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                    <text>Too Good To Be True
From the Advent series: Songs Of Liberation
Text: Luke 1:47; Isaiah 7:14
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Advent III, December 21, 1997
Transcription of the spoken sermon

Sometimes even the skeptic is forced to believe in the providence of God. I always
have to list my sermon titles a couple months in advance; they are printed a
month ahead of time, and last week how apropos, when hope was almost gone.
But, even better today - "Too Good to be True." Maybe, maybe there’s something
more to it than most of the time I believe.
The songs of liberation, the song of Mary today, the Magnificat, is a song of
praise in the conviction that God is doing something that will radically transform
the landscape of the earth - the world re-imagined in another way; human
existence in an alternative kind of community. With the announcement of the
birth of Jesus, Mary breaks forth into praise because God is on the threshold of
creating newness, a whole new world.
But, the question this Advent that I’ve been putting to you and we’ve been
thinking about is, how can we who are top dogs sing the songs of underdogs?
Make no mistake about it, this is a peasant song. This is a song of liberation from
one who has been oppressed and a part of a people who walked in darkness and
lived under the shadow of death. Listen again as Mary sings: God has shown
strength with his arm, he has scattered the proud and the thoughts of their
hearts. God has brought down the powerful from their thrones and lifted up the
lowly. God has filled the hungry with good things and sent the rich empty away.
That’s a song from down under, because the whole human situation is about to be
changed. But now, after 2000 years, who are the rich and the powerful? Who are
the well-fed of the earth? Obviously, it is we. How then can we honestly sing the
song of the underdog, which filled the hearts of those people of ancient time with
such praise at this mighty Christmas miracle of God?
Let me say just a couple of things this morning because it is a day not for heavy
deliberation, but for joyful music and song. But let me say this - I am more
convinced than ever that what the Gospel is about, tidings of joy, is this world,
here and now, human existence in this present situation in which we find
© Grand Valley State University

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Richard A. Rhem

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ourselves. I am convinced that we have domesticated the Gospel, spiritualized it
and projected it out into another age when, as a matter of fact, it is for here and
now, for this place, for people, this earth, this age. Sometimes when you get an
idea like that and you begin to trace it, it’s like putting on glasses - everywhere
you look, it’s there. For example, that famous promise in Isaiah 7:14. It was given
to a king who was the king of a people who were under siege and there were all
sorts of international complications going on. It was about slavery or liberation in
a very real political sense at the time. That was the word of God that came from
the prophet to the king. And so, Mary’s song - is about the transvaluation of
values; it is about a grand reversal, the powerful down, the lowly lifted, the
hungry fed, and the full ones sent empty away. That’s what the Gospel is about,
and the challenge to the people of God who, by God’s grace and goodness, have
become so richly blessed, full of resource and power, the challenge is to learn how
to sing the underdog’s song while seeking to make reality for the underdog
humane and full of hope, marked by justice and peace.
The early Jewish Jesus community for which Luke wrote the story was a
community that believed that in its life it was beginning to realize another way to
be human. Let me say, 2000 years later, that that is precisely the challenge for us.
We are free at last and the future is open. We were seriously challenged because
we dared to say that sexual orientation was a matter of the diversity of God’s
great creation. We’ve been challenged because we refused to arrogate to ourselves
a corner on salvation and the light of God and the movement of God’s Spirit. We
were challenged because we dared take another look at this book and let it come
off the page afresh, not in a wooden, literalist way, but rather as the storybook of
those who were encountered by the living God in their historical experience. And
now we’re free; now we’re free to be that community of grace where joy abounds,
where there are no boundaries for the love of God, where there are no
exclusionary clauses to all of those who are hungry and thirsty and seeking rest.
We have a future before us to be everything that God is beckoning us to be and it
has not entered into the human heart yet the things that God has prepared for
those who love God and are willing to be the embodiment of all of that that was
embodied in the word made flesh. Jesus, that one who was born, God’s word,
incarnation of God’s intention, continues to be enfleshed where there are people
who hear that word, who imbibe that spirit, who will be marked by that grace,
and who with open heart and open mind will reach out to a world still much in
darkness, to many still living under the shadow of death. In such a community
there will be praise and there will be healing and there will be signs of what
ultimately will be when the kingdoms of this world become the kingdoms of our
God and of his Christ.
Now, listen to the story again. It cannot be preached. It must be sung. It is a song;
it is a poem; it reaches into the depths because it is so true. Listen to it and enjoy.

