leaves and there is death, and the mystery of death would eventually cause a thoughtful, human consciousness to say, "If one dies, will one live again?" What is this mystery of life and of death? But, actually, that endemic, human question has nothing to do, really, with resurrection. Resurrection finds its birth, its advent in Second Temple Judaism, the late centuries just before the birth of Jesus. Actually, the Torah, the five books of Moses, knows nothing of resurrection or deals at all with whatever there may be in life beyond this life. The common phrase is, "And he was gathered to his fathers," which I suppose was an expression of trusting at death as one had trusted God in life. But the situation of the Jewish people in Judah became severe due to the brutality of the Roman occupation and, prior to that, the persecution under the Syrian empire of Antiochus IV. Those awful experiences in the first couple of centuries before the birth of Jesus created a growing conviction that those righteous martyrs who suffered because of their faithfulness to God, who died because of their commitment to the covenant, would surely rise again. It wasn't the Greek immortality of the soul, an ongoing existence of the soul, but it was a bodily resurrection that was conceived of, and it was a bodily resurrection because in the body they had suffered, and the body had been put to death, and those experiencing that brutality, experiencing the loss of the righteous martyrs, began to speak of resurrection, a general resurrection when the righteous martyrs would come forth from the grave, bodily. What gave them the idea? The idea stems from the fact that the God of Israel is a God of justice, and in the face of persecution and suffering and the loss of these faithful ones, the question was asked: If God is just, will they not come forth © Grand Valley State University   �The Truth That Will Not Die Richard A. Rhem Page 2   again, for their life was cut short, their life was cut off? It is in that context that the idea of a bodily resurrection or the resurrection of the dead emerged. And again, it emerged not primarily because of the martyrs, but primarily because of the conception of God. Psalm 82 was read today. It is as though Israel's God holds a council of all the gods of the nations and God charges them with the failure to bring justice to the world, and God dismisses them and says, "Your time is over because you have failed to effect justice on the earth and, consequently, the very foundations of the earth are shaken." It was the Psalmist's conviction, reflecting a deep strain of Jewish faith that justice must prevail and where there is injustice, creation itself is brought into instability, and so the 82nd Psalm dismisses the gods of the nations for their failure and ends with a prayer to the God of Israel, "Come, 0 Lord, and judge the world, judge the nations, bring judgment, bring justice to bear." This was the deep conviction of Israel; it was the character of Israel's God and, consequent upon that, these righteous ones who died for their faith could not simply be left dead. There is a theme in the Hebrew Scriptures which is repeated over and over again. It is the theme of persecution and vindication. It is a very strong theme that one can trace through the Psalms and through the prophets. Persecution, vindication, with vindication taking place in this life, in this world. It was to be a vindication before the enemies. Daniel is thrown into the lions' den for his faithfulness, and God stops the mouth of the lion and saves Daniel. Queen Esther rescues her people from a conspiracy to bring them to annihilation and the adversary. The enemy is judged and brought to ruin. That theme of persecution and vindication ran strong in the Hebrew scriptures because of the conviction that God was God and God was good and God was just, and God was the living God and, consequently, God could not tolerate that kind of situation to go unmarked. There is the origin of the idea of the resurrection of the body. What will we do with it today? You found a piece of it already in Matthew's Gospel that was read. At the death of Jesus, people come out of their tombs. Now, Matthew had a little problem. He's obviously putting a couple of traditions together and it doesn't really make sense, to be honest, because they come out of the tomb at the death of Jesus but they have to sort of sneak around in the bushes until Sunday morning because they can't perceive Jesus. They show themselves at the resurrection, but they come out of the tombs at the crucifixion, and that is a reflection of this idea that's deeply written in those centuries just prior to Jesus' death, that the righteous ones would certainly be vindicated by God. But, what will we do with it? Paul assumed that with Jesus' resurrection the final, general resurrection would follow very soon. Everything seemed to hinge on that for Paul and, of course, as we know, it has not yet come 2000 years later. So, what do we do 2000 years later with this wonderful conception of the justice of God causing the vindication of the righteous dead? © Grand Valley State University �The Truth That Will Not Die Richard A. Rhem Page 3   Well, the world is a lot bigger for us than it was for the writers of the scripture. We know that we are engaged in a cosmic process of some 15 billion years. We know that we are the end products of that 15-billion year unfolding and that we live at the very fraction of the last second of that whole process. We know that we are quite amazing. We are, you know. Here we are on an Easter Sunday morning contemplating together our life, our existence, our death, and if there's anything more. Spirit has emerged and the human has become a spiritual being living in community, and what a wonder is this human existence. What a gift. What a marvel it is to encounter, here and there, the grace of life. There was a moment here last night as the Easter Vigil finished. It was rather chaotic with flowers all over the place, and there was a child