© Grand Valley State University

�Too Good To Be True

Richard A. Rhem

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(The Cantata, "The Christmas Story According to Saint Luke," by Richard Hillert,
continues.)

© Grand Valley State University

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                    <text>Too Little, Too Late
From the series: Faces Around the Cross
Text: John 12:41-42; John 19:38-39
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Lent, March 16, 1997
Transcription of the spoken sermon
On the Op Ed page of a recent New York Times, there were two commentaries,
both of them discussing President Clinton, both of them by rather well-known
columnists. The first one was by Gary Wills, who wrote about the campaign
finance fiasco and the use of the Lincoln bedroom as a favor for the gaining of
some financial support. He said, "You know what, really, is the big deal? The
whole world runs on doing favors and it's not only in political office, but don't we
all do favors for our friends? And is Chelsea the only one who can have guests at
the White House?" Then he mentioned one of his favorite novel characters,
Jimmy Flannery, who lived in the era of the old Mayor Richard Daley of Chicago
when Chicago ran very well through the precinct bosses and favoritism and
patronage, and he says, "As a matter of fact, I think a lot of people enjoyed that
much more than the present faceless, bureaucratic regime. Now, if someone does
a favor and it affects policy, then complain, but, otherwise, let's face it - don't we
all do favors, one for another, and isn't that really the way the world works?"
The other columnist was Anthony Lewis. His column was a very sharp critique of
the President, for he, too, referred to the campaign finance matter, but he said,
"I'm concerned about deeper substantive policy decisions in which the President
has failed to stand for his principles." He referred to a recent article in the
Atlantic Monthly about welfare reform, written by Peter Edelman, who was the
Assistant Secretary for Health and Human Services. He resigned when Clinton
signed the welfare bill because he believed that, although there was the need to
reform the system and there was much good accomplished, there also was much
that was simply mean-spirited and was the saving of dollars at the expense of the
most vulnerable of society. Anthony Lewis, citing Edelman's article, goes on to
say there are people who are mystified by the President, how he can betray
principles that apparently he seems to affirm. But Anthony Lewis said it's not a
mystery at all, for Bill Clinton will not stand for his principles if it puts him at a
political disadvantage.
That's a damning criticism and I am not here this morning to talk about
campaign finance, welfare reform, or President Clinton. I use it as an illustration
© Grand Valley State University

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Richard A. Rhem

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of that which confronts all of us every day of our life - the question as to whether
or not we will stand up, speak up and act on our principles, or whether we will be
silent, simply saying nothing in order to keep peace at any price. It's easy enough
to take potshots at a sitting President. It is easy enough to ridicule the politician
for the compromises that he or she must make, failing to remember that politics
is the art of compromise in order to keep the system functioning. It is not that
they alone face this dilemma; they are simply the most visible among us, for all of
us, every day, get into situations and circumstances in which we have to decide Do I say something, or do I keep silent? Do I tell the truth in which I believe, or
do I let it rest? At the office, at work, in our professions, in the school system,
community, indeed, in the Church - that decision that confronts us time and
again - will I stand up and speak up for my principles, or will I simply shove it
under the rug and keep peace at any price?
The Faces Around the Cross today are the faces of Joseph of Arimathaea and
Nicodemus. The fourth Gospel tells us that Joseph of Arimathaea went to Pilate
to ask for the body of Jesus, that he might bury it, and he was joined by
Nicodemus. John is the only one that adds Nicodemus to the burial party, but all
four Gospels point to Joseph of Arimathaea as the one who gave respect and
dignity to the burial of Jesus. Matthew simply says that Joseph of Arimathaea
was a disciple. Mark says that he was a disciple who was waiting expectantly for
the Kingdom of God. Luke says he was a good and righteous man who, although a
member of the Council, did not agree with their plan and action and was waiting
expectantly for the Kingdom of God. John tells us he was a disciple but, he adds,
"secretly for fear of the Jews." And it is not accidental that John couples with
Joseph the secret disciple, Nicodemus, who, he tells us, "came to Jesus by night."
In John's Gospel, he is affirming Joseph of Arimathaea and Nicodemus. He is
indicating that, in both cases, there was something else operative and yet, at the
point of Jesus' death, he affirms them for "coming out of the closet," so to speak,
identifying with Jesus and Jesus' cause, and according Jesus that final dignity.
For John really was writing to his own community, also at a time of crisis, in
which he was saying to them, "Joseph and Nicodemus finally, belatedly, but
nonetheless, actually identified with Jesus and his cause; they made public their
faith. Go, thou, and do likewise." That, obviously, is John's purpose in painting
these strokes into his picture of the crucifixion.
I admittedly am going to walk around that scene and put a little different spin on
it, because I believe that John himself gives us the clue within his own Gospel
about the nature of the action of Joseph and Nicodemus. You will remember in
January during the season of Epiphany, I suggested to you that the fact that the
light is come is a wonderful, wonderful truth and a wonderful reality, but that it is
not enough that the Light has come, that to our insight we must add courage and
wed action in order that we may be agents of human transformation. Light is not
enough. Light, then, calls us to responsible action, courageously, in light of the
Light. And I used that paragraph from John 12.

© Grand Valley State University

�Too Little, Too Late

Richard A. Rhem

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After closing the first half of his Gospel, the Book of Signs, John says Jesus did all
of these signs and still they did not believe on him. But then he says that there
were those of the authorities that believed in Jesus, but for fear of the Pharisees,
for fear of being put out of the synagogue, they did not confess their faith because
they loved human glory more than the glory of God. That is as damning a
criticism as Anthony Lewis' criticism of Clinton, and it happens to be the same
kind of thing. Nicodemus was obviously one John had in mind, and Joseph of
Arimathaea, as well. John rescued them at the end of the Gospel because they
finally came out, belatedly, and confessed their faith and identified with Jesus.
But I want to suggest to you, at least I want to raise the question - wasn't that too
little, too late?
That's not a simple question, because I don't know what eventually happened to
Nicodemus and Joseph. We don't have, really, the historical data, and so I have to
admit that I'm simply working with the clues that John gives us in the Gospel.
But, might it not be that Joseph and Nicodemus themselves would have said,
"Yes, it was too little, too late."
They did believe, you see. All four Gospels call Joseph a disciple. Luke says, "good
and righteous." Mark adds expecting the Kingdom of God. Joseph believed; he
knew in his heart that Jesus was right, but never confessed it publicly for fear of
his position. And Nicodemus came to Jesus by night and he said, "Teacher, I
want to know what's going on here because you could not do the things that you
do unless God were with you." And so, these were not two people on the
periphery who were just waffling. These were two men who were convinced in
their heart that Jesus was the prophet of God, sent of God, the Word in flesh. I
wonder what would have happened if they had stepped up sooner rather than
becoming partners in the burial scene - too little, too late.
It's not an easy matter, because this was not a simple situation. Can't you imagine
Joseph and Nicodemus meeting in the men's room? Catching each other's eye in
the midst of a stormy session in the council room, nodding and meeting out there
and saying, "What do we do? We both know the truth."
And one saying, "Yes, but we have positions of influence and if at this point we
should step up, we're going to lose those positions, sure as the world. And if we're
not inside, we won't have the influence, we won't be able to direct events down
the line."
The other saying, "Well, that's true. But, on the other hand, what if things get out
of hand and we're only the two of us. It may get such momentum that we won't be
able to stop it."
The other one says, "Yes, but on the other hand, isn't it better, perhaps, to have
the fabric of society maintained? What if ...? You know, Jesus is calling for a
radical transformation of society. He is right; he's digging deeply into our own
traditions of Israel. What he's calling us to is right; what he's calling us to do

© Grand Valley State University

�Too Little, Too Late

Richard A. Rhem

Page 4	&#13;  

would be for the ultimate salvation and health and well-being of our people, but
what if that radicality should take hold? What if the Romans should move in and
destroy this place? Caiphas is right - maybe it's better if one die for the nation
than that the whole nation perish."
They must have struggled with those things, because they were good, honest,
responsible leaders in their community, and the answer was not black and white;
it was not simple, it was complex. And so, they didn't do anything.
Well, that's not quite fair. At one point, in the midst of a controversy in the
Council, Nicodemus did offer a word of moderation and, in chapter seven, verse
two, they looked at him and said, "Are you from Galilee, too?" In other words, he
just about let the cat out of the bag and, at that point, being identified with Jesus,
he would have been out of the Council and out of the synagogue. So, it's not a
question of whether or not they were aware or whether or not they struggled, it's
just a question if, with 20/20 hindsight, they didn't do too little, too late.
Does one tell the truth if it will disrupt and disturb? Does one speak one's truth if
it puts a community or institution in jeopardy? Is it better to have social
conformity, society limping along with truth being denied, even when it's believed
and understood than it is to speak the truth and take the risk that it all might fall
apart and chaos ensue? Questions that are pertinent not only to nations but to
professional practices, corporate entities, communities of faith wherever you live.
How do you weigh, how do you weigh the way of wisdom and integrity and truth?
It's the old Falstaff dilemma. William Shakespeare suggests to Falstaff that he flee
away in order to be able to come and fight another day. But, sometimes, it's too
little, too late.
The first Broadway play I ever saw and maybe still the most powerful was Ralph
Hochhuth, "The Deputy," which was a very sharp criticism of papal policy during
the Nazi regime when the Holocaust was happening. That play was condemned
by the Roman Catholic Church as unfair and untrue. The critique was that, in
order to preserve the Church, the Pope was silent about the horror of the
Holocaust and didn't do enough to alert the world to that massacre that was
ensuing. Just recently, in a current journal, I read that issue still being debated,
"The Deputy" still being talked about. Was it fair or wasn't it fair? Was the Pope
right or was he wrong? Was his silence justified or was it criminal? Was it right to
seek to preserve the institution under the domination of that Nazi regime, or is it
ever right to preserve an institution at the cost of even a life, let alone six million
lives?
"Schindler's List" - Schindler was no saint; Schindler was a wild, money-spending
cowboy! But he got caught up in that process, he began to see the bestiality, he
began to see the demonic, he began to do what he could do to rescue Jewish
people during that period of time, having saved 1000 or more through his own
efforts, spending his own fortune. At the end of the film, and perhaps the most

© Grand Valley State University

�Too Little, Too Late

Richard A. Rhem

Page 5	&#13;  

moving scene, when the war is over and they are liberated, they take the gold out
of their fillings and find it wherever they can and melt it down and mold a ring
and present it to Schindler in appreciation for what he had done to save their
lives, and he begins to weep, and he weeps uncontrollably because, he says, "Why
didn't I do more? I did so little. I could have done so much more!"
A wonderfully loved, beautiful, profoundly wise Christian leader died some time
ago, and there were many beautiful things said in the eulogies that were offered.
One eulogy said, "You were so wise. You saw so deeply. You saw so far into the
distance. You understood so much. Why didn't you tell us more clearly?"
Lewis Smedes grew up in Muskegon with deep roots in the Christian Reformed
tradition, for the last 28 years taught at Fuller Seminary, lectured at Calvin
Seminary and College last week, and was interviewed by the Grand Rapids Press'
Religion Editor, Charles Honey. Not because of any probing on Honey's part, but
because Lew Smedes, now retired, 75 years old but still with a passionate heart
for compassion, said, "The Church is wrong on this question of sexual
orientation! And it is misspent passion to fight as is going on." And then this
really loving Christian leader said, "I don't want to disturb people, but people
need to be disturbed."
I don't know how Nicodemus and Joseph finally came to terms with this. I don't
know what price they paid. I suspect, if they were given the gift of old age, they
had come to terms with what they did, which was noble in itself. Perhaps they
came to terms with what they had not done, even though, if they had stood up,
spoken up, if they had been able to move events in a different direction, if they
had been able to change the mind of the council to change the mind of the
populace, Jerusalem might not have been destroyed forty years later, let alone the
fact that Jesus might not have been crucified. Perhaps they came to see that to
preserve any institution on a falsehood is futile.
Well, I don't know how they came to terms with it, but I trust they did come to
terms with it because, finally, if they were disciples of Jesus, as they were, they
knew that in the end all is grace. But I wonder if, when they grabbed their
grandkids and put them on their knee and spoke about their spiritual pilgrimage
and their experience of life, they might not have stroked the hair of those little
ones and said to them, "We did something, but it was too little, too late." And
that's very sad.

© Grand Valley State University

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                    <text>Touched By Mystery; Tested By Experience
Pentecost, the Birthday of the Church
Acts 10:34-48, John 4:16-24
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
June 8, 2003
Transcription of the spoken sermon
A few weeks ago, two or three, we had an experience of Pentecost at Christ
Community. It was a Ministry Council meeting at which we were meeting some of
the folks who were received this morning at the earlier hour and this hour. That is
always the favorite time for all of us who are in that capacity because it is a time
when we hear the stories of people. Over the years, those have been wonderful
evenings.
I remember in the 70s when our growth was off the charts that time after time we
heard people experience or witness to the grace that they experienced when they
came here. Some of us who have been around a long time look at each other on
occasion, when we have such an experience, and say, "Well, it's still happening."
About three weeks ago on a Monday night, it was that kind of a meeting. We
heard wonderful stories. When that happens, I wish you could all be in the
balcony listening in and experiencing that, because it really is an affirmation and
a tribute to you as a people who embody the grace that is experienced by those
who come in. I thought to myself that I could at least give you a taste, and so I
have asked Cindy, whom we just received into this community in kind of an
official way, to come up here. She has been hanging around for a long time, in
classes, in worship, and I know you have seen Cindy, but I have asked her to
share a bit of her story with you.
Last week Sunday in this very spot we gave congratulations to our graduates,
and Dick turned to me and said, "Congratulations, Cindy." I was a bit stunned,
looking back at him. And he said, "After all, you have in essence, graduated "
All of our journeys involve graduations. Our journeys involve credible rewards
and distinct, painful wounding. My journey includes all of that, as well. And yet,
it is in all of those experiences that I am here able to speak and able to be
accepted into this body.
I was raised in the Christian Reformed Church, went to Christian schools, did
summer workshops, missions, was a youth group leader, and all of it. As they
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say, I bought it hook, line and sinker. I had many experiences in the church
through all those years. In college I married a man who, until the last six
months, was a Reformed Church minister, so you would say that I did church
really well as a minister's wife. I knew the doctrines, I knew the polity, the
politics, I did it all. Along the way from my childhood, I learned one lesson when
I was very young and it has stuck with me. If you ask questions that are outside
the box, you will be insulted, you will be judged, you will be bruised, and you
will be abandoned That lesson has been difficult for me to learn. I have been
raised with a heart for justice and love for all people, and it didn't seem to fit
what I was hearing in my experience in the church.
It got to be the late 80s, and our family moved to a church in Holland There is
when the rumblings really began inside myself. I could not seem to understand
and accept what I was hearing in my church, what I was hearing from my
community, what I was hearing from even family and friends to be my own
story. I struggled terribly. My family struggled with me. They did not
understand and I confused them. I knew I was upsetting the applecart and I
knew I was in a horrible spot. So, now what to do?
I desperately kept on searching to find a spot where I would be accepted and
cared and loved for all my questions, a spot that could accept openness to all
people. So, a friend suggested that I contact Dick,
He invited me to a Wednesday night class and we studied John Douglas Hall
with a number of you in this room. It was a group that I heard language from
that was familiar and unfamiliar. It was a group with Colette and Dick in their
leadership that stimulated, activated some things. Also, I could see people were
wrestling with the same kinds of problems and difficulties that I had had in my
past. It was a group that warmly accepted me, accepted the struggles that I was
having as the director of Camp Sunshine in those years. I saw what was going
on here in this congregation. And yet, I tried to find a balance between being
involved in the church in Holland and trying to follow my heart, too.
When I attended a workshop with Marcus Borg, and it was through Marcus
Borg 's books and that workshop that I was able to give new language to what I
had been feeling in my heart, new language that could frame it in a way that
was acceptable, that I could speak of it, that was true to me, and that I felt very
honest and good about. It was through this place.
There were others in The Center for Religion and Life, other theologians that
were also delightful to hear, to learn their walk and watch a congregation such
as you be open, accepting to all people, to have dialogue. That is what I was
looking for in my life, I was looking for dialogue about the incarnation, about
people's walks, about pluralism, all those kinds of things. Yet, I found that it was
fear that kept people from doing this, it was fear that kept a congregation from
speaking about it, and it was fear and continues to be fear that keeps
communities from speaking. But, not this place. This place accepted and

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accepts. This place loves and this place is safe. It is you people who have walked
the tough walk, and yet, you are there to affirm, you are there to love, you are
there to accept, and I appreciate greatly how you are. I appreciate the
thoughtful preaching, mindful conversations, and the absolute acceptance to
having no answers.
On this day, as a woman and as a mother and as a wife, I am grateful that I
have followed my heart. I am grateful that I have been true to myself, and I can
honestly say that my family today is happy that I am here. So, follow your
heart. Continue your search, and thank you for allowing me to be a part of this
congregation, Christ Community Church.
Thank you, Cindy. That was one story of eight or nine that we heard that night,
and you can understand that there were tears and laughter, and I so wished that
you could all be a part of that, because that is what being a community of faith is
all about, a religious community, in our case, a Christian community, and on this
day of Pentecost, I thought it would be good to share that with you.
Pentecost is a day when we recognize in the long tradition of the church, that our
lives are touched by mystery. But, then that experience of grace needs to be
tested, tested by experience and reason so that the experience of mystery results
in a life of wholeness where we feel at home in the universe, where we feel at
home in our own skin, where our experience resonates with that which we
profess, or in Cindy's better words, where we can follow our heart. If there was. a
common theme that evening in all of those stories, it was this - that there was a
deep intuition in all of those people who, incidentally, represented a broad
spectrum of confessional groups, all coming from rather significant engagement
in the church in its institutional form in one faith family or another. The common
experience of all of them was that, somewhere along the line in the institutional
expression, whether it be defining too narrowly what one must believe, or feeling
threat at the expression of an alien thought, or being put off by the diversity that
was reflective of the broad spectrum of human experience that was brought to the
church, the common thread that evening was that all of these people in one way
or another were serious in their quest, were yearning for that touch of mystery
which they had known, but which then they so much wanted to bring to
expression with a freedom that was reflective of their deepest insights, but always
feeling that they were somehow or other hemmed in. And then they came here.
Today we had four people received at the 8:30 service, which just goes to show
that even early in the morning people can be saved. It was marvelous. At 8:30 we
generally are just trying to wake up for this service, but this morning Jim and
Nancy Schmidt were there and they came in here last Christmas because their
daughter was playing an instrument, so they wandered in to hear their daughter,
and they encountered you. For the first time in their lives after a long struggle, as
Cindy indicated, and some false starts, they said, "This is what we've been looking
for, a community that honors diversity, a community that affirms our questions,

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a community that is not marked by narrow definition and high walls of
defensiveness, a community that doesn't claim to have a set of absolutes and in
no sense believes it has spoken the last word, but rather is a community of people
who take that engagement with the ultimate mystery seriously, who long for a
deep and meaningful life in the spirit, but who also are able to think, to raise any
question, and to be able to make adjustments in understanding as new knowledge
comes to light and more experience is had." That is the kind of community you
are, and that is the kind of community that those who have come in this time
particularly bore witness to. I cannot do it as eloquently as Cindy did it, but as
you sensed not only in her careful articulation, but the passion with which she
spoke, that is Christ Community at its best.
As I was thinking about that, I was thinking about Peter's story and his encounter
with Cornelius. It has so much good humor in it. He has a vision and then the
knock on the door, and he is beckoned to come to the house of Cornelius who is a
Roman centurion and therefore a Gentile, and with the epitome of social grace
and civility, he looks at his host across the threshold and says, "You know, I'm not
really supposed to be here. I'm not supposed to hang out with people like you.
But, somehow or other, God has told me that I shouldn't consider anybody
profane or unclean."
The word profane is very interesting. Profane comes from the root that means
outside the temple, and so what Peter was really saying in this account of Luke is
that God is trying to get through to me, to teach me that I shouldn't say of
anybody, "They are outside the temple," or outside the compass of the grace or
love of God. So, he comes in and says, scratching his head again, "By George, I
guess God is no respecter of persons; God shows no partiality, but apparently, in
every nation those who fear God and do God's will are accepted by God." Well, by
God, that's quite an insight. Everything that Peter had been traditioned to believe
and act upon to that point in his life was now being challenged by the concrete
experience that he was having, which he believed was at the beckoning of the
Holy Spirit. And so he is in this dilemma. What does he do? Does he honor the
tradition which assured him that the God of Israel was God alone, the God of the
Creator of heaven and earth?
Or, at this point, did he have to expand his vision? Did he have to sense that
maybe the barriers that had made this peculiar people, this special people, given
them a very strong sense of identity as the purveyors of this marvelous knowledge
and understanding of God, did he have to at this point see that those barriers
were being taken down and that now there was the universalizing possibility?
I never know how I feel about the fact that the Christian Church finally broke
with its Jewish mother. I wish there had not had to be a break, because why do
we need to birth another world religion? And yet, on the other hand, I know that
through the Christian Church the God of Israel has been brought to the nations
and we still have the distinctive witness of the Jewish people and the world would

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certainly be a poorer place without the presence of the Jewish people. And so it is
in the ongoing story of history, we have this experience that cannot be denied
which denies the presuppositions on which our faith structure has been founded.
Peter, at that point, if he had any doubt, is given convincing proof, for he begins
to tell the story of Jesus, and as he does so, what happens? The Holy Spirit falls
on the crowd and he experiences the same thing that happens in the portals of the
temple of Jerusalem among his own Jewish brothers and sisters. Now don't get
any ideas, I want decorum this morning. I don't want any dancing in the aisles, I
don't want too many amens. But, what happened is that the Holy Spirit fell on the
crowd and they broke loose. There was this ecstatic experience. There was this
experience of God, this ultimate mystery breaks through and touches concretely
the lives of people who cannot contain themselves, and Peter says, "Wow! That's
the same thing that happened to us." Thank God at that point that Peter was able
to yield to the movement of the spirit of God. If you go on into chapter eleven, the
first couple of verses, you will find that the General Synod of the..., no I mean the
Jewish leaders gathered and they were put off and they criticized Peter. Peter
said, "All I can do is tell you my story." And then thank God, because there is
salvation even for the Church, they delighted in the fact that obviously God was
doing something now on a global dimension.
Peter's theology was inductive theology and inductive theology is good theology.
Its opposite is deductive theology. Deductive theology is when you know the
answer before you encounter the question. You have a kind of a propositional
truth that has to be absolutely true, and then you take that propositional truth
that has to be true and you go to concrete experience, and you force your concrete
experience into conformity with that dogmatic statement, that absolute.
Deductive theology is a well thought out system that acts as a template that you
impress on human experience, so that because of that template of dogmatic
system, you can now know what is possible in terms of real human experience.
That is the way the Church always tends because, once we get it put together, we
really don't like it messed up again. But, as a matter of fact, if we would be true to
what we see in the pattern of the Book of Acts, there was inductive theology.
There was experience that tested the faith structure, and the experience altered,
modified the faith structure, so that the faith structure was never absolutely
stated. It was always in process; it was always tentative; it was always provisional,
and tomorrow another experience causes me to "tweak" that understanding, so
that there is this constant openness to new experience.
We are dealing with the touch of that ultimate mystery. After all, down deep,
don't we want some moment of the experience of that which is ultimate? Of
course we do. I speak of mystery, mystery not like something we will solve down
the line as we get a little bit smarter, but mystery as that which transcends human
capacity to know. But, then that mystery breaks through and I am touched in a
thousand different ways, in a hundred different settings, and in those moments
when I know I didn't create myself, I am born and I will die, I love another and

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that love relationship will be broken by death, and what does it all mean and
where is it all tending and is this all there is? Those are questions for which there
is not an easy answer, and to be human is to be in the stream of history, and to be
in the stream of history is to be in the position of continuing, ongoing experience.
History is open-ended. Our lives are open-ended. The very mark of being human
is that there is an open end to it, so, on that open-ended pilgrimage and journey I
am constantly experiencing new things.
In his mighty dogmatic volumes, Karl Barth wrote in the preface of one after
having written probably 6000 pages already, "Some people accuse me of
changing. I'm not changing, but the landscape is different." Of course. And so, I
don't come to my human experience already knowing. I come to my human
experience with a touch of that ultimate mystery. I come into that human
experience with my story. And all of that gives me eyes with which I encounter
my experience, but my experience, in turn, loops back on my story and enables
me to see things that I never saw before. And so, to be human in the stream of
history is to have a sense of the ultimate mystery of things and to come to
continually new opportunities and experiences and possibilities, so that we honor
diversity, we leave no answer closed and final. We affirm the questions, and
together we enjoy the journey, and together we support one another in the
community of love and care as we live before the ultimate mystery and the
questions that are beyond our fathoming. That is the joy of the community of
grace, and as I said, if there was one thing that marked those who have come in
this time, it was that relief. I can experience. I can question. I can wonder, and all
the time in the deep, deep intuitive sense of being embraced by grace because I
am embraced by grace in the body that is the body of grace, the body of Christ
which is enlivened by the breath of God, the Spirit of God.
When I came back from Florida, I was all excited about having read the first
volume of Gary Dorrien's The Making of American Liberal Theology, and as I
read that story, the first volume dealing with the 19th century, I was so dumbfounded, because what I read there as the history that had developed in the
American experience of the liberal church, I had lived through myself every inch
of it, and as I quipped at the time, I wish somebody had told me. It wouldn't have
been as tough to get through. But, as Cindy said, getting through is all part of that
process. But, when you have really slugged your way through, when you have
been swimming through asphalt, when you have sometimes been afraid and
sometimes been hurt, then to be immersed in grace, to be set free - Ah! The joy of
it. And so, I find it so remarkable. Here we are a community of grace, that is in
some measure the consequence of some leadership that I have given
theologically, who grew up thinking that liberal was a dirty word.
Gary Dorrien's thesis is that what has marked the liberal tradition is the refusal of
an external authority, and the insistence that that authority, be it church or
liturgy or text, be tested by reason and experience, so that we are not locked into
a box but, as our experience grows and our knowledge grows, the faith story

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continues to be understood in the light of all that continues to come to light. That
is such a freeing, exhilarating experience. That is the liberal tradition. That is the
open tradition. That is the gracious tradition. There is nothing to defend, nothing
to fear, just the joy of the journey. Touched by the mystery, continually tested by
experience and reason. That is the beautiful, simple story of the child of God.
Happy Pentecost.
References:
Gary Dorrien. The Making of American Liberal Theology: Imagining
Progressive Religion, 1805-1900, Vol. I. Louisville: Westminster John Knox
Press, 2001.

© Grand Valley State University

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                    <text>=

STOCKBRIDGE

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ONEIDA

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POTOWATOMI

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MENOMINEE

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HANNAHVIU.E
INDIAN RESERVATION
ROUTE 1
WILSON , MICHIGAN 49896

SlXTH ANNUAL

TRADITIONAL GREAT LAKES AREA

POW-WOW
JUNE 30 &amp; JULY 1, 1984
MASTER OF CEREMONIESHOST DRUMHEAD DANCERS~c::,.O~f· VETERAN DANCER-

Bucko Teeple &amp; Larry Matrious
Little Soldier Singers-Kansas
Tom &amp; Bea Peters
Buddy Chevalier

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SUNDAY
Ceremonies
Grand Entry 1 p. m.
Bingo 1 p.m.

SATURDAY
Grand Entry 1 p.m.
Grand Entry 7 p.m .

FIRST 5 DRUMS $200.00
DONATIONS: $2
TRADER FEE: $25
(The weekend-No imports)

Meals
Camping
Security

·---'-~ - For Information,
Drum, and Trader Registration

Cal I (906) 466-2342

�</text>
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              <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/446"&gt;Edward V. Gillis Native American publication collection, RHC-14&lt;/a&gt;</text>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>RHC-14_great-lakes-area-pow-wow_1984-06</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Traditional Great Lakes Area Pow-Wow, June 1984</text>
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            <name>Date</name>
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              <elementText elementTextId="43067">
                <text>1984-06</text>
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            <name>Description</name>
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                <text>Traditional Great Lakes Area Pow-Wow flyer, Wilson MI, June 30 - July 1, 1984, collected by Edward Gillis included as part of his Native American publication collection.</text>
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            <name>Creator</name>
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                <text>Hannahville Indian Reservation</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Indians of North America -- Michigan -- Periodicals</text>
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                <text>Indians of North America</text>
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                <text>Michigan</text>
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                <text>Michigan -- Grand Rapids</text>
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                <text>application/pdf</text>
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                <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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