barely a year old, Meika, whose mother brought her and sat her right here, on the steps of the chancel. She sat there like a little queen, with a long-stemmed tulip across her lap, and her picture was taken. I suppose that Nancy got that picture, too, and it will be on the bulletin board one of these days. A beautiful child. Have you ever stopped to wonder in the face of a child? Have you ever stopped to wonder in the face of the other in whom love dwells? Do we take time to be aware of the marvel of the human story? What are we going to do with this story that we are living and that we are experiencing? I rather think that in the Christian church what we have done with resurrection is move it from that vindication of the suffering righteous to simply life at another place and another time. I think we have lost that corporate community sense in which the justice of God was called in on behalf of those who died for their faith and we have made it our own personal excursion into some realms beyond and, in so doing, we have lost its footage. In so doing, we have lost the message that it was initially meant to convey. But, what are we going to do with it? What of Job's question, for it's your question and mine, as well: "If a man die, will he live again?" I don't think we can treat it the way the biblical writers did in terms of expecting God, somehow or another, to come in and "fix it." Could we dare hope for that? Expect that, after the Holocaust when the heavens were silent and God unmoved to action? Have we not learned in our human experience that the God of Israel is the God of justice who, in response to our question, "How long, 0 Lord, how long?"says to us, "How long, O people, how long?" Are we not called to the transformation of the world? You see, if we make resurrection just some personal excursion into the realms beyond after death, if we wait somehow or other for God to move the gears of the universe, then another Holocaust could occur. But, if we could only get a sense that the justice of God that came to expression in that Hebrew prophet Jesus is about world transformation and that God looks for us to change our world, then we could live fully. We could be totally engaged; we could love wildly, and we could give ourselves for the transformation of our world and, living fully, trusting © Grand Valley State University �The Truth That Will Not Die Richard A. Rhem Page 4   God, we could die well after a life full of meaning, full of significant engagement. And then, who is to say -after fifteen billion years - are we the climax of it all? Would that not be an arrogant assertion? Fifteen billion years and here we are, in the wonder of life, in the amazement of grace, in the beauty of human community. But, who knows? Who knows what yet may be? Who would say that this is all there is? In the light of the God of Jesus, the Jesus who embodied the God of justice, the God of Israel, I can live with meaning and significance now, and die in peace, full of hope, full of trust... waiting for just one more surprise. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Easter Sunday Scripture Text Psalm 82, I Corinthians 15:12-29, Matthew 27:50-54 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20000423 Date A point or period of time associated with an event in the lifecycle of the resource 2000-04-23 Title A name given to the resource The Truth That Will Not Die Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on April 23, 2000 entitled "The Truth That Will Not Die", on the occasion of Easter Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 82, I Corinthians 15:12-29, Matthew 27:50-54. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Easter Justice Resurrection Spirit Transformation https://digitalcollections.library.gvsu.edu/files/original/07cbc2998eefc58068355798d3594352.pdf 921750489f00708df6b032091edbd3c8 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Summers in Saugatuck-Douglas Collection Creator An entity primarily responsible for making the resource Grand Valley State University. Kutsche Office of Local History Description An account of the resource Collection contains images and documents digitized and collected through the project "Stories of Summer," supported by a National Endowment for the Humanities Common Heritage Grant. The collection aims to document the twin lakeshore communities of Saugatuck and Douglas, Michigan, as they transformed through the state's bustling tourism industry and acceptance of minorities. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1910s-2010s Source A related resource from which the described resource is derived Various Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/">Copyright Undetermined</a> Subject The topic of the resource Michigan Saugatuck (Mich.) Douglas (Mich.) Michigan, Lake Allegan County (Mich.) Beaches Sand dunes Outdoor recreation Publisher An entity responsible for making the resource available Grand Valley State University Libraries. Allendale, Michigan Contributor An entity responsible for making contributions to the resource Saugatuck-Douglas History Center Identifier An unambiguous reference to the resource within a given context Stories of Summer (Common Heritage project) Format The file format, physical medium, or dimensions of the resource image/jpeg application/pdf Type The nature or genre of the resource Image Text Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource 2018 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-07_SD-Program-89 Creator An entity primarily responsible for making the resource Red Barn Theatre Date A point or period of time associated with an event in the lifecycle of the resource 1964-07-20 Title A name given to the resource The Tunnel of Love playbill Description An account of the resource Playbill for the Red Barn Theatre's production of The Tunnel of Love. On the back is information about the following production, Enter Laughing. Subject The topic of the resource Michigan Saugatuck (Mich.) Douglas (Mich.) Community theater Source A related resource from which the described resource is derived Donated to the Saugatuck Douglas History Center by Jeanne Hellgren. Digital file collected by the Kutsche Office of Local History for the Stories of Summer project. Relation A related resource Stories of Summer (project) Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/">Copyright Undetermined</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/1ef3123f9eeb831bc0337292112ee393.jpg 357f7853b464c4d0684f47a11698ba97 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Decorated Publishers' Bindings Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Description An account of the resource From the early 1870s to roughly 1930, many publishers issued their commercial book covers with a remarkable variety of graphic designs and illustrations. This sixty-year period saw many artists and designers contributing to this art form. While some can be identified from their style or initials, others remain unknown. Source A related resource from which the described resource is derived Seidman Rare Books Collection Michigan Novels Collection Regional Historical Collection Lincoln and the Civil War Collection Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Date A point or period of time associated with an event in the lifecycle of the resource 2017-08-30 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a>, <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource Image Identifier An unambiguous reference to the resource within a given context DC-01 Still Image 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. Source Seidman Rare Books. PS1054.B3 T87 1913 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-01_Bindings0428 Title A name given to the resource The Turning of Griggsby: Being a Story of Keeping up with Dan'l Webster Creator An entity primarily responsible for making the resource Stewart, Bertha (Designer) Description An account of the resource Binding of The Turning of Griggsby: Being a Story of Keeping up with Dan'l Webster, by Irving Bacheller, published by Harper & Brothers Publishers, 1913. Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Date A point or period of time associated with an event in the lifecycle of the resource 1913 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/f3d6aca66e4b09c0d21ede20906b2f33.jpg 1e409675aa48845a4574c5ba814c4eba Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Decorated Publishers' Bindings Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Description An account of the resource From the early 1870s to roughly 1930, many publishers issued their commercial book covers with a remarkable variety of graphic designs and illustrations. This sixty-year period saw many artists and designers contributing to this art form. While some can be identified from their style or initials, others remain unknown. Source A related resource from which the described resource is derived Seidman Rare Books Collection Michigan Novels Collection Regional Historical Collection Lincoln and the Civil War Collection Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Date A point or period of time associated with an event in the lifecycle of the resource 2017-08-30 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a>, <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource Image Identifier An unambiguous reference to the resource within a given context DC-01 Still Image 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. Source Seidman Rare Books. PS1085.B63 U5 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-01_Bindings0266 Title A name given to the resource The Under Side of Things Description An account of the resource Binding of The Under Side of Things, by Lilian Bell, published by Harper & Brothers, 1896. Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Date A point or period of time associated with an event in the lifecycle of the resource 1896 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/42dd2fb5ff63ee83977a3cbe7edd12da.jpg 7eb069782bf14612b1a11d43eceb6de2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Douglas R. Gilbert Photographs Creator An entity primarily responsible for making the resource Gilbert, Douglas R., 1942-2023 Description An account of the resource Photographs scanned from negatives and transparencies from the Douglas R. Gilbert papers (RHC-183). 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. 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. Date A point or period of time associated with an event in the lifecycle of the resource 1960-2011 Source A related resource from which the described resource is derived <a href="%E2%80%9Dhttps%3A//gvsu.lyrasistechnology.org/repositories/2/resources/783%E2%80%9D">Douglas R. Gilbert Papers (RHC-183)</a> Rights Information about rights held in and over the resource In Copyright Subject The topic of the resource Photographs Photography -- United States Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections and University Archives. Identifier An unambiguous reference to the resource within a given context RHC-183 Format The file format, physical medium, or dimensions of the resource Image Type The nature or genre of the resource image/jpeg Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-183_K160-0002a Creator An entity primarily responsible for making the resource Gilbert, Douglas R. Date A point or period of time associated with an event in the lifecycle of the resource 1970-07-04 Title A name given to the resource The Unitarian Church of Geneva, Illinois Description An account of the resource Black and white photograph of a front entrance view of the Unitarian Church of Geneva, Illinois, founded in 1842. Scanned from the negative. Subject The topic of the resource Geneva (Ill.) Churches--Illinois Unitarian churches--Illinois Black-and-white photography Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/783">Douglas R. Gilbert papers (RHC-183)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1970s Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives