1 24 22 https://digitalcollections.library.gvsu.edu/files/original/2b64e91eafef94e8463a4f10944444ce.pdf bf110f6281861fdeea3180724759a9ef PDF Text Text World Convulsion and the Exciting Vision of Faith Independence Day Weekend Text: Psalm 33: 10-11; Revelation 15:3 Richard A. Rhem Christ Community Church Spring Lake, Michigan July 5, 1981 Transcription of the spoken sermon I have not lived on Lake Michigan long enough to grew accustomed to sunsets and I hope I never do. No matter how urgent the task at hand, Nancy and I stop and watch the setting of the sun every evening that we are home. It is a very special time - a time to savor the beauty and wonder of the created order; a time to stand in awe of the beauty of our Father's world. But in the year we have been there, I have learned that there are evenings when one can predict a beautiful sunset - when the day has been clear and there is no sign of a cloud in the western sky and the sun sinks toward the horizon with all of its golden radiance streaming forth without a filtering cloud. Such a sight is beautiful - the end of a perfect day. However, there is another kind of evening completely unpredictable as it moves toward the moment of sunset. Perhaps a storm has just passed through or a front is gathering in the West. Huge cloud formations in constantly changing configurations play across the sky with the sun breaking through a crevice here, gilding a foreboding looking cloud there. The interplay of sun and clouds is dramatic, fascinating. Sometimes in those few moments as the sun slips silently into the sea, a cloud covers it all and there is no sunset to be seen. But at other times the clouds break, and across the water pours a path of melted gold and all the lowering clouds are touched by the varying hues such that no artist could do them justice. That is a sunset! This is a parable of world history and, in microcosm, a parable of our personal lives, as well. My theme on this Independence Day weekend is that the Eternal God, the Sovereign of the Nations, works His purposes out in the midst of world convulsion, and His movement in History can be detected by the eye of faith. If we live by the vision of faith we can see the effecting of God's purposes in world convulsion. The dictionary defines the word "convulsion" as, "the action of wrenching or condition of being wrenched... violent social, political or physical disturbance...to shake violently, to agitate or disturb," and convulsion is a fit word to describe our © Grand Valley State University   �World Convulsion and the Exciting Vision of Faith Richard A. Rhem Page 2   world. It is a world in ferment -so much more than 205 years ago when those shots were fired that were heard 'round the world. As a matter of fact, those shots were not heard 'round the world. Much rather, what was happening was a rebellion in a British colony, the implication of which could hardly be foreseen at that time. The world went on its plodding way then, but at that time one could hardly speak of world convulsion. What happened then has had far reaching consequences. We have had now 205 years of national existence - an experiment in freedom - a nation shaped and formed deliberately to create the greatest possible freedom for its people. That freedom has brought unprecedented blessing and prosperity and we cannot treasure it too highly nor guard it too carefully. That freedom is a precious gift which is constantly in peril from within and from without. After 205 years we who enjoy it are still a small minority of people, for the vast multitude of humankind live under totalitarian regimes, live regimented lives, live in grinding poverty, despair and hopelessness. What is the proper celebration of our national independence? Where have we come in these two centuries? Where do we stand today and what ought to be the posture of the Church over against our world in ferment? Are we threatened by world convulsion? Should we use our mighty power in the world to repress the cry for human freedom or ought we to be working to break the stalemate of terror that characterizes our world today? God works His purposes out in history. He, the Sovereign of History, effects His purposes in the midst of world convulsion and world convulsion is pregnant with new possibilities for the realization of God's intention that all people and nations should live a fully human existence in peace and well-being. It is not always a simple matter to detect the invisible hand of God in the midst of the uproar and dust of history's unrest, but biblical faith has always been characterized by a confidence that God makes the wrath of men to praise him and that out of the chaos created by the pride of nations and the lust for power and glory, God affects His purposes of love. And so, this morning, on this Independence Day weekend, I want us to think about world convulsion as the opportunity for the working out of the Divine Purpose and understand that world convulsion in terms of the exciting perspective of our faith in the God of History. The commitment that was made and the risk that was involved two hundred years ago, which has proved to be so meaningful in the lives of us all, that commitment which has issued in this great nation with our experience of liberty and freedom, a nation deliberately designed to enhance human freedom – that commitment must be made again. And it needs to be made again not only for ourselves, but for all peoples. For it seems to me appropriate on this, our Independence Day weekend, that we make another declaration and a new declaration, this time not a declaration of independence, but of interdependence with all the people of the earth. For if there were no higher motivation driving us © Grand Valley State University �World Convulsion and the Exciting Vision of Faith Richard A. Rhem Page 3   on than self-interest, then we could say, in all honesty, in the self-interest of this nation and its people it is incumbent upon us to recognize that in this world which has grown so small - grapefruit size - it is impossible for us to pursue narrow, nationalistic purposes. Rather, we must become citizens of the world and embrace within our purview all people and nations. And to the extent that we are true to our own principles and honest with our own past, we must lend our power and our resources to every movement of human freedom, being sensitive to every cry for human liberation and the deliverance from bondage, wherever we find it. If we would be true to our past, we must be as committed to the freedom and liberty of all peoples as we have been to our own. I do not have a program, a one, two, three-step approach that you can go out of here with. Rather it is my intention to seek to raise your consciousness of the issue that is before us - the necessity of our nation to be committed to the freedom and the liberty of nations all over. Because, you see, we have moved to the other side of the issue. We are now in the position of the crown of England 200 years ago. We now are in the preeminent position. It is now in our selfinterest, if we are shortsighted, to maintain the status quo. We live in a world that is teetering on the brink of disaster with a balance of terror between the East and the West. We live in a world that is on the threshold of blowing itself up and destroying itself, and we are the persons of power. We are the persons of resource. We now pull the strings. We, now, have the ability to impact the world, either for peace or for destruction, and if we hear the word of God, then we will not be fearful of world convulsion, but we will see it as the opportunity to nudge and move the world toward a more humane society worldwide. The shot that was heard ‘round the world 200 years ago wasn't really heard around the world. This was a backwoods part of the world - who ever heard of America, and who knew what was here and what possibilities there might be? I am sure that Europe looked down its nose at this backwoods operation. The American Revolution was really just a pimple on the surface at the time - who would know what would issue from those apparently parochial events? But such is not the case today because events of far less significance impact us. Through the instant news coverage of the mass media incidents half a world away send their reverberating shocks around the globe. We are bound together in a bundle of life today like never before, and it is high time that we in the United States of America and in the Christian Church in America recognize our worldwide responsibility and recognize that it is not enough to pursue our own national interests and our national purposes. Even intelligent self-interest demands that we take the world into our view. The American Revolution eventuated in this great nation, and we can say that the commitment to liberty and freedom at that time has been vindicated. The experiment of that time and these past two centuries has not been an accident of history, for our founding fathers recognized that liberty and human dignity must be grounded in the Eternal God and our founding documents witness to that fact. © Grand Valley State University �World Convulsion and the Exciting Vision of Faith Richard A. Rhem Page 4   But if we would be true to that heritage, then we must recognize that that which we will for ourselves we must will for all peoples. And it is incumbent upon us to recognize our world responsibility, and to declare our interdependence. That isn't popular. As a matter of fact, it goes against the grain. It is much easier to exploit the fears of people and it is much easier to beat the drums and whip up a nationalistic feeling and a fervent patriotism. Throughout the history of mankind there have been those who have set up straw men and scapegoats and we see it happening on our evening news in Iran today where the Islamic revolutionary fires need to be fed constantly by hatred of America, justified or unjustified. History has always been filled with demagogues who would manipulate people for their own purpose and we see a narrow nationalism espoused by the very vocal religious Right in our day. But it is up to you and to me who are Christians as well as Americans to recognize that history is His Story, and that He embraces all people and has good will and purposes of love for all of humankind. Therefore, it is not enough for us to make a kneejerk, nationalistic and patriotic reaction to events in the world, but rather to take a step back and recognize our responsibility to be the instruments of God for the furthering of peace and the enhancement of the human condition everywhere, on both sides of the curtain, in the East and the West, in the North and the South, in the First World and the Second World, the Third and the Fourth, in developed nations and in developing nations - to recognize in our small world, that has shrunk to such miniscule size, that whatever happens anywhere in this world will impact our life and our existence as well. Whenever one gets into this area, one is in the area not of black and white, but of many shades of gray. The international situation is so highly complex that there is really only one thing we know for sure, and that is that those who have easy, simple solutions do not understand. Beware of the simplistic solution to problems whose complexity we can hardly probe. However, we cannot be silent until we have all the facts in. And so, in the midst of our struggle to determine the posture of America in this world of ours, in the 20th century, we recognize the inadequacy of our understanding and the complexity of the problem. Yet, act we must. For example, let us take the instance of El Salvador, which I have mentioned before here. How ought we to react as a nation? Bishop Romero was murdered there a little over a year ago. He was the Archbishop of San Salvador and in his high, ecclesiastical office he had identified with the situation of the poor. In identifying with the case of the poor, there are those who would write him off by simply saying he fomented the unrest among the peasants. Well, I imagine that he did that. As a Christian who knows that God will not have people live in grinding poverty and futility, standing with the poor in a country that has been characterized by repression and oppression, what is a Christian leader to do? He wrote to President Carter back in 1980 and in that letter he said, © Grand Valley State University �World Convulsion and the Exciting Vision of Faith Richard A. Rhem Page 5   It disturbs me deeply that the U.S. government is leaning toward an arms race in sending military equipment and advisors to "train three Salvadorian battalions in logistics, communications, and intelligence." In the event that this news is accurate, your government, instead of favoring greater peace and justice in El Salvador, will undoubtedly aggravate the repression and injustice against the organized people who have been struggling because of their fundamental respect for human rights. (…from an address by Prof. Jose Jorge Siman, Former President, Commission of Justice and Peace of the Archdiocese, Catholic Church of El Salvador, given from the pulpit of Riverside Church, New York City, on Peace Sabbath, April 26, 1981.) Nonetheless, our government did not heed the Archbishop. We did send aid and military advisors. And this present administration has done the same. Choosing El Salvador in their early days in office as the point at which they would draw the line, they blew it all out of proportion, and then tried to dampen it down again. Obviously, that little nation was to be a testing ground - those poor people, those suffering peasants, the playground of the major ideologies of the day. In April, on Peace Sabbath, Bill Coffin had in his Riverside pulpit a professor from El Salvador who spoke about the situation and pleaded with American Christians to send human aid, not weapons. And following his comments, Coffin said, ... If it is true that Communism has never come to a nation that took care of its poor, its aged, its youth, its sick, and its handicapped, then why can't we say to the Junta in San Salvador, "We'll help you take care of your poor, your aged, your youth, your sick, and your handicapped, but we will not help you find a military solution to what is not a military problem?" In Nicaragua, where Catholic priests are in the ruling cabinet, where Jesuits manage the nationwide literacy campaign and are nominated for the Nobel Peace Prize by more than one hundred members of the British Parliament, why shouldn't we help the Sandinistas in the same way we helped Somoza for forty years without blinking an eyelash?... In Cuba, why shouldn't we lift the blockade of twenty years, and instead of sending Marines to Guantanamo Bay, let businessmen wade ashore in Havana? That's what Castro wants, that's the way to counteract Soviet influence, and that's the way to practice peace. The cure is caring, not killing; serving people, not power. Caring for others is the practice of peace.... Peace does not come through strength; strength comes through peace. The Psalmist in the lesson we read this morning said the Lord brings the plans of nations to nothing. He frustrates the counsels of the peoples. But the Lord's own © Grand Valley State University �World Convulsion and the Exciting Vision of Faith Richard A. Rhem Page 6   plans stand forever. And then the Psalmist went on to say what this world has never learned - and our nation does not understand, as well. A king is not saved by his great army; a warrior is not delivered by his great strength. The war horse is a vain hope for victory, and by its great might it cannot save. Psalm 33: 16, 17 (RSV) The world teeters on the brink of disaster, and what have we to say? I don't like radicals. I get sick and tired of radicals. I wish they would go away. I get tired of the media putting them before us all the time. One such radical is Daniel Berrigan, the Catholic priest who has been in and out of jail the last decade and a half. Most recently he and a few others went into the G.E. plant in King of Prussia, Pennsylvania, which produces equipment for nuclear missiles. They destroyed what they could before they were arrested. They were just tried and convicted. In an interview, Daniel Berrigan had some things to say which, in spite of the fact that I don't like radicals, spoke to me. He said... The Jesuit order accepted me as a member. The Catholic Church ordained me as a priest. I took all that with great seriousness. I still do, with all my heart. And then Vietnam came along, and then the nukes came along. And I had to continue to ask myself at prayer, with my friends, with my family, with all kinds of people, with my own soul, "Do you have anything to say today?" I mean, beyond a lot of prattling religious talk. Do you have anything to say about life today, about the lives of people today? Do you have a word, a word of hope to offer, a Christian word? That's a very important question for anyone who takes being a priest, being a Christian, being a human being seriously, "Do you have anything to offer human life today?" Sojourners, June 1981, p. 23. Well, do you have anything to say today? Do I have anything to say today? The last issue of TIME magazine has a two-page essay on “The Bomb.” It says, in effect, since Hiroshima in 1945 the world has refused to look at the bomb. We have refused to look at the seriousness of the bomb. And we continue with nuclear proliferation and arming ourselves to the teeth with more warheads than would be necessary to blow up the entire globe, and still the song goes on. Israel makes a preemptive strike on the reactor in Iraq and justifies its action as necessary for its own safety and the safety of the world. In the wake of that, an Arab spokesman said, "We need the bomb!" In a world where six countries have the bomb, probably two more, and by the end of the 80's the possibility of 40 nations having the bomb, what has the Church to say? TIME magazine deals with it; I suppose we ought to, too. The war horse is a vain hope for victory… If the Psalmist were writing today he might say an antiballistic missile, or a nuclear submarine is a vain hope. © Grand Valley State University �World Convulsion and the Exciting Vision of Faith Richard A. Rhem Page 7   A king is not saved by his great army. … The Lord brings the counsel of the nations to naught; he frustrates the plans of the peoples. The counsel of the Lord stands for ever, the thoughts of his heart to all generations. Blessed is the nation whose God is the Lord, the people whom he has chosen as his heritage! What do we do? Well, we don't make knee jerk reactions to every announcement from the White House or the State Department that would rile up our patriotic blood and make us feel like good guys over against the bad guys. We realize that we are in this bundle of life, bound up with all nations and people, and it is not a case of black and white or good and evil, of one side or the other. It is high time that we are true to the principles on which we were founded and that we seek to aid and abet every movement for human freedom and liberation anywhere in the world; that we pray for peace and begin to take steps and action, concrete action, that will further peace; that we come face to face with the horrible reality, the insanity of a world that lives under the shadow of nuclear armaments and that we recognize that our welfare rests with the welfare of the whole human family. A Declaration of Independence 200 years ago – in the providence of God, a magnificent move toward the enhancement of the human condition. 1981, high time for a Declaration of Interdependence for a world that would be made safe for children and for the generations yet unborn. Trust in arms? “The war horse is a vain hope for victory.” When will we learn it? As I was thinking about all these things this morning, I did what I always do on Sunday mornings, in the stillness, when the family is trying to sleep. I put on Bach's Mass in B Minor - a powerful piece. It begins with the Kyrie, "Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us." And then it moves into that great, strong, "Glory to God in the Highest and on earth peace among men," then it moves on through the affirmation of faith, the Nicene Creed, and eventuates in the great chorus of Alleluia and praise with the closing cry, "Grant us Thy peace." And as I heard that stirring music, the music itself communicating as much as the words, and I thought about the world in convulsion, I thought to myself - the world in convulsion seems to be so real, so close, so tangible, and the Glory to God in the Highest and Peace on Earth among men of good will seems to be so remote, and yet the music, the music convinced me that that is the Ultimate Truth, and in a world in convulsion we will not despair or give up in hopelessness, paralyzed by fear because we believe that, in the midst of world convulsion, God is working His purposes out. The exciting vision of faith keeps us going and we know that history is not an accident going to happen, but rather throughout all of its chaos is woven that meaningful thread of the purposes of God that will culminate with that great cry, "The Lord God Omnipotent reigns!" But He does not work in a vacuum, rather through His people who, like those 200 years ago, are willing to die for a heavenly cause and sacrifice life itself if need be that there might be peace on earth. Amen. © Grand Valley State University �World Convulsion and the Exciting Vision of Faith Richard A. Rhem © Grand Valley State University Page 8   � 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. Scripture Text Psalm 33:1-5, 10-22, Revelation 15:1-4 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-0-19810705 Date A point or period of time associated with an event in the lifecycle of the resource 1981-07-05 Title A name given to the resource World Convulsion and the Exciting Vision of Faith 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 Text Description An account of the resource A sermon given by Richard A. Rhem (Dick) on July 5, 1981 entitled "World Convulsion and the Exciting Vision of Faith", at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 33:1-5, 10-22, Revelation 15:1-4. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Divine Intention Faith Freedom Global Community Interdependence Liberation Peace https://digitalcollections.library.gvsu.edu/files/original/cc5abf3092be9470597ebd4f018e50e4.pdf 7c753a27862dc35356ca06e21ddb6aba PDF Text Text God and Cosmos From the sermon series on the Cosmos Text: Hebrews 11:3 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 8, 1981 Transcription of the spoken sermon By faith we understand that the world was created by the word of God… Hebrews 11: 3 If you had come past my home last evening about 10 o'clock, you might have thought that I was really desperate, for you would have seen me with my cap and coat, out on the deck with my telescope, gazing at the moon and surveying the stars. And you might have figured that, after a week's vacation, having played all week, at the eleventh hour I was desperately looking for a message in the stars to bring you. Such would not have been the case, of course, for the message was well under way by then. But having reflected all week long on the fantastic cosmos of which we are a part, having already savored the wonder of yesterday - the clear air, the blue sky, the radiant sun; walking along the beach with its lapping water, cold and clear as crystal; having seen the magnificent sun slip into the sea in the West, and then the stars glimmering in the night heavens providing a fit setting for the silvery brilliance of the moon, I thought to myself, why not get out of the study and savor it even more? And so, I did. With my telescope, I gazed at the moon and I located a star or two and thought to myself that it is true O Lord, our Lord, how majestic is thy name in all the earth!... When I look at thy heavens, the work of thy fingers, the moon and the stars which thou hast established; what is man that thou art mindful of him, and the son of man that thou dost care for him? Psalm 8: 1, 3, 4 (RSV) The depth of eternity symbolized in the immensity of space in this vast cosmos of which we are a part, is but a finger pointing beyond itself to Him Who, in the beginning, created the heavens and the earth. I am sure we all identify with the awe, the sense of majesty which is reflected in this psalm of wonder and praise. I am sure we have all had the experience on a starry night when the atmosphere was clear as it was last night and the sky cloudless. We have looked up and we have wondered at it, and then we have © Grand Valley State University   �God and Cosmos Richard A. Rhem Page 2   found peace and comfort in the conviction that this is our Father's world. The glories of the cosmos are a reflection of the glory of God. For, as the writer to the Hebrews says in the words of our text taken from the 11th chapter, By faith we understand that the world was created by the word of God. By faith. It is certainly by faith. It is our conviction that He Who revealed Himself supremely in the face of Jesus and Whom, through Jesus, we have found to be gracious, is the Creator of the heavens and the earth. And, believing that, we have found a home. We know this is our Father's world. This is the first of a series of messages about God and Cosmos. God and Cosmos, in that order, because I do believe that God is prior to Cosmos, and Cosmos is the consequence of the deliberate intention of God to call into being that which was not. All that is, is because God said, "Let there be." I deal with this right now because I am currently viewing the television series, the 13-part Cosmos series, which is written and narrated by Carl Sagan, who must be one of the world's finest astronomers, and who is, besides being an excellent scientist, an outstanding communicator. I hope that you have seen some of that series and, if not, I hope that you will, for it is an amazing production. The photography is thrilling, the technical aspects of it are superbly handled, and the communication skills of Carl Sagan are something to behold. As I view that series, it causes me to look beyond the cosmos to the creator of it all, to experience again what the psalmist experienced, and to say within my heart, "O Lord, our Lord, how excellent is Thy name in all the earth." Carl Sagan would not agree with the psalmist or with you and me that the cosmos is the consequence of the deliberate, creative act of God. Carl Sagan is an excellent scientist and an excellent communicator and I acclaim the job that he has done. I want to go on record as saying that I think it is tremendous that the depths and the deep secrets of the physical universe are being more and more unraveled in this wonderful way through this marvelous medium, by this great communicator. For he is skilled, not only in his understanding of the universe, but in his ability to make the profound simple. And when he is an astronomer, a scientist, and when he is setting forth all of that data which is available through the explosion of knowledge and through the use of instrumentation which is so sophisticated that it boggles the mind, then I listen intently and I learn. This past week I spent the week trying to master the book which is the narration of the video series. It is entitled, Cosmos. It's a very big and beautiful book, and a very expensive book. I recommend it. When Carl Sagan is a scientist and an astronomer, I learn a great deal. When he ceases to be an astronomer and a scientist and becomes a philosopher and a theologian, then he has moved into my territory and I carry on a dialogue with him. As long as he is talking about protons and neutrons and quasars and pulsars and galaxies and all of that, then I am an innocent bystander listening in and learning and eagerly so. When he becomes a philosopher and a theologian, then I say, "Carl, let's talk about that." © Grand Valley State University �God and Cosmos Richard A. Rhem Page 3   Now, a scientist has every right to be a theologian and a philosopher, and I suppose most all of them really are, because all of us finally are. The difficulty comes when the two are so closely intertwined that one hardly knows whether this is the result of the data gathered through some radioscope, testing the outer limits of space, or whether it is the configuration conjured in the mind and heart of the scientist. When he becomes a philosopher and theologian, then I take exception to him, because then he would not agree with our Judeo-Christian tradition, our conviction that all that is, is as a consequence of the Word of God. He would commit Genesis and the Letter to the Hebrews and the great Psalms to that great body of myth and fable which is a part of the common human experience. Every people who have ever lived have had some kind of an explanation, some kind of a myth which explains why there is anything. And Carl Sagan would lump our Biblical tradition with all of those religious and semireligious explanations for the fact that there is something rather than nothing. It is at that point that I would differ with him and call him to account. He is a materialist. Now, a materialist is one who believes that, finally, everything can be reduced to matter or energy. Now, you all understand Einstein's Theory of Relativity, which says that those two are interchangeable, that mass and energy are interchangeable, that finally, ultimately, the building blocks of reality are very simply molecules that can be reduced to energy. So a materialist believes that, finally, you can reduce the whole of reality to energy, electricity if you will, to chemical reactions, so that the emotions that we feel are the result of chemical reactions and nerve connections, and so forth. A materialist believes that the whole of reality and the totality of human experience can be reduced to that which is material, physical. Now, in saying that, he has to deal with the fact that you and I are intelligent and we are conscious. We are self-conscious people. We can reflect back upon ourselves, we know that we exist, we think about ourselves, for better or worse. And we have an intelligence. We can communicate. He would say that there may be intelligent beings in other universes. If there are, we don't know about it. They haven't signaled us yet, nor have they returned our signal. But, be that as it may, as far as we are concerned, and after all we can only deal here with planet Earth, the highest form of the cosmic evolutionary process has resulted in human intelligence and human consciousness . We are the only beings that know that we are. We are the only beings with the intelligence and the self-consciousness to reflect on the cosmic process of which we are a part. And, consequently, if everything can be reduced down to that point of energy or matter, then human intelligence and human consciousness and human emotion, likewise, can be reduced down and be explained in terms of electricity, chemical reaction, etc. And that would mean, of course, that we are at the top of the ladder. This is as far as the process has gotten. And that would mean, of course, that there is no higher rung as yet realized. Who knows what may be up there? One might say that humans have become godlike. Human existence with its intelligence and © Grand Valley State University �God and Cosmos Richard A. Rhem Page 4   consciousness is the highest rung of the ladder at this point and, consequently, with nothing beyond, there can be no one beyond. A materialist explains the totality of the cosmos in terms of the building blocks of reality that are reducible in the laboratory. Human intelligence and consciousness may be praised and affirmed and acclaimed. It is the highest development of the cosmic process. There is no one beyond. Such is the view of the materialist. Such a one is a naturalist. He would be a humanist, too, I suppose. But you and I believe more than that. As long as Carl Sagan is an astronomer and a scientist, we learn; we learn with fascination and with eagerness. We marvel at the ingenuity of the human mind, at the intellectual powers of an Einstein, the exploratory endeavors of Galileo and Copernicus, Kepler and the whole host of those who have probed the depths of reality and given us today such an amazing insight into the cosmic order. It is exciting and fascinating and we ought to affirm that in the Church. When Carl Sagan has said everything he has to say, he has not yet dealt with the religious question. Being a materialist, he has planted his feet squarely within this cosmos, whereas you and I see the totality of the cosmos as the consequence of the creative act of One Who transcends the cosmos, Who is not encased within the system of which we are a part, with our galaxies and our planets and our stars. We look to One Who is beyond, One Who stands apart from and Who spoke and called into being that which did not previously exist. By faith, we believe the worlds were fashioned by the Word of God. That God was, and nothing else was, and God spoke, and it came to be. That is the affirmation of the Letter to the Hebrews, the reflection of that first chapter where he sees the cosmos to the extent that he was able to understand it and he says, …they will perish, but thou remainest; they will all grow old like a garment, like a mantle thou wilt roll them up, and they will be changed. But thou art the same, and thy years will never end. Hebrews 1: 11-12 Or the psalmist who said, "O Lord, our Lord, how excellent is Thy name in all the earth." When I consider the heavens, the moon, the stars which you have made, my worship is not offered, as it has been through so many ages of humankind, to the stars and the moon or the sun or the cosmic order itself, but to the God Who is apart from it and brought it into being. That is the Biblical tradition. That is the Judeo-Christian faith. It is our faith. And so we study the cosmos. As we view such a marvelous presentation as the television Cosmos series, we are fascinated and we marvel at the wonders, the complexity and the simplicity of the created order. But we always look beyond, and then we know this amazing place is our Father's world. © Grand Valley State University �God and Cosmos Richard A. Rhem Page 5   We have learned a lot through the research of astrophysics. They tell us that 15 to 20 billion years ago this universe was formed. Science, itself, has formulated what is today the most accepted model of origin - the ''Big Bang." There was a high concentration of energy and mass, almost a pinpoint. And from that intense concentration of energy evolved a nuclear explosion that scattered the elements in every direction, from which explosion we can still, through very delicate radioscopes, hear the pulsing of radiation. From that Big Bang 15 to 20 billion years ago, this whole cosmic order of which we are a part emanated. They tell us that it is still expanding like a balloon. If you blow up a balloon that has polka dots on it, the polka dots keep getting farther apart, but they remain relatively in the same position on that sphere. And so, this universe is going outward. They tell us if there is enough mass within this expanding universe, the force of gravity will eventually stop the expansion, that it will, in turn, contract so that after the Big Bang will come the Big Crunch. And then, they tell us, possibly with that Big Crunch and that high concentration again, there will be another nuclear explosion that will start the whole process over again. Does it make any difference to Genesis? Does it make any difference to Hebrews or to Psalm 8? Not a smidgin, really. For, who knows what God is up to? Who knows what fantastic things He has in store for this, our planet Earth, which is just a little speck of dust occupying an instant of time in this dramatic, cosmic, evolutionary process. But on this little speck of dust, in this instant of time, we exist, conscious and intelligent, able to reflect on the process and to adore the God Who is behind it all. What we have learned about space is so amazing. For example, they talk about black holes. I wish I understood black holes. In the next life I'm going to conduct great music. The third life I want to be an astrophysicist. I have never had a physics course in my life, and I am really out of my element. But, anyway, try to understand the black holes. Have you ever pulled the plug in a basin of water? You pull the plug in the sink and the water goes down the drain. If you had good drainage, the water was pulled down forming a whirlpool over the drain. Well, they say that where there is a high concentration of energy from the collapse of a great big star, maybe four or five times bigger than our sun, there is such a concentration of gravity that it rushes right out of the universe. Like if you had your hand inside the balloon and pushed it out. That gravity is so great, so intense, that it doesn't even let the light out, so that you look in the sky and there is a black hole. (You can't see the black hole where the star was, but you know that the star was there because there is such a strong emanation of x-rays from that point that they can tell by the radioscopes that it is there.) It is a tremendous source of power. Well, even Carl Sagan says that those black holes might be the shoots that would send us from one universe to another. I was thinking about the book Life After Life, and all the stories of those who have edged right up to death and then come back. They talk about that tunnel of light. Who knows but maybe it's a black hole? It's a black hole from the outside, but © Grand Valley State University �God and Cosmos Richard A. Rhem Page 6   inside, the light is there, you see. Does it make any difference to Genesis, or Psalm 8, or the Letter to the Hebrews? Not a bit. The more we learn, the more we probe, the more we understand, the more wonder, the more sense of awe, because of the majesty, the mind-boggling nature of the cosmic order. Our earth, 4.6 billion years old, part of a cosmic evolutionary process 15 to 20 billion years old. They say if you took a few baseballs and scattered them on the North American continent they would be crowded compared to the stars in space. And our galaxy, the Milky Way, has four billion stars, and our galaxy is in what they call the Local Cluster, a relatively small cluster. There are numberless galaxies. Sagan writes, We live on a mote of dust circling a humdrum star in the remotest corner of an obscure galaxy. And if we are a speck in the immensity of space, we also occupy an instant in the expanse of ages. Cosmos, p. 20f. Can you begin to take it in? I cannot. But whoever said God wasn't big? And whoever said God lacked power? By faith, we understand that the worlds were fashioned by the Word of God, and the more we learn, the more we stand in awe of One Who stands apart from and creates the heavens and the earth and this place for you and for me. When the Bible affirms that God created, it doesn't mean to tell us all of the scientific details about where everything came from, or the process by which it arose. The Church too long has used the Bible that way, as a scientific text. And because of that kind of use of the Bible there has been the unnecessary and tragic conflict between science and religion. The Bible simply is trying to say that God is at the beginning and God is at the end, and whatever exists, this cosmic evolutionary process contains nothing that can be threatening to you and to me, because God is at the beginning and God is at the end. And when the Bible says Creation is good, it simply is saying that it is a good place for us to develop and to grow in the grace and the knowledge of Jesus Christ. And when it says that God called into being that which exists from nothing, it is simply affirming that there is nothing in the cosmic order that can be threatening, because God is sovereign and Lord over all. That is really all we are saying, but that is to say tremendous things about our human existence, and the cosmic order of which we are a part. I am excited about this, because I believe too long in the Church there has been an atmosphere of fear and an attitude of defensiveness. I grew up being threatened by science. I grew up fearing every new discovery. I grew up wishing there would be no more explosion of knowledge, fearing that somehow or other, the faith and the things that were most dear to me would be exploded by some new view under a microscope or some distant vista from a telescope. The Church's history is tragic: Catholic and Protestant. Johann Kepler was excommunicated by the Lutheran Church in the 17th Century, and Galileo was put under house arrest the last years of his life by the Roman Church for simply © Grand Valley State University �God and Cosmos Richard A. Rhem Page 7   affirming what he knew was true, that the earth went around the sun rather than vice versa. The Church's record is tragic, to be repented of, and the Church too often continues to react negatively to the increase of knowledge. It stifles creative thought and experimentation and offends its best spirits and drives out its finest minds. I am excited about this, because I believe that we can allow the fresh air, knowledge and research and investigation to flow through the Church, and then, if we have faith enough, we can stand with the psalmist and say, "Lord, our Lord, how excellent is Thy name in all the earth. When I consider the heavens, the moon and the stars which You have made, then from my heart arises wonder, love and praise." By faith we believe that the worlds were fashioned by the word of God, and whatever is out there of which we are a part, whatever its future, and whatever its past, it is encompassed in the eternal love of God, Who has manifested Himself as Grace and touched us in the flesh of Jesus. Blessed be His holy name. Amen. Father, we revel in the wonder of the Created Order, the mind-boggling experience of the natural world, and we rejoice in the confidence that we have that we have a home here, that this is our Father's world, and that you uphold all things by the power of your word. Receive our adoring worship, through Jesus Christ, our Lord. Amen. © 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. Scripture Text Hebrews 1:1-4, 10-12 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-0-19811108 Date A point or period of time associated with an event in the lifecycle of the resource 1981-11-08 Title A name given to the resource God and Cosmos 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 Text Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 8, 1981 entitled "God and Cosmos", at Christ Community Church, Spring Lake, MI. Scripture references: Hebrews 1:1-4, 10-12. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Awe Consciousness Cosmos Creation Creator Eternal Love of God Faith https://digitalcollections.library.gvsu.edu/files/original/f752bfb83983da3d38384392dd0df16d.pdf 56868c9b33bdeb0659e090d69a94a537 PDF Text Text Memory and Hope in Our Cosmic Journey From the sermon series on the Cosmos Text: Isaiah 11: 1, 2-5 Richard A. Rhem Christ Community Church Spring Lake, Michigan Advent I, November 29, 1981 Transcription of the spoken sermon Advent means coming. The Advent of our Lord has for us a double focus: We remember that He came, We live in the hope of His coming again. Today we enter a new year - not a new calendar year, but a new Church Year or Christian Year. The Season of Advent comprises the period of the four Sundays before Christmas. It is a Season of preparation, a Season of penitence, a Season in which we ponder the mystery of grace in the first coming of Jesus and contemplate the Christian Hope, His coming in power to reign. It is appropriate that we enter this Holy Season around the table of our Lord for this Supper is a Feast of Remembrance and a Feast of Hope. He instructed his disciples, when they broke bread and poured out the cup of wine to remember him whose body was broken, whose blood was shed for them, for us, for the whole world. And in his instructions to them, he called them to do so "until he comes." Thus we are people who live in the time between the times. In the fullness of time, Jesus came. In the time of the End, he will come again. In the meantime, we celebrate his presence with us in the Spirit and in the signs he has given, the Bread and the Wine. The People of God are a people who always live by memory and hope. In recent weeks we have caught a glimpse not only of the immensity of space, but also of the eons of time in which our world has been evolving. We have a past. We have a future. © Grand Valley State University   �Memory and Hope in Our Cosmic Journey Richard A. Rhem Page 2   God has acted in our past. God will act in our future. In this confidence we live. We remember. We hope. So it was with Israel. The symbol on our Advent Banner is a branch, reminding us of the promise which inspired the Old Testament prophet. Through long centuries Israel sustained its hope for the future Kingdom by remembering God's action in its past. Israel was born in the Exodus, a great liberation movement which was annually commemorated in the Passover Feast. Each spring, Israel reenacted their freedom flight as the Passover Lamb was slain, roasted and eaten. In the ritual of remembrance, there was the note of expectation and hope for the day when the Messiah, God's anointed one, would come and bring to fruition Israel's dream of a Kingdom of grace and righteousness. Through the long, weary centuries faith often grew faint and almost succumbed to numbing doubt and debilitating despair. Then she cried, "How long, O Lord, how long?" She lived by the promise. She clung to the hope of the coming One. There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. Isaiah 11:1 Listen to the description of this One Who was to come. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or decide by what his ears hear; but with righteousness he shall judge the poor; and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins. Isaiah 11:2-5 How Israel longed for such a leader; one who would take the twisted, the warped, the crooked and the deformed facets of her history and her world and usher in the Age of Peace and Righteousness and Justice and Truth. And one day, when hope was about gone and the flame of faith was flickering but faintly, Mary had a child. One of the few still hoping, praying, waiting was old Simeon who took the child in his arms and blessed God, realizing that this was indeed the long-awaited One. Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation which thou hast prepared in © Grand Valley State University �Memory and Hope in Our Cosmic Journey Richard A. Rhem Page 3   the presence of all peoples, a light for revelation to the Gentiles, and for glory to thy people Israel. Luke 2:29-32 For Simeon, for Israel, their hope rooted in a memory was realized. Jesus was born; Messiah had come. In the wake of that birth, life and death, a new community was born, gathered around the resurrected and reigning Christ who was present in the Spirit. And the story was repeated. Just as Israel looked back to its redemption from Egypt, so the Church looked back to the Crucifixion and Resurrection of Jesus as God's mighty act of salvation for the world. And looking back to the One Who came and reconciled the world to God, she waited in expectant longing for His coming again to wind up the drama of history and finally establish the Kingdom of God. Just as Israel annually remembered the event of its Redemption, so the Church regularly commemorates the event in which she finds salvation. Just as Israel remembered her past and hoped for the future action of God in the coming of the Messiah, so the Church commemorates Jesus' death in the hope of His coming again. That is where we are today — remembering, hoping. In this Advent Season we take courage from our remembrance of the past. Jesus has come. God's anointed has assumed our flesh and blood. Eternity has invaded our time. Grace has touched planet Earth. And we sense the excitement of John who had a vision of the glorified Christ who promised He was coming. Hear John's words... Behold, he is coming with the clouds, and every eye will see him, everyone who pierced him; and all tribes of the earth will wail on account of him. Even so, Amen. And the coming Christ says, “I am the Alpha and the Omega”, says the Lord God, who is and who was and who is to come, the Almighty. What are we to make of this promise of his coming nearly 2,000 years after this revelation to John? One need only to tune one's radio to most any frequency © Grand Valley State University �Memory and Hope in Our Cosmic Journey Richard A. Rhem Page 4   today to hear announced the near appearing of our Lord, coming to judge the world. The schemes and descriptions of the Last Things, the End Events, are without number. This waiting from which we take our text for this message has been the victim of the most fantastic and bizarre interpretations. Dates are set, predictions are made, but still He does not come. If already at the end of the First Century they were questioning, as II Peter tells us they were, the appearing of Jesus, then how much more must we, 2,000 years later? Surely in the light of 10 to 20 billion years of cosmological evolution since the "Big Bang," 2,000 years is a blink of the eye. Yet our time is measured in generations and 2,000 years for us earthlings is a long time. Is it possible that, just as our expanding knowledge of the physical universe called for a new understanding of the Bible's references to the heavens and the earth, so our present understanding of time is calling us to a new interpretation of time and eternity? Time and space are interwoven. You cannot peer out into space without going back in time. And at high velocity, time slows down. For example, light travels at 181,000 miles per second. If we could design a spaceship to travel at near the speed of sound, we could reach the center of the Milky Way Galaxy of which we are a part in 21 years. However, what for us would be 21 years would be for those we left on Earth 30,000 years. Not many of our friends would be there to greet us upon our return. Time is relative to motion. At the speed of light there is no elapse of time. Thus, time and space are interrelated, both integral aspects of our cosmic journey. But they are not absolute. They are relative. Perhaps Einstein's Theory of Relativity is calling us to a new conceptuality, a new model of Eschatology - that is, the doctrine of the Last Things, the End. Behold He is coming! That is the message to every generation. That is the word for us. He is coming. Could it be that every generation lives on the edge of Eternity; that every generation is equidistant to the End? The End, that is, of this phase of our cosmic journey? If that is so, then death becomes the gateway to Life in a new dimension. If that is so, then death becomes but the moment of transition, the momentary passage into the Light of Eternity and the presence of the Lord. And if that is so, then, my friends, we do stand always but a breath away from His appearing. And at this new Season of Advent the question is, are we ready? Are we so living that at any moment we are ready to meet the Lord? © Grand Valley State University �Memory and Hope in Our Cosmic Journey Richard A. Rhem Page 5   Memory and Hope in the Cosmic Journey. Take the Bread and remember. Remember Jesus, remember the Cross, remember the event of Easter morning. Then reflect on your journey. Where did He first encounter you? Can you recall the early spiritual impression of your journey? Can you let your mind have free wheeling for a moment to recapture the emotions of those times when He revealed to you His grace? Let your cosmic journey be projected like a film on the screen of your conscious memory. In light of those encounters of Grace in your past, where are you now? Are you moving or plunging deeper into the wonder and mystery of Grace? Or have the wells of your soul dried up? Has the flesh of your heart, once tender, hardened and become encrusted with bitterness, made brittle with the acids of cynicism, despair and hopelessness? And for what do you long? Where does yearning take place in your life? Do you believe He is coming? Do you believe one day all wrongs will be righted, all hurts healed, all dreams realized, all hopes come to fruition? Come to the Table of our Lord. Remember that which bread broken, wine poured out symbolizes. He died that you may never die, but live, live abundantly. Come to the Table of our Lord. Hear the Word today — Behold, He is coming! Learn to hope again. From this Table, with memory refreshed, with hope renewed, go to live fully alive, fully conscious, praying for and expecting with confidence and joy, the Lord Who is surely coming. © 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 Advent I Scripture Text Isaiah 11:1, 2-5 , Luke 2:29-32 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-0-19811129 Date A point or period of time associated with an event in the lifecycle of the resource 1981-11-29 Title A name given to the resource Memory and Hope in Our Cosmic Journey 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 Text Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 29, 1981 entitled "Memory and Hope in Our Cosmic Journey", on the occasion of Advent I, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 11:1, 2-5 , Luke 2:29-32. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Advent Cosmos Eschatology Eternity Faith Grace Hope Spiritual Journey https://digitalcollections.library.gvsu.edu/files/original/b5155090b59250db8cbbd5273b649ddf.mp3 4249f0aef42f89f291aaa6fc225e6f83 https://digitalcollections.library.gvsu.edu/files/original/ebed986fd94159edf0e532bbc2a33d3b.pdf 82786c59cf5eb1d5de10cd10948752da PDF Text Text The Simplicity of Faith in the Gracious God Second sermon in the series: What the Church Has Forgotten, AA Remembers Text: Mark 9:23-24: “I believe; help my unbelief.”” Richard A. Rhem Christ Community Church Spring Lake, Michigan July 18, 1982 Transcription of the spoken sermon Once you accept the existence of God - however you define Him, however you explain your relationship to Him - then you are caught forever with His presence in the center of all things. You are also caught with the fact that man is a creature who walks in two worlds and traces upon the walls of his cave the wonders and the nightmare experiences of his spiritual pilgrimage. So declares Morris West in a preparatory note to his bestselling novel The Clowns of God. I think Alcoholics Anonymous would subscribe to that statement. They would appreciate the simple statement of the existence of God without an attempt carefully to define the nature of God with exactitude. They would agree, as well, that the acceptance of the existence of God has profound implications for our lives. And I think they would identify with this idea of human existence as being a very mixed bag - that humankind walks in two worlds: a world full of wonder and a world of nightmare experience. In this second message of the series, “What the Church Has Forgotten, AA Remembers,” we move to Step Two of the AA program for a recovering alcoholic. Let me repeat what I said last week: I speak of AA not simply to publicize it, although I am greatly impressed with this fine organization. Neither am I concerned in these messages with the use of alcohol per se. Rather, I wish to use the AA program to illustrate the biblical truths which constitute God’s method of human transformation, for I believe what AA has discovered and put effectively into practice is nothing new but rather the simple application of the Gospel of Jesus Christ. What the Church too often only talks about, AA practices, and the persons who have been helped and healed are legion. In the first message we addressed the question of control - "Who is in charge?" Step One of the AA program is the admission that one's life is out of control "Our lives had become unmanageable." I suggested last week that to the profound realization, "I need help!", comes the obvious question, "Is there someone who can help?" That is what Step Two is all about. © Grand Valley State University   �The Simplicity of Faith in the Gracious God Richard A. Rhem Page 2   We came to believe that a Power greater than ourselves could restore us to sanity. That may sound like a highly religious statement from an organization that claims it is not religious - and it is not, but its principles are spiritual in nature and at this very early stage the person who has come to the conviction that he is helpless, that his life is unmanageable, is confronted with the suggestion that there is a Power greater than himself and that this Power holds the key to recovery, to the return to sanity, to wholeness. Is there someone who can help? AA says Yes, and suggests that all that is necessary to encounter that Power however defined - is an open mind, a mind open to faith, to faith that God exists. Once again, we are only at the beginning. Step Two points to the existence of a higher Power. Not until Step Three do we deal with trust or commitment. AA does not move too rapidly, expecting giant steps. What is necessary once one has said, “I need help,” is to come to believe that there is Someone Who can help and will help. Thus I entitle this message on Step Two, “The Simplicity of Faith in the Gracious God.” Before one commits one’s life to God, one must believe that He is and, before one who has come to the realization that he needs Someone beyond himself will be willing to commit himself, he must believe that that Someone is gracious, that the Power that is, is Grace. There is a story in the Gospels that illustrates very well what AA understands by Step Two. Mark tells us of a man whose son was possessed by a spirit that made him speechless. It would from time to time dash him to the ground and throw him into a convulsive-like state. Whether the child suffered epilepsy or what precisely his situation was, we are not certain, nor does it matter. Let us simply recognize a situation of great human suffering and great human need. The man brought the child to the disciples, but they were powerless to alleviate the child’s distress. When Jesus came, the man came to him seeking his help, explaining the impotence of the disciples. Jesus inquired further about the child’s condition and the father explained, concluding with the desperate plea, "If it is at all possible for you, take pity upon us and help us." There you have the situation - a life situation which reflects human suffering - a child whose life is bound in physical and mental and emotional anguish, a parent's anguish at the anguish of his child. In short, here we are back at Step One. We admitted our lives were unmanageable. We admitted we were powerless. It may be a physical ailment. It may be an emotional weakness. It may be the desperate plight of one dear to us. It may be the external circumstances of our © Grand Valley State University �The Simplicity of Faith in the Gracious God Richard A. Rhem Page 3   lives. Whatever breaks through the mask of our respectability, whatever wears thin the facade of our normalcy, whatever finally unhinges the floodgates by which we keep the raging sea at bay – sometime, somehow, somewhere, most of us come to recognize with profound conviction that we need help. As difficult as it is to get out the cry, finally we must say, If it is at all possible, help us! The response Jesus makes demonstrates that he was practicing the Twelve Step program long before AA inaugurated it. He said, If it is possible! Everything is possible to one who has faith. Certainly Jesus was triggering faith’s mechanism, bringing to the Father's consciousness that which alone can appropriate God's power. That will not be possible which we do not believe possible. I do not think Jesus was saying that one who has faith will arbitrarily regard anything as possible but rather that, in a given situation, it is faith that is the response by virtue of which God makes His limitless power available. What is faith here? I do not think it is much more than open-mindedness to whatever Power there is. And this is precisely AA's suggestion. It is precisely here that the Church must be willing to learn again faith's simplicity. Jesus is not carefully defining faith, the nature of God and the conditions of the application of His power. He is rather calling for an attitude of openness, which will allow the power of God to operate. Just as at Step One AA brings one to the consciousness of need but does not moralize or condemn, so here AA points to the source of help without feeling compelled to define that power and guard against misconception. Jesus says, "If it is possible! Certainly it is possible if you are open to the possibility." The response of the father is beautiful because it is so honest, so authentic, so free of pious cliché and mealy-mouthed evasion. I believe; help my unbelief! I love that. Perhaps I love that response so much because I have found that my response so often. And I suspect few statements in all of Scripture have given such comfort to struggling believers trying desperately to believe. The marvelous message of this passage is that such struggling faith, no more than an openness to the power of God, is enough to put us in touch with the Grace that heals and redeems. © Grand Valley State University �The Simplicity of Faith in the Gracious God Richard A. Rhem Page 4   The child was healed. And I suspect the minimal faith of the father grew to a profound confidence in the limitless power and grace of God. This, of course, is precisely what happens in the experience of the alcoholic. At the point of having faith, alcoholics are no different than anyone else. Like the rest of us, they have multiple barriers to faith. Faith is not easy. It is always exercised as a risk. But for the alcoholic, there is a reality check, for in a desperate situation, to turn to a Power beyond themselves begins to effect a human transformation. And, as that transformation takes root, the minimal faith that is little more than openness to a gracious Power grows into a more mature faith which takes on the character of trust. But again that gets us beyond Step Two. In fact, that is precisely Step Three. Let us stop with this simple faith in a gracious God for a moment - the faith that cries, I believe; help thou my unbelief! Let me make some observations. First of all, let me suggest that the question of God's existence is not so much an intellectual question as an existential question. It is not an academic matter but a life matter. It cannot be limited to a question of the head but is rather a question of the heart. Or perhaps better, it is not a question that touches only the mind but rather involves the whole person. The question of God pursued intellectually in calm and cool reflection is interesting, but it is not serious. Now I must make a qualification lest I be misunderstood. I am not saying that we are not called upon to think clearly about the question of God nor that in our serious pursuit of the question of God we must not fully utilize our critical faculties. There is far too much mindless religion and the Church has been guilty far too often of ducking the hard questions, hiding behind a smokescreen of pious platitudes. There has too long been too much fearful response to the critique of faith, too much defensiveness against honest questions and too much condemnation of honest doubt. Faith is not irrational. What is irrational is immoral to believe. God gave us minds to think clearly and if there is anything about which we ought to think clearly, it is the question of God and the faith of the Church. In fact, if we fail to think clearly about the faith, it is not to our credit but rather betrays the fact that we do not really believe at all. As much as anyone in our time, Hans Küng is carrying on this critical dialogue with the Christian tradition. In his book Does God Exist? He investigates the question of God as it has been addressed in the last four centuries. Beginning with the father of modern philosophy, Descartes, he traces the development of the God question. Küng compares and contrasts two seventeenth-century theologians, Descartes and Pascal, showing how the modern era began with © Grand Valley State University �The Simplicity of Faith in the Gracious God Richard A. Rhem Page 5   Descartes’ systematic doubt of everything he believed until he found certainty only in his own existence – the fact that it was he, himself, who was thinking. “I think; therefore I am.” This at least he could not doubt. From this small block of certainty he began to build the structure of knowledge. Pascal was critical of Descartes. He was a brilliant mathematician and scientist, but he recognized the fact that human reason could not be the gauge of reality or truth. Pascal's famous dictum expressed that well - "The heart has reasons the reason cannot know." Not cool, rational reflection, but a passionate pursuit of the truth and reason by the whole person was the way to the truth for Pascal. He declared the problem to be not intellectual certainty, but rather existential security. From these two thinkers - both incidentally Christian - can be traced a fascinating development of critical rationality as it has been applied to the question of God. That history of thought has led to the modern problem of God and the serious question of the existence of God, and Küng engages in the ongoing debate, indicating that he is convinced that all of our rational powers should be involved in this problem. But his research convinces him that the question of God's existence cannot finally be solved by human reason but rather calls for a decision of the will, a leap of faith if you will, not in the face of rational evidence but in the full light of rational evidence. Thus Küng would agree with the observation made above that the question of God cannot be solved by a detached academic pursuit but only by a passionate, existential quest. The roots of modern atheism, according to Küng, lie not in the amazing development and success of natural science and the emancipation of human reason from the shackles of superstition and traditionalism, but much rather in the alienation of the masses from the faith, due to the Church's inability to open itself and its dogma to the findings of science, as well as the Church's failure to address the sociopolitical problems that followed in the wake of the Renaissance and the Enlightenment and French Revolution. Rather than aiding and abetting the cause of human liberation and humanization, the Church aligned itself with princes and powers of established order. When revolution came, the Church was on the wrong side, identified with the power of oppression rather than on the side of liberation. When the Church as institution was rejected, so was the faith of the Church and the God Whom the Church claimed to worship. There you have the roots of modern atheism. In the cause of human liberation, the leading spirits of the last centuries have had to take a stand against the traditionalism of the Church. To be pro-human they were forced to be anti-God. You can trace a fascinating thread of thought through Ludwig Feuerbach, who claimed God was but a human projection, Karl Marx, who saw God as a consolation serving vested interests, Sigmund Freud, who claimed God was but © Grand Valley State University �The Simplicity of Faith in the Gracious God Richard A. Rhem Page 6   an infantile illusion – all leading to the nihilism of Friedrich Nietzsche who declared, "God is dead and we have killed him!" And we are not yet done with these thinkers and the problems they raised and the questions they put. But Küng has rendered a great service in helping us to understand where we are and how we got there. He has also demonstrated, I believe, what I said above the question of God must not only be answered; it must be answered out of the total human situation, out of our existential situation. For the question of God engages the whole person in his life situation, not just his head in splendid isolation. This brings me to a second observation: the question of God will most often arise in a situation of crisis. We have seen that in the program of AA. Step Two - openness to a Power beyond oneself follows Step One - life discovered to be unmanageable. This was the case in our Gospel lesson: a parent in anguish over the distress of his child. I think we would all testify to the fact that it is in the wrenching of the soul that we cry out, "Is there Someone Who can help?" This is the origin of the charge that religion is for the weak, for those who fail to find in themselves the resources to cope with life’s harsh reality. Do we have any defense against this charge? Not really. It is certainly true that it is most often in our extremity that God has His opportunity. But if we agree that human existence is fraught with peril and painful at best, then what are the alternatives to resting in the Lord? Gritting one's teeth and flying in the face of the pain? Cynicism and bitterness that corrode and poison the human spirit? Despair? Cursing the darkness? Feuerbach denied the existence of God, seeing Him as a projection of our need. God is not, but we have created Him out of our need for Someone to help in our helplessness. That is a possible explanation. In fact, I am afraid in far too many cases that is all God is to us - a combination of a super Santa Claus and Grandaddy created out of our craven fear and wanton desires. But that is not the only possible explanation. It could be that Augustine was right when he said... Thou hast created us for Thyself and our hearts are restless til they find their rest in Thee. It could be that God created us to find our security and our foundation in Him. It could be that life is unmanageable, that we are played upon by forces and pressures and tides not of our own making nor under our control. It could be that © Grand Valley State University �The Simplicity of Faith in the Gracious God Richard A. Rhem Page 7   only One beyond us can provide for us a solid ground for our lives and that it is His intention that in the perilous vicissitudes of life we find our rest and peace in Him. Perhaps there is Someone to help, a Power available if only we would open our lives to it. That brings me to a third observation. It is the testimony of the centuries; it is the witness of every recovering alcoholic; it is the experience of every truly religious person: all that is required is the simplicity of faith in the Gracious God. Again, there are depths of faith to be plumbed; there is a profundity of true Christian experience to be probed, but the transforming, liberating, redeeming grace and power of God are available to the one who can in honesty say no more than, "Lord, I believe; help Thou my unbelief!" I submit to you that that is amazing and marvelous. All God asks is that we throw down our weapons of defensiveness, our arguments and the barrier to belief we have erected. All God asks is openness to a dimension of reality beyond us, openness to a Power that transcends us, openness to a Grace that can heal us. Oh, I confess the sins of the Church. Too often we have encrusted the simple invitation of the Gospel with the baggage of our traditions and the burden of our dogma. We have thought it our duty to guard God and Truth through our careful definition and we have demanded not the simplicity of faith but whole systems of doctrine, most of which have never been through the refining fires of modern critical reflection. And I confess another sin. In the Church we have demanded conformity to our narrow conception of the moral life, most of which has precious little to do with morality, a conception of morality which majors on the peripheral matters and neglects the heart of the matter: love and justice and truth. But God must not be rejected even though the Church has offered only a distorted glimpse of Him, for to reject Him is to reject the only Power that can save us, heal us and make us whole. Only God can help us, transforming our nightmare experiences into experiences of wonder as He heeds our cry of simple faith and leads us into the expansiveness of Grace. Lord, I believe; help Thou my unbelief! © 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. Series What the Church Has Forgotten, AA Remembers Scripture Text Mark 9:23-24 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-0-19820718 Date A point or period of time associated with an event in the lifecycle of the resource 1982-07-18 Title A name given to the resource The Simplicity of Faith in the Gracious God 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 July 18, 1982 entitled "The Simplicity of Faith in the Gracious God", as part of the series "What the Church Has Forgotten, AA Remembers", at Christ Community Church, Spring Lake, MI. Scripture references: Mark 9:23-24. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Alcoholics Anonymous Faith Grace Transformation https://digitalcollections.library.gvsu.edu/files/original/119cab40c8ace5c44f5ec182217df4b3.mp3 d96aaefcbdc4d7d1797a9ad5aef15577 https://digitalcollections.library.gvsu.edu/files/original/cbe72f6ebf61b1e64ee79a26ebfd3bc2.pdf 9cc3758d69dc66d8406053ed81a40908 PDF Text Text The God Who Cares From the sermon series: God, Our Ally Text: I Peter 5: 7, 10 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 18, 1985 Transcription of the spoken sermon Cast all your anxieties on him, for he cares about you. …The God of all Grace, who has called you to his eternal glory in Christ, will himself restore, establish and strengthen you. I Peter 5: 7, 10 God is our Ally; He is a God Who cares. He cares about you, a creature of His making, a child of His love. He cares about all that pertains to your life and touches your existence. He cares about you so much that that which affects you, affects Him. He is not an impersonal determiner of your fate nor an impassive observer of your pain or your pleasure. He cares about you. He cares about the whole creation. He cares about the twists and turns of human history. He cares about His Kingdom, His rule present and coming. God is engaged with us; He is engaged with the movement of history. In that engagement, He is for us, on our side, at our side. This has been emphasized from various angles in this series of messages. The focus today is on the personal dimension of God's relationship to us. The message is a personal address to you. God cares for you. He enters into healing closeness with His people. He is our Ally. The text is from the first letter of Peter - a simple, concise imperative with a beautiful promise Cast all your anxieties on him (the imperative); For he cares about you (the promise). Let us begin with the promise declared in the text: God cares about you. That simple declaration contains a whole world and life view of things. It is a faith statement. It affirms a total perspective on the cosmos, history and human © Grand Valley State University   �The God Who Cares Richard A. Rhem Page 2   existence. It is a statement about the nature of God and the meaning of life. All of that is embraced in the promise of our text that God cares about you. Let me remind you of the place we left off in the last message - the watershed of faith decision - There is No one, or There is Someone. Both alternatives, as I indicated last week, are faith decisions. If you want to study the question in depth, I would refer you to Hans Küng's great study on the question of God in the thought of the last two centuries, Does God Exist? Küng cites one of the leading logicians and epistemologists of our time, Wolfgang Stegmuller, who asserts: The academic expert, concentrated on his special field (mathematics, history, natural science,) does not like to be told that basic assumptions of his thinking are metaphysical in character; the metaphysician does not like to be told that his mental activity rests en a prerational, premordial decision; philosophers of all types - apart from skeptics - do not like to be told that the kinds of skepticism that are to be taken seriously are irrefutable; and skeptics themselves, of all shades, do not like to admit that they cannot prove their standpoint. Such a complex assessment more or less provokes the indignant protest: "This cannot possibly be your last word. One way or another, there must be a solution of some kind." To which I can only reply: "The solution is in your hands, at any time. Make up your mind. Decide." (Metaphysik, Skepsis, Wissenschift, pp. 1-2) Without belaboring this point, I do think it is important for us who have decided to believe in God to know that one can also decide not to believe in God, but in both cases it is a faith decision. We are the people who have decided to believe in God. Thus we have Someone, not No one. That is a fundamental life decision. But having made that fundamental decision, we still have to determine the nature of the "Someone" to whom we look and before whom we bow. Stoicism appeared in Greece in the Fourth Century B.C. and continued to find expression into the Roman period into the Second Century A.D. At its center, it was Pantheistic, believing that God was the principle of Reason that permeated all reality. The Cosmos was a vast machine grinding on its way according to the Divine Logos, the Divine Rationality. The individual found his peace in bowing to his fate. At the heart of things was not a heart, but a principle of reason, impersonal, unfeeling, untouched by the pain and pleasure of humankind. We might call this view of things fatalistic because whatever will be, will be. The world was not seen as capricious and arbitrary; it was moving rationally, but without a Personal Center. Perhaps we could say there was Something, but not Someone. Stoicism produced strong persons. We still use the term "stoic" to describe someone who bears unflinchingly life's adversity. A dash of stoicism would do us © Grand Valley State University �The God Who Cares Richard A. Rhem Page 3   all good. However, we must recognize here a world and life view which teaches fortitude in the face of whatever happens because of a belief in a cosmic determinism, a universe permeated by a divine principle but wholly indifferent to the human cry, be it an anguished prayer or a joyful exclamation. Sometimes we understand a teaching best by setting it in contrast to another. Our text makes a great claim, which is quite different from the stoic view which says that at the heart of things is not Someone, but Something – an impersonal principle of Reason. Our text claims that at the heart of things is not Something, but Someone - a loving, gracious Presence. He cares about you. Care is an interesting word. Henri Nouwen in his meditation, Out Of Solitude, points out the ambivalence of the word. For example, if one says, "I will take care of him!" it is probably the announcement of an impending attack rather than an expression of tender compassion - but it could be either. The word "care" has also come to be used as an expression of apathy and indifference. "I don't care." Given various alternatives, one may simply shrug one's shoulders and say, "I don't care." That may mean all alternatives are equally satisfactory, but the "I don't care" usage has come to mean not infrequently "I'm really not interested in any alternative - it doesn't matter to me." But, as Nouwen points out, care in its original and deepest sense has nothing to do with indifference and apathy and certainly not with belligerence. The root of care is in the Gothic, Kara meaning “lament.” He writes: The basic meaning of care is: to grieve, to experience sorrow, to cry out with. (p. 340 Nouwen declares, I am very much struck by this background of the word care because we tend to look at caring as an attitude of the strong toward the weak, of the powerful toward the powerless ... we feel quite uncomfortable with an invitation to enter into someone's pain before doing something about it. (p. 34) Yet, he continues, who really helps us? What kinds of persons make a difference? Is it not, Nouwen asks, Those who, instead of giving much advice, solutions, cures, have chosen rather to share our pain and touch our wounds with a gentle and tender hand. The friend who can be silent with us in a moment of despair or confusion, who can stay with us in an hour of grief and bereavement, who © Grand Valley State University �The God Who Cares Richard A. Rhem Page 4   can tolerate not-knowing, not-curing, not-healing and face with us the reality of our powerlessness, that is the friend who cares. (Ibid.) Thus the friend who cares is not the one with the ready solution, the quick fix, the explanation for it all, but precisely the one who is present with us, present to us, owning his own powerlessness and lack of simple answers. To be present with another in their pain is often avoided and evaded by us. Nouwen is quite right when he says, Our tendency is to run away from the painful realities or to try to change them as soon as possible. But cure without care makes us into rulers, controllers, manipulators, and perverts a real community from taking shape. (p. 36) Nouwen is speaking about human community, human caring, but what he says of the horizontal relationship, person-to-person, sheds great light on the care of God for His people. Our text affirms, "He cares about you." That contains a whole world and life view; that claims there is Someone; that Someone cares. That care is the opposite of apathy and indifference. That care is not manipulative and controlling. That care is a loving, gracious Presence with us in the pain and pleasure of our human existence. Many times we might wish that the God Who cares about us would show His hand, intervene, demonstrably move things around to fix matters for us. We would like God to be a manipulator, controlling things from His throne room beyond the ambiguity of history's drama. A not infrequent cry of anguish is, "Why don't you do something?" The people to whom Peter wrote were enduring persecution and knew great suffering and hardship. I am sure they would not have been offended at God's moving in on their situation even if it did infringe on the arena of freedom He carved out for the drama of history. But just here the insight Nouwen shares on the nature of care illumines the care of God for His people. To cure without care is to do violence to the subject of the cure. That is not God's mode of operation. He cares; that means He grieves, experiences sorrow, cries out with. Speaking of Jesus who is the reflection of the heart of God, the writer to the Hebrews says, For we have not a high priest who cannot be touched with the feeling of our infirmities… (4:15) Stated positively: He is touched. He is affected by that which affects us. © Grand Valley State University �The God Who Cares Richard A. Rhem Page 5   Again, let me stress that our text contains a fundamental world and life view. There is not No one, but Someone; not Something, but Someone; not a manipulative controller, but a loving, gracious Presence. M. Scott Peck is a psychiatrist. He wrote a book in 1978 entitled, The Road Less Traveled. In that book he speaks of God and of Grace, although at the time he was not consciously a Christian. The response to the book made him examine the Christian Faith and he received baptism. He begins his book with the straightforward statement, Life is difficult. He claims that most of us do not recognize this fact, but rather, ... moan more or less incessantly, noisily or subtly, about the enormity of their problems, their burdens, and their difficulties as if life were generally easy, as if life should be easy. (p. 15) He writes about the disciplines by which the array of problems life presents can be handled. He writes about Love and Growth and Religion and then, in the final quarter of the book, he writes about Grace. His insights are so fascinating because he came to them from long experience as a psychotherapist. From his experience He came to believe in a powerful force originating outside of human consciousness which nurtures the spiritual growth of human beings. (p. 260) The religious, he explains, ascribe the origins of this grace to God. He calls the force love, but then asks where love comes from and his answer is from God. To explain the miracles of grace and evolution, we hypothesize the existence of a God who wants us to grow - a God who loves us. To many this hypothesis seems too simple, too easy, too much like fantasy; childlike and naive. But what else do we have? (p. 269) I cannot develop here the extended argument of Peck and his purpose is different from mine in this message. But his final word expresses vividly what I would express from our text and I find it fascinating that the truth of the text coincides with the data gathered by a contemporary psychiatrist prior to his conscious Christian commitment. He writes, The fact that there exists beyond ourselves and our conscious will a powerful force that nurtures our growth and evolution is enough to turn our notions of self-insignificance topsy-turvy. For the existence of this force (once we perceive it) indicates with incontrovertible certainty that our human spiritual growth is of the utmost to something greater than ourselves. This something we call God. The existence of grace is prima © Grand Valley State University �The God Who Cares Richard A. Rhem Page 6   facie evidence not only of the reality of God but also of the reality that God's will is devoted to the growth of the individual human spirit. What once seemed to be a fairy tale turns out to be the reality. We live our lives in the eye of God, and not at the periphery but at the center of His vision, His concern. It is probably that the universe as we know it is but a simple stepping-stone toward the entrance to the Kingdom of God. (p. 312) Again, Peck's purposes are different in his book than mine in this message, but his discovery of that positive, nurturing force from beyond ourselves – in a word, his discovery of grace – is the heart of that reality to which the text points. God cares about you. That means that Reality is benevolent. That means that in the human experience with joy and sorrow, victory and defeat, agony and ecstasy, there is a loving, gracious Presence that undergirds us, overshadows us, nurtures and sustains us. The text contains this promise: God cares about you. The text contains an imperative: Cast your anxieties upon him. We could translate this directive with the word "cares", thus achieving a beautiful parallelism, Cast your cares ... He cares... The words in the Greek language are not the same, however, just as their meanings are not the same in English. The "cares" of the first part of the text are anxieties, worries; it refers to anxious caring, the exercise in futility in which we all engage when we worry about things beyond our control. The Greek word Merimna comes from a verbal root which means "to divide." Anxiety distracts and divides the mind so that there can be no peace of mind, no wholeness. The instruction of the text then is to take those matters, which are eating away at us like an acid dissolving our peace and serenity, and handle them up and throw on God. The tense of the verb to cast is aorist in Greek, which speaks of a single decisive action. Clearly, Peter is pointing to a conscious, deliberate action. The problem with anxiety is that it is a vague dis-ease whose cause (or causes) are not always readily apparent. Peter would counsel us to set down and determine to the extent possible what it is that is jabbing away at our peace of mind, what it is that is "eating away" at us. Once determined, "pitch it," turn it over to God. Such an imperative is found elsewhere in Scripture. The Psalmist's word is perhaps being cited here by Peter: Cast your burden on the Lord, and he will sustain you. (Psalm 55:22) Jesus, in the Sermon on the Mount, taught us, © Grand Valley State University �The God Who Cares Richard A. Rhem Page 7   ... put away anxious thoughts ... ...do not be anxious about tomorrow ... (Matthew 6:25, 34) St. Paul wrote, …have no anxiety, but in everything make your requests known to God in prayer and petition with thanksgiving. Then the peace of God, which is beyond our utmost understanding will keep guard over your hearts and your thoughts, in Christ Jesus. (Philippians 4: 6-7) Of course, the fact that these biblical references can be lined up does not make the accomplishment of the action any easier. Indeed, just the bold imperative, "Stop worrying!" can increase anxiety and we must be sensitive when dealing with others caught up in anxious care that we do not add to the load of their care, guilt because they are worrying and not trusting. But this message has as its aim to point to the possibility of peace of mind and a restful heart not simply by offering the imperative, "Cast your anxiety on him," but by lifting up the promise that grounds the imperative, namely, "because He cares about you." The imperative calls for a conscious, deliberate action - a decision. But it is not an act in isolation, but an action on the basis of a new vision of reality. That is why I began with the promise rather than the imperative even though that reverses the order of the text. If once the promise sinks into our minds and filters down to our hearts, then we begin to see reality as it is; then we gain a fundamental insight into the nature of God, of human existence, of the meaning of the world and history. Then we begin to glimpse the Truth that we are undergirded, overshadowed, loved and graced. Then we can realize that life is difficult but precisely in the difficulties of life we are being spiritually trained and disciplined, prepared for a fuller, richer existence here and now and for fullness of life in the presence of the Eternal God. The imperative then becomes a real possibility for all of us once we see the truth of our situation. Then we can act on the text and turn our cares into prayers. We are not alone. We are not shut up to our own resources and ingenuity. There is Someone. That Someone cares about us. His is a loving, gracious Presence. Communion is invited. Conversation is natural. Our cares become prayers and the consequence of prayer is peace. Prayer is not talking to one's self. It is conversation with Someone Who cares, that is, Who is present to us, present with us, in tune, in touch, feeling what we feel. © Grand Valley State University �The God Who Cares Richard A. Rhem Page 8   A Methodist Bishop of the last century, Bishop Quayle, tells of a time he sat up into the night worrying about the Church. There were so many cares that weighed down that he could not sleep, but simply sat there exhausted, full of anxiety. Then he says it was as if a voice spoke, the voice of God, saying, "You can go to bed now, Quayle, I'll sit up the rest of the night." Have you ever known such a moment when the load of care was suddenly lightened in the presence of God's loving, gracious presence? Such a moment can change one's life forever. We have heard the promise. We have heard the imperative. Let me close with the prelude to both. Peter enjoins those to whom he wrote who were in the heat of battle: Humble yourselves…under God’s mighty hand, and he will lift you up in due time. (I Peter 5: 6) That is the key. Have you humbled yourself under God's mighty hand? That is often where the battle lies. Life can be cruel and tragic and sometimes it is like swimming through asphalt, but we think we have to do it on our own. With Henley in his poem of defiant independence we may be "bloodied, but unbowed." We make it so difficult for ourselves. We fret and grow frustrated, struggle and complain and just when we think we have made it, the bottom falls out or it all goes up in smoke. Why do we fight the God Who is our Ally? Why do we flee that gracious Presence? Why do we resist yielding to Him Whose service is perfect freedom, Whose fellowship is perfect peace? Dorothea Day took Henley's poem and wrote its counterpoint: Out of the light that dazzles me, Bright as the sun from pole to pole, I thank the God I know to be For Christ - the Conqueror of my soul. Since His the sway of circumstance I would not wince, nor cry aloud. Under that rule which men call chance, My head, with joy, is humbly bowed. The outcome of such humbling of oneself beneath the mighty hand of God is a sense of freedom and release, a sense of being undergirded, overshadowed. Then one moves on taking life one day at a time, tending to those things that are within © Grand Valley State University �The God Who Cares Richard A. Rhem Page 9   one's competency and leaving to God the major issues which all the anxiety in the world cannot alter or control anyway. And you approach life with confidence, from a position of strength, knowing that the God of all grace, Who called you into His eternal glory in Christ, will Himself, after your brief suffering, restore, establish and strengthen you on a firm foundation. Therefore - To Him be the dominion forever and ever. Amen. Amen, indeed, so let it be. The Truth is simply this: God is our Ally. He cares about you! Therefore, humble yourself. Cast your anxieties on Him and rest in His loving, gracious Presence. References: Henri Nouwen. Out Of Solitude. Notre Dame: Ave Maria Press, 1974. M. Scott Peck. The Road Less Traveled: A New Psychology of Love, Traditional Values and Spiritual Growth. Touchstone, 1978. © 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 XII Series God Our Ally Scripture Text I Peter 5:7, 10 Location The location of the interview Christ Community Church, Spring Lake, MI References Henri Nouwen, Out of Solitude, 1974 M. Scott Peck, The Road Less Traveled, 1978 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-0-19850818 Date A point or period of time associated with an event in the lifecycle of the resource 1985-08-18 Title A name given to the resource The God Who Cares 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 18, 1985 entitled "The God Who Cares", as part of the series "God Our Ally", on the occasion of Pentecost XII, at Christ Community Church, Spring Lake, MI. Scripture references: I Peter 5:7, 10. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Grace Faith Love Meaning Nature of God Peter Presence of God https://digitalcollections.library.gvsu.edu/files/original/0120e21bbd6370e290d139caf3c21b40.mp3 afc648e986bb202fbbe57fea09b0b1eb https://digitalcollections.library.gvsu.edu/files/original/33fed34f89f0317aef1833a8500d9624.pdf cb2feedc0669bc8e77548048aa5bd1ff PDF Text Text Human Community in the Image of God From the sermon series: This Is Our Father’s World Text: Philippians 2: 1-11 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 20, 1985 Transcription of the spoken sermon So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests but also to the interests of others. Have this mind among yourselves which you have in Christ Jesus who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men and being found in human form, he humbled himself and became obedient unto death, even death on a cross. Therefore, God has highly exalted him and bestowed on him the name which is above every name that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus is Lord to the glory of God the Father. Philippians 2: 1-11 This is our Father's world. We can be comfortable here because it is not an alien environment; it is a created reality made for us, and we for it. This is our Father's world. This is the great affirmation of the opening chapters of the scripture. As we look for a few weeks at those first eleven chapters of Genesis, which are so foundational for all the rest of biblical faith, I want to focus today on the creation of man and woman, on the creation of the human person. I want to say that we are created for human community; created in the image of God for human community. We are created for God and for one another, and our creation from the hand of God reflects our value and our worth and our dignity. I can't say everything in this message that there is to be said about the human being, the human creature. I'll have to come back in another week and I'll have to deal with the shadow side, that rebellion that has led to alienation and all of the havoc that we have created in the wake of that. So, what I'm going to say today is far more fundamental than what I'm going to say next week. It's far more important for © Grand Valley State University   �Human Community in the Image of God Richard A. Rhem Page 2   you to hear that you are a creature of God and loved by Him and created for His glory than it is to hear that you're a sinner. We've reversed that in the Church. We've stressed so much that we are sinners, and I suppose that is because the need has to be created before the remedy can be applied, but the most fundamental thing is that we are created in the image of God. Human potential and human possibility, human dignity and human worth - that's more fundamental than human deviation. It's a great message. And incidentally, perhaps if that message were heard more, there would be less of the shadow side manifesting itself. If we could ever get hold of the fact of who we really are, we might start acting like it. So, this message is to underscore the simple truth that as human beings, as men and women, we are created by the good and gracious God. I want to say just a couple of simple things which you know already, but I'll say them again - we are created by God, we are created in the image of God, and we are created by God for community with Him and with one another. That's as simple as it is. We are created by God, and to say that we are created by God is to make an affirmation which in the Church may seem a truism which everybody believes and nobody would deny, but we don't live our lives out just in the Church and in the community of faith, and we have to recognize that, when we say that we are created by God, that is not a self-evident truth; it is not something believed by everybody; it is not something believed by every thinking person. It is a biblical statement. It is an affirmation of faith. We have to recognize that our conviction about creation based on the scriptures is a conviction that arises out of the proclamation of the scripture. The opening chapters of Genesis are like the creed of creation. They are a song, they are a message, they are a sermon. They are not a religious speculative statement; they are not a philosophical discussion. They are not a scientific statement. They are affirmations of faith based on the experience of God's grace in Jesus Christ, or in Israel's case, God's grace in that deliverance from bondage in Egypt. The conviction about creation is an article about faith. We believe it, but we have to recognize that it is not self-evident. We have to recognize, too, that it is so foundational for so much else that we believe that we cannot simply take it for granted, but we must continue to make that affirmation intelligently, selfconsciously with awareness. Because if we lose that, we lose everything. Almost everything that we believe subsequently in our biblical faith is posited on our conviction that we are creatures of worth and value and dignity because we have come from the hand of the Creator. There are other philosophies about, and there's a good deal of contrary opinion, and in very scholarly circles. Sometimes to make a point it is good to hear the other side, and I did that last week, and I want to do it once again. This time I cite as an example a Nobel Prizewinning biologist, Jacque Monod, in his book, Chance and Necessity. Already the title tells you something, doesn't it? Chance and necessity as over against © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 3   purpose, intelligence and loving intention. Chance and necessity. This is what he said after a very negative statement about the human situation: If he that is a human person accepts this negative message in its full significance, man at last must wake out of his millenary dreams and discover his total solitude, his fundamental isolation. He must realize that, like a gypsy, he lives on the boundary of an alien world, a world that is deaf to his music and is indifferent to his hopes as it is to his suffering or his crimes. We say we are created by God. Well, wait a minute. What if that isn't true? If that is not true, then the other is true. Then we can't say this is our Father’ s world, and that somehow or other we are a part of the whole created reality. We say that this is a friendly environment which is good. According to the commentary of the Creator, there is a place where we can become what He has intended us to be. If that isn't true, then the other is true, that we live on the boundary of an alien world contrary to our purposes. Or worse, just indifferent to our purposes. Indifferent to our music. And indifferent to our hopes, our sufferings, our crimes. What that statement says is that, however we are involved in this process of human history as human creatures, there is no one at the beginning and there's no one at the end, and we aren't going anywhere in terms of any purpose or meaning. Now, I quote a very scholarly opinion so that I don't give the impression that biblical faith is just obvious and self-evident. No, there are good thinking people who have come to this kind of conclusion. That's why I say it is important for us to hear this as a declaration of faith. Then it's important for us to begin to draw the implications. The implications of Jacque Monod are that we have to wake up, grow up, face up to the darkness, to the coldness, to the meaningless of it all, so that whatever meaning there is, we'll have to create; whatever love there is, we'll have to generate. But there's no one and there's nothing more. We don't believe that. We believe that God created us with an intention for our good. We believe that God created us with a thought in mind, with a selfconscious intelligence, and with a great purpose, and that this world is not an alien environment, but a friendly place in which human potential may be developed to realize the high calling with which He calls us. Carl Sagan, the cosmologist, the one who does such a fantastic job with the films about the cosmos, and his book Cosmos, gives the other explanation. The other explanation is that some inanimate, non-living cell was triggered by some ray of light at some point, moved across the abyss from the inanimate to the animate stage, continued from that point in the development of cellular structure to increasing complexity to the present complexity of the human being. And where the primeval pea soup came from in the beginning, where the cell that God triggered came from in the beginning, how the ray of light ever activated it, about all of that, nothing is said. But what is claimed is that whatever is, is the © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 4   consequence of accident, of chance, moving on with the kind of inbuilt necessity, but going nowhere and having no accompanying purpose. It's always good to look beyond the surface statement and say, "Then what does that mean?" So to say that God created us is a rather simple affirmation of faith, but it makes a world of difference as to how we view ourselves and understand our situation. We affirm that God created us, and when we say He created us, we're not talking about wind; we're not talking about techniques; we're not talking about the process. The Bible doesn't know anything about when it happened. It says, "In the beginning..." The Bible's affirmation is that all that is, is because He said, "Let there be ...," and that's all the Bible is interested in. All the rest the scientists can fight about. In my class on Wednesday night, someone told me that the "Big Bang" theory of the origin of the universe is being challenged. The Big Bang has been popular of late in the circles of the physicists, and I could smile and say, "Oh, really? Well, I hope the scientists have a field day fighting about it. I don't care." Now, if I had said, "The Book of Genesis finally is verified," because a group of very scholarly people has said that the universe started in a Big Bang, which therefore spoke of an original moment of creation, then when the Big Bang blew up, my faith would blow up, too. I can't identify this Book with any ideology, philosophical position or scientific plank of any platform, because when I do, that which is transient and of human generation will be an unsteady foundation for this word of God. This word of God only says one thing. It says, "Whatever is, it is because He said, 'Let there be...'" And then the whole world can try to figure out how it happened. I mean, it doesn't really make any difference, does it? I told you last week that I saw the jawbone of the Heidelberg man in the University of Heidelberg Museum recently. Six hundred thousand years old, they say. It was discovered just outside the city of Heidelberg, and up on the chart they had visualized what they thought this creature had looked like. He stood up straight, with a little resemblance to primates (big monkeys). Now, the Bible doesn't know anything about the linkage backward from where we are. And there are some people who have been offended by the claim that maybe we've got monkeys in our past. Well, I would say that just an objective observation of human behaviour would give a great deal of support to the idea that there might be a lot of monkeys in our past. "There's a lot of monkey business going on! But, you see, that's not even a biblical issue; it doesn't even matter. And yet, oh, has not the Church churned over that issue? When did a human being become a human being? Well, I'll tell you when. That's the second thing I want to say. It's when the whatever was there was addressed by God and knew himself, knew herself to be addressed and was able to respond in kind. It was in the moment in which consciousness dawned and that created person, animal, whatever you want to call it, suddenly understood itself, gained a beginning sense of identity and self-awareness, self-reflection and the ability to respond to being addressed. The first word of a first human being was a prayer. And when that creature learned to © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 5   pray, that creature could be called human. For to be human is to be created in the image of God, to be like God. And it doesn't really matter whether the human being sprang fresh from the word or at some point in the process heard the word, the creative word that called him or her forth. The fact is that when this creature came face to face with God we could speak of being human. In the image of God, our scripture tells us, is like God. God made us like Himself. It's an amazing truth. Therefore, we accord to one another dignity and value and worth, and we never put ourselves down either; for the most fundamental fact about us is that we are a reflection of God. If I could pile up scripture upon scripture this morning I could have also read Psalm 8, "Lord our God, how excellent is Thy name in all the earth. When I consider the heavens, the work of Thy hands, the sun and moon, which Thou hast made, what is man that Thou art mindful of him, or the son of man that Thou visited him?" Ah, the Psalmist who didn't have an inkling about the expanses of the cosmos as you and I do, nonetheless looked into the starry sky and knew that those stars were a long way away, and he felt himself in the expansiveness of his world to be insignificant and small. But then he had even a deeper intuition, for he went on to say, "For Thou hast created him a little less than God and given him dominion." Reflecting our chapter this morning, the most profound thing is that we are created by God and made like Him to reflect Him. My Professor Berkhof coins, at least in the English translation, the word "respondable," in reference to the human being. Respondable. By that he is meaning to say he is responsible to respond, or he might not, but he can. Respondable. He has the capacity to respond. He has the capacity to respond to the address of God and he is created for love and he is free in that condition of respondability. So you're really something! I preached on that subject one time. You are really something. You can never put yourself down. No matter how tarnished and tainted and withered and wilted. No matter how great the failure, how deep the abyss - you can never put yourself down. Nor may we ever put one another down. For we've come from the hand of God, and we're a reflection of His glory. And He has created us for communion with Himself and with one another. To be human is to be addressable, respondable, to be in covenant with God. If we believe that He created us, then He created us with purpose, on purpose, with meaning and, of course, He created us to be that over against Him with whom He could commune and upon whom He could shed His love. And we'll have to speak next week about the fact that we've not taken well to that, that we've not opened ourselves up to that potential that is ours to live in the light of that love and grace. But there's still good news, because there is one of us that has done precisely that and that is Jesus. Paul, obviously with reference to Genesis 1, in Philippians 2 tells us about Jesus. Jesus who, though he was in the form of God, thought equality with God not to be © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 6   something grasped after, but rather emptied himself, indeed was made in fashion as the human being and became a servant and humbled himself unto death, even the death of the cross. And that passage has been the center of Christological controversy over the centuries, but it's such a paradox because it is such a practical, pastoral appeal to this congregation whom Paul dearly loved. He wrote, If our common life in Christ yields anything to stir the heart, any loving consolation, any sharing of the Spirit, any warmth of affection or compassion, fill up my cup of happiness by thinking and feeling alike with the same love for one another, the same turn of mind and the common care for unity. There must be no room for rivalry and personal vanity among you, but you must humbly reckon others better than yourselves. And then he appeals to Jesus. And after saying all of this, after this warm appeal for warmth and the binding together of human community, he said, "Well, let this mind be in you that was in Christ Jesus." That's why he talks about Jesus and his relationship to God and his emptying and his death. Not to give us some Christological discussion about the divine and human in Jesus, but to say to the human congregation, "Will you be human and will you allow community to flourish and blossom through lowliness in mind, esteeming others better than yourselves, through warmth and affection and compassion, in a word, let this mind be in you that was in Christ Jesus." The first Adam grasped after the prerogative of the Creator. The second Adam, the new man, Jesus, offered himself up in total obedience and subservience to the Father and became the instrument of reconciliation between God and human beings, between human being and human being, and between human beings and the whole created order, so that now in Christ we can say we are new creations, restored in the image of God and if anyone is in Christ, it is a whole new creation. There is harmony with nature and peace with God and reconciliation one with another, human community, realizing the intentions of the Creator. The creation story in the first chapter ends with the celebration of all of this in the Sabbath rest. And the Sabbath rest is a sign pointing to the ultimate Sabbath rest when the Shalom of God will cover the earth as the waters cover the sea. How important it is, then, that we begin now to incarnate, to live out this peace with God through Jesus Christ and reconciliation with one another in harmony with the created world. You are really something! We are called to become what we are. Let us pray. God, our Father, enable us to catch a glimpse of the wonder of being human and then, through the power and grace of Your good Spirit, enable us to live humanly and to provide in the community of faith an alternative society and © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 7   a sign pointing to that Kingdom which is surely coming when there shall be peace on earth. Hear our prayer through Jesus Christ, our Lord. Amen. © 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 Peace Sunday Pentecost XXI Series This is Our Father's World Scripture Text Phillipians 2:1-11 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-0-19851020 Date A point or period of time associated with an event in the lifecycle of the resource 1985-10-20 Title A name given to the resource Human Community in the Image of God 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 20, 1985 entitled "Human Community in the Image of God", as part of the series "This is Our Father's World", on the occasion of Peace Sunday, Pentecost XXI, at Christ Community Church, Spring Lake, MI. Scripture references: Phillipians 2:1-11. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Grace Covenant Creation Divine Intention Faith Hebrew Scriptures Image of God Shalom https://digitalcollections.library.gvsu.edu/files/original/6c2b106cac0b166771abb3d77699d85a.mp3 a9795bef12c4f5263c624a08fbfadad9 https://digitalcollections.library.gvsu.edu/files/original/e3eddcc5f2fc5394e3f2b9435dc647dc.pdf 72ba7e2986c6678df23d30c7497f7483 PDF Text Text No Doubt About It; No Comfort In It (A Believing Agnostic’s View) From the sermon series: The Mystery of God’s Sovereign Grace Text: Ecclesiastes 3: 11, 19 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 16, 1987 Transcription of the spoken sermon He has made everything beautiful in its time; also he has put eternity into man’s mind, yet so that he cannot find out what God has done from the beginning to the end. Ecclesiastes 3:11 ,RSV For man is a creature of chance and the beasts are creatures of chance, and one mischance awaits them all: death comes to both alike. Ecclesiastes 3:19, NEB I begin today a series of messages that will focus on God's purpose in human history, thus, God's purpose in human life. I entitle the series, "The Mystery of God's Sovereign Grace," with deliberate intention. I use the word "mystery" because the truth of God's purpose is not accessible to unaided human reason. Great minds have speculated and reflected on the purpose of God; volumes have been written and endless debate has been engaged in. Yet, God's purpose cannot be discovered by human reason. Still, the purpose of God is critically important to us all and we all know those significant junctures in our lives when we have cried out in frustration, "If only I knew what God's purpose is!" And the Bible says much about the will of God and God's purpose, but its truth is available only to those who trust that word, those to whom the Spirit of God addresses the Word. Mystery as I use it does not deny the possibility of knowing the purpose of God and acting within it; it only denies that human reason can master that reality by its own effort. I use the word “Sovereign.” Sovereign means in its adjectival usage, "standing out above others, excelling in some respect, supreme, paramount, principal, greatest or most notable." Sovereignty means “supremacy, pre-eminence in respect to excellence or in respect to power, authority and rule.” © Grand Valley State University   �No Doubt About It; No Comfort In It Richard A. Rhem Page 2   Especially the Reformed tradition has been noted for its stress on the Sovereignty of God – a characterization that has sometimes become a caricature. I do not speak of the sovereignty of God, although I do not deny it, but, rather, I speak of the sovereignty of grace; that word, too, is of critical importance as we discuss the will and purpose of God, because we are speaking not of an absolute Who, by the use of raw power effects His purposes, but of a God Who exercises His power in gracious, personal relationship. God's purpose and will is a mystery; it can be discerned only by revelation, received by faith. God's purposes will be effected; God is God. God's purposes will be effected graciously; God's dealing with us is personal, respecting our personality. One can trace the debate that has raged over the centuries on the relationship of God's will and human will. It is an old theological question and in the terms in which it has been debated, it can never be solved. Theologians on both sides of the issue have refused to leave it where we begin – in mystery. Rather, the mystery has been dissolved one way or the other, either by referring everything to the will of God and reducing the human person to the status of powerlessness, or by asserting human freedom at the expense of God's sovereign rule. The debate always ends unsatisfactorily because the two parties are viewed in such a way that what is gained by one is at the expense of the other. The whole dogmatic edifice has been challenged in the last three centuries. If we begin with the Enlightenment, which revolutionized the thinking of the continent in the 18th century, then we can see how the question has been handled to the present time with a radical shift from the older understanding of the will of God. The older orthodoxy was clearly on the side of God's sovereignty. John Oman writes, A doctrine both of God and of man of the utmost simplicity and definiteness was possible on the old dogmatic basis. God was the absolute and direct might and all He did without error or failure; and man was the creature of His hand, directly fashioned and needing nothing for his making but the word of power. Then to deal with the Omniscient was to have infallible truth, to deal with the Supreme to have absolute legislation, to deal with the Omnipotent to have irresistible succour. Faith was acceptance of infallible truth, justification coming to terms with absolute legislation, regeneration the inpouring of efficacious grace; and the whole dogmatic edifice stood solid and foursquare. (Grace and Personality, p. 19) Oman continues, So long as God's only adequate dealing with man is thought to be by the might of omnipotence directed in an unswerving line by omniscience, we © Grand Valley State University �No Doubt About It; No Comfort In It Richard A. Rhem Page 3   shall be apt to regard the underpinning of the old foundation, at all costs to facts, as a work of piety;... But that conception of God's way of working is precisely the assumption which needs to be challenged. First, we shall never inquire humbly into the actual way of God's dealing with His children, if we commence by laying down regulations for it a priori. Second, the regulations are much more determined by the idea of how an absolute force would act than by any notion of God as Father. Third, either the sphere of direct operation of omnipotence and omniscience is so restricted to special experience of special persons that religion ends where our bitterest need of God begins, or, failing that restriction, is so extended in indifference to good and evil, that God is only another name for the cosmic process. Fourth, could we succeed in restricting its sphere to matters of revelation and personal salvation, we should still be left with the unanswerable question, why, if this is His only adequate method, the Almighty should employ the inferior which admits error and follow so extensively, possibly so exclusively? (p. 24F) Using a beautiful image, Oman suggests that we have misconceived God's manner of working with us, His children. Rather than Omnipotence directed by Omniscience, God deals with us in a gracious personal relationship which takes seriously the freedom and responsibility with which He endowed us. He writes, God does not conduct His rivers like arrows, to the sea. The ruler and compass are only for finite mortals who labour, by taking thought to overcome their limitation, and are not for the Infinite mind. The expedition demanded by man's small power and short day produces the canal, but nature, with a beneficient and picturesque circumambulancy, the work of a more spacious and less precipitate mind, produces the river. Why should we assume that, in all the rest of His ways, He rejoices in the river, but in religion, can use no adequate method save the canal? The defense of the infallible is the defense of the canal against the river, of the channel blasted through the rock against the basin dug by an element which swerves at a pebble or a firmer clay. Then Oman asks the crucial question: And the question is whether God ever does override the human spirit in that direct way, and whether we ought to conceive either of His spirit or of ours after a fashion that could make it possible. Would such irresistible © Grand Valley State University �No Doubt About It; No Comfort In It Richard A. Rhem Page 4   might as would save us from all error and compel us into right action be in accord either with God's personality or with ours? (p. 25F) Again, he declares: All infallibilities presuppose an idea of grace mechanically irresistible. But a direct force controlling persons as things is no personal relation between God and man ... (p. 26) Oman rejects such a mechanically conceived notion of Grace and an idea of God "that poses Him as omnipotence directed by omniscience, thereby overriding the personality of the human person. Rather, he affirms that God and the creature He has fashioned in His own image are bound in a gracious personal relationship. The old argument always started from the wrong conception of the relationship of God and His child. The illuminating fact which makes us persons and not things, is that we are nothing except what we receive, yet we can receive nothing to profit except as our own ... (p. 33) Oman will join an absolute moral independence and an absolute religious dependence. They are not opposites, but necessarily one and indivisible. This is the theme we will be focusing upon as we hear the biblical witness from the Old Testament. We will begin with a rather familiar passage from a rather obscure Old Testament book, the Book of Ecclesiastes. Ecclesiastes is a somewhat obscure Old Testament writing. We do not know the author and we cannot fully endorse every claim made in these chapters. The writer was a bit of a cynic and he really has no grasp of the grace of God, although he is a keen analyzer of the human condition. I remember my professor of preaching warning us to beware of the uninspired sayings of inspired persons. By that he was pointing out that not every expression from the lips of biblical characters represents God's truth. Ecclesiastes is a fascinating piece, but it is not the Gospel. Ecclesiastes was not soon nor easily accepted into the Jewish canon of scripture. Tradition points to Solomon as the author, but this is doubtful. Yet the connection with his name probably helped gain it acceptance into the canon. The writing ends commending belief in God, obedience to His commandments and the reality of judgment. But throughout it is a vivid picture of the vanity or emptiness of human existence. Judaism reads this work on the fourth day of the Feast of Tabernacles, perhaps on this day of joyous festival, to remind people that life and its joys are fleeting and everything has its season. This work reminds us that to whatever heights of hope and faith the soul may rise, the fact remains, as © Grand Valley State University �No Doubt About It; No Comfort In It Richard A. Rhem Page 5   the writer of the letter to the Hebrews reminds us, that "here have we no continuing city." (Hebrews 13:14) There is an attractiveness about this Old Testament writing for, while it does not share the secret of God's grace as we know it in Jesus and the hope that we have in light of the resurrection, nevertheless there is a kind of clarity of thought, honesty of observation and integrity of mind which we cannot help but admire. His straightforward acknowledgement of the tragic dimension of life is a healthy corrective to shallow optimism and. superficial piety which is at root a denial of reality and thus basically unhealthy and unhelpful. The writer of this book had no doubt about the existence of God, or about His sovereign sway, but he found no comfort in it. God was in control but the human creature had no knowledge as to what He was doing or where things would end. The writer cannot always be believed; he was an agnostic - a person who simply doesn't know. He never takes a position or makes a commitment because he is never certain of anything. Still, he is a "believing agnostic;" he believes in God's power, rule and control, but it's all an enigma to him. To be an agnostic is not very satisfying, but it's not terribly irritating, either. But to be a believing agnostic is to be not satisfied and constantly agitated. To be a believing agnostic is to believe too much to let it rest, and not enough to get anything out of it. To be a believing agnostic is one who surveys life, finds no clue as to its meaning, no sense of its direction, no feeling of grace, no succour, no sustaining or everlasting arm underneath, no kind of peace that the Eternal God is one's refuge, but still with kind of a haunting feeling that God is and God's in charge and God's about something, and God will make it happen, but God only knows what. Now, the writer to the Ecclesiastes is really quite a person. Really, I like him. He is so honest. And when is the last time you ever found any honesty in the Church? The nice thing about the writer to the Ecclesiastes is that he has intellectual integrity. He dares raise the tough questions. He believes that God is and God will get on by Himself all right, without him defending Him, but in the meantime, he's got some real tough questions before the Almighty. He says, in effect, "You know, I believe You are, but if You're so smart and so powerful, how come life is such a mess?" The writer had a candor about him and integrity about him that pious church people too often lack. We mask things over; we rationalize on behalf of God; we make excuses for God. When life is lousy, we don't dare say, “Life is lousy! Where in the world are You?” With the writer to the Ecclesiastes, it comes right out. He says sorrow and joy, tears and laughter, building up, tearing down - all of those marvelous things that he lists in the first eight verses which are so familiar and so popular that people ask them to be read at funerals and at weddings. The poetry is great. But, what is the issue of it all? He says, "God has put eternity in my heart - just enough so that I know there's something going on. But it beats me what it is." © Grand Valley State University �No Doubt About It; No Comfort In It Richard A. Rhem Page 6   He observes life and he says there really ought to be some connection between good conduct and proper reward. If you're a good guy, things ought to come out right, and if you're a bad guy, things ought to come out badly. But, he says, "Not the way I see it. I see good guys with bad things happening to them, and I see bad guys winning the Lotto Jackpot. From what I can observe in human experience, things don't come out right. Faithfulness and loyalty and steadiness and hard work and honesty and integrity and all of those good things you preach saying that things will work out nice - not the way I see it." And he said, "I don't know. I can't really see a lot of advantage of being human rather than a beast. And who knows if the human spirit goes up and the spirit of the beast goes down?" Now, you can read the whole book and you will find a few more positive statements sprinkled throughout, but by and large the conclusion of this writer is that all is vanity. He had no doubt about it - God is and God's at work and God's got a plan and God's got a program - no doubt about it, but no comfort in it, because as far as he's concerned, it escapes him totally. Well, for him, there is a mystery of sovereignty, but no grace. I like him. I like his honesty, and his insight into the human situation is a lot more honest than one generally hears from the pulpit. But, I'm afraid that his observation has left him not just patient with the rhythm of life, but caught in the web of fatalism which has left him weary, living on the edge of cynicism, draining him of energy, leaving him depressed. That is where an awful lot of us are an awful lot of the time. I think there is a whole pack of religion in the land that could be characterized as "No doubt about it, but no comfort in it." There is a lot of our religion that is just going through forms, an automatic response, a sense of obligation and duty - the feeling that maybe there's something in it and if there isn't nothing lost. It probably won't hurt. There is an awful lot of religion that could be characterized as not a doubtful kind of response, but certainly a comfortless kind of issue where God is maybe the center of the great machine, maybe a life force. Perhaps one could simply resign one's self to whatever will be, as the stoic. "Grin and bear it." A kind of noble resignation to the inevitable. But, as far as figuring it out is concerned, it's arbitrary, capricious, chance, no kind of rationale, no movement, no direction, no discernible goal. God? Yes. Mr. Gallup comes and says, "Do you believe in God?" "Yes." What? 95%? Maybe 98%. There aren't many good, red-blooded atheists in the world. Must be something. Takes a lot of faith to believe there's no God, or something like that! Now, that's a dismal way to live. Some supreme power putting me on the pan, testing me to see what's in me. No, thanks. What a dismal kind of Sovereign this is. Totally lacking in any great, any redemptive purpose, any loving embrace. It's a biblical witness, though. Ecclesiastes had a hard time getting in the canon, but © Grand Valley State University �No Doubt About It; No Comfort In It Richard A. Rhem Page 7   it got there. It's there, and there are a lot of us there, too, if we would be honest enough to admit it and to write it down like this writer did. Well, obviously, I can't leave it there. But, neither do I want to leave there too quickly. I can't send you out into the rain that dismally, but I don't want to take you out of it too quickly until you have felt the question, until you have honestly asked yourself, "Does that characterize my religious experience - no doubt about it, but no comfort in it?" How differently one like the Apostle Paul experienced the whole gamut of the human situation. He said, "I've learned how to be abased; I've learned how to abound; I've learned to be content in the whole human situation, with all of its ups and downs." So he shared with the Church at Philippi. That was in the wake of looking into the face of the ascended, reigning Christ, who had also lived in the depths of human darkness, but had been raised by the power of God. The same apostle writing to the Church at Rome said, "I am convinced that nothing can separate us from the love of God, the God Who works all things together for the good of those who love Him." Now, we can't stay with Ecclesiastes in the Christian Church, but it's good for us to hear the questions, to sense his honesty and his agony and to admit that a lot of the time we're weary too, drained of energy, paralyzed by a sense of helplessness and hopelessness, having no doubt about it, but sustaining no comfort in it. I point you, rather, to the God and Father of our Lord Jesus Christ, Jesus who said, "If you've seen me, you've seen the Father," the light of the knowledge of the revelation of God in the face of Jesus Christ. That God, Who has been with us in the depths, is the One Who is persuasively but ever so gently and always graciously moving us toward the heights. Stay tuned in. Stay with it, because there's a lot more to come, and there are a lot more stories here that are filled with light and glory, so that maybe even we might move from having no doubt about it, but no comfort in it, to the place where we can honestly rest in the Lord. Let us pray. God, our Father, we shuffle through life, too often with our shoulders bent and our eyes on the road. We lack the energy; we live without a dream; we're not captivated by a vision; our life is gloomy, at best. God, set us free; encounter us. May there be a rift in the heavens; may a light break through; may a light surprise us, the surprise of Grace, that will enable us to lean and to rest and to praise Thee. Through Jesus Christ, our Lord. Amen. Reference: John Oman. Grace and Personality, 1917. © 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 XI Series The Mystery of God's Sovereign Grace Scripture Text Ecclesiastes 3: 11, 18 Location The location of the interview Christ Community Church, Spring Lake, MI References John Oman, Grace and Personality, 1917. 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-0-19870816 Date A point or period of time associated with an event in the lifecycle of the resource 1987-08-16 Title A name given to the resource No Doubt About It, No Comfort In it (A Believing Agnostic's View) 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 16, 1987 entitled "No Doubt About It, No Comfort In it (A Believing Agnostic's View)", as part of the series "The Mystery of God's Sovereign Grace", on the occasion of Pentecost XI, at Christ Community Church, Spring Lake, MI. Scripture references: Ecclesiastes 3: 11, 18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Doubt Faith Hebrew Scriptures Mystery Nature of God Sovereign Grace https://digitalcollections.library.gvsu.edu/files/original/d81657a9dcc8de15ae968cccfff522d9.mp3 11c3ddb233b365b45c95120f6e2f3de9 https://digitalcollections.library.gvsu.edu/files/original/cc6ea7223b561166753b8b9955aa45ff.pdf 786789877e5075c521416f4232de558e PDF Text Text The Election of Grace: A Particular People for a Universal Purpose From the summer sermon series: Faith’s Foundations Text: Genesis 11:30; 12:1-3; Romans 11:32-36 Richard A. Rhem Christ Community Church Spring Lake, Michigan July 31, 1988 Transcription of the spoken sermon Now Sarai was barren... Genesis 11:30 Now the Lord said to Abram, Go... and I will make of you a great nation... Genesis 12:1-3 For God has consigned all men to disobedience, that He may have mercy upon all... from Him and through Him and to Him are all things. To Him be glory for ever. Amen. Romans 11:32-36 Reading a textbook on preaching this week, I came across a statement by a Black theologian and preacher which struck me. He was making the point that Black culture has believed strongly in the providence of God and this deep trust has kept them alive through much oppression and suffering. Henry Mitchell claims that what has been true for Blacks is universally true. He says, ... We find the total spectrum of humanity that wishes really to live whole and abundantly must have a belief system to support that sort of thing. I share Mitchell's conviction. That is why we are spending successive Sunday mornings examining Faith's Foundations. My concern is deeply pastoral. I am not really interested in preparing you to write a crackerjack of a theological exam; I am interested in preparing you to live well, abundantly, with confidence and hope. Hope and confidence and a sense of wellbeing need a solid foundation if they will remain, no matter what circumstances surround you. Faith needs foundation. There are a few crucial truths which, if held in deep trust, enable one to negotiate life's passage. For example, "In the beginning God ..." © Grand Valley State University   �The Election of Grace:…for a Universal Purpose Richard A. Rhem Page 2   That is where the Bible begins. Genesis 1 is intentionally the opening statement of the Judeo-Christian faith. It is our answer to the question, "Why is there something, rather than nothing?" It enables us to sing, "This is my Father's world, I rest me in the thought..." But why, if this is my Father's world, is there tragedy, toil and tears? Chapters two and three tell us that God's gracious intention was that life should be characterized by freedom, vocation and boundaries - the creature living before the Creator in trust and obedience. Failing that, there is judgment, sorrow and loss, alienation, fear and guilt. Well, then, will the human "No" defeat the "Yes" of God? Will the Creator's purpose be ruined by the creature's grasping at control in self-assertion? Chapter three gave hints of grace even in judgment. And returning to the opening creed of creation, which runs through chapter 2:4a, we find God's verdict on Creation: it is good. And we read God rested on the seventh day and blessed it and made it holy, a sign that God's design and order and purpose would finally be realized. We read the vision of Isaiah 65 - a new heaven and a new earth, no more would one toil in vain or raise children for misfortune ... "The wolf and the lamb shall feed together ... They shall not hurt or destroy in all my holy mountain." And we heard the sound of the angel's voice in John's vision, "Behold the dwelling of God is with his people." No tears or crying or pain or death anymore. In the vision there was a crystal river on whose banks grew a tree whose leaves were for the healing of the nations and God's people need no light of lamp or sun, for the Lord will give them light and they shall reign forevermore. With that beautiful vision of Creation's consummation, the People of God have lived in hope trusting that the best is yet to be, the future is as bright as the promise of God. God's "Yes" will not fail. The Sabbath Rest of the Bible's opening passage foreshadows the Rest of Creation in the Shalom of God. The first eleven chapters of Genesis were placed as a preface to Israel's story. That story is centered in God's mighty saving action that brought them to freedom from Egypt's bondage. But they knew their particular story was part of a larger story - the story of God's dealing with the whole Creation and the totality of humankind. The first eleven chapters are universal in scope just as the consummation in Revelations is universal. Israel's story is the story of a particular people, but it is not, nor can it be, isolated from the whole creation and all nations. Israel's faith is that the God of its salvation is the Creator of all who will bring all things to consummation. The story of the Christian Church is one with the story of Israel. Within the movement of universal history there is interwoven the history of a particular people - Israel and the Church and the history of that particular people is really the focus of the one story of the Bible. But that particular history is not an end in itself; it is a means to a greater end – the Creator's reclaiming of Creation gone awry. © Grand Valley State University �The Election of Grace:…for a Universal Purpose Richard A. Rhem Page 3   We have seen in Genesis 1 the Creator's intention for Creation. We have seen in Revelations the Creator's victory - the consummation of the purpose of Creation. But, you may ask - How do we get from the majestic image of Genesis 1 to the moving vision of Revelation 21 and 22? This message will attempt to answer that question - again, not simply to satisfy your curiosity but, rather, in order to give you a sense of what God is doing in our world, in our history, in our lives. We will focus on two passages of scripture as we seek to connect the Garden with the City of God. In our biblical study let us begin with Genesis 11:27-12:3. Genesis 11:27F gives us the genealogy of Abraham. We tend to skip scriptural genealogies, but this one is critical. The Genesis writer is forming a link between universal history - the history of all humankind about which he writes in the first 11 chapters and the particular history he is about to record, the history of the Patriarchs, the forebearers of Israel. In Genesis 11:30 we are told that Abram's wife Sarai is barren. This is no piece of Bible trivia; rather, this is a very intentional notation. Abraham and Sarah are called by God to go out from their family and homeland and go to a place God will show them. God gives them a promise: "I will make you into a great nation, and I will bless you and make your name so great that it will be used in blessings." And the promise continues, In you all the families of the earth shall be blessed. With the call of Abraham we have the most significant break in the Scripture - a break of greater significance than the break between the Old and New Testaments. Genesis 12-50 gives us the story of the Patriarchs, Abraham, Isaac and Jacob and forms the introduction to the creation of Israel as a nation in the Exodus event. This is the beginning of the story of a particular people called for a universal purpose. This particular people will be the agent through which God will reclaim a creation gone awry. What was the biblical writer saying by connecting the one called Abraham to the human family spoken of in the first eleven chapters? Was he not saying that after the dismal response of the human family to the Creator's call to live in freedom with vocation within the boundaries set by the Creator, the failure of the creature to trust and obey, God was now instituting a new strategy whereby the purposes with which He created would finally be realized in spite of the failure of the creature? Set on the background of the stories of God and all humankind in the first eleven chapters, we can see in God's call of Abraham the method God will use to reclaim © Grand Valley State University �The Election of Grace:…for a Universal Purpose Richard A. Rhem Page 4   the Creation gone awry. And against the background of the Creation stories we can understand the significance of the note in 11:30 that Sarai was barren. The one who calls the world into being will now call a special people into being. Abraham and Sarah are connected to the whole human family - so the genealogy affirms. But what God is about to do is not something possible through natural, normal human agency. Sarai is barren. The human story recorded in Genesis 1-11 ends in barrenness, in hopelessness. There is nowhere to go. God must create this new family by the miracle of God's power and grace. God will give a child to a barren woman and through this miracle birth, God will create an alternative community - a new community by which finally God will restore Creation to its unity and bring about Shalom. On the black background of the stories reflecting universal history, God calls a man and woman who are childless and promises to make from them a great nation that will bring blessing to all nations. The God Who creates the world now creates Israel. God creates Israel in order that, through Israel, God will reclaim all Creation. Abraham - contrary to the stories in Genesis 1-11 (Adam and Eve, Cain, the Flood story, the Tower of Babel) believes God and acts in faith on the promise of God. God says, "Go." Abraham goes. This is God's counter-strategy to human rebellion. When human faithlessness leads to barrenness and thus hopelessness, God calls one family to create an alternative community through which to bring salvation to the world. This God is not and will not be defeated. This God will not accept the human "No." This God will now begin a counter-offensive in order finally to establish His "Yes" to Creation. The call of God to Abraham is spoken of in the Bible as the Election of Grace. It is an election - a choice of a particular people. It is of grace - One was chosen out of the human family with no explanation given, for no reason in the one chosen. It is of God because the call is spoken to, the promise made to human barrenness. Election is the foundation of human salvation; it is the ground of human hope, the basis of human purpose. Election is a biblical teaching that has been misunderstood and misinterpreted. Israel had a sense of being God's elect people - and she was. Israel had a sense of being special - and she was. But Israel misunderstood God's election. She came to think of herself as God's special people to the exclusion of the nations rather than seeing in her election a calling to be a light to the nations. Israel became proud of her election rather than understanding that God's election is cause for humility, © Grand Valley State University �The Election of Grace:…for a Universal Purpose Richard A. Rhem Page 5   for God chooses not on the basis of merit, but on the basis of grace alone - it is pure gift. Rather than awe, humility, gratitude, Israel manifested pride and arrogance. Rather than sensing that she existed for the sake of the world, she set herself over against the world. Rather than seeing in her election God's universal purpose, Israel claimed God's grace as her particular possession. Rather than seeing in her election God's inclusive love, Israel claimed God's love as her exclusive possession. The History of God and Israel is spoken of in scripture as a covenantal relationship. The Old Testament describes the history of the covenant relationship and describes thus the Broken Covenant. Still, hope is not lost. Still, there is the conviction that God will not give up. There will be a new covenant. The New Testament is really the story of the New Covenant. Paul was a person of that old covenant who came to see in Jesus the promised Messiah, the anointed one promised in the Old Testament. He saw how the New Covenant was instituted in Jesus, in Jesus' death and resurrection. In Romans 9-11 he struggles with the question why Israel as a whole failed to see that Jesus was the Messiah, that in Jesus the New Covenant was formed. Paul anguished over Israel's rejection of Jesus. How could this be? Once again the question raised in Genesis 1-11 is raised by Paul: Will Israel's unbelief defeat God's purpose of election? Can the human "No" overcome the Divine "Yes"? Paul's wrestling with the problem of Israel's rejection of Jesus comes out in a tortuous path in those three chapters. If we read the letter as a whole, we find him first of all recognizing that Jew and Gentile are all alike guilty before God. "All have sinned and come short of the glory of God." Then he presents God's way of righting the guilty through faith in Jesus Christ. In that moving eighth chapter, he writes of how Creation itself in bondage because of human sin, is nonetheless groaning in travail waiting to be set free from the curse - a clear reference to Genesis 3. He concludes his telling of redemption's story with that amazing statement, We know that in everything God works for good with those who love him, who are called according to his purpose. And he says, "What then shall we say to this? If God is for us, who is against us?" He concludes with that grand utterance, For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. Then he comes to the source of his deep anguish - Israel's rejection of Jesus. He struggles to understand. Finally, Chapter 11 opens with the question, © Grand Valley State University �The Election of Grace:…for a Universal Purpose Richard A. Rhem Page 6   I ask then, has God rejected his people? His answer is a resounding, "By no means!" He addresses the Gentiles who have believed, to whom the Gospel has come through Israel's rejection. He counsels humility and awe before the mysterious working of God's grace. Finally he concludes, ... God has consigned all men to disobedience, that he may have mercy upon all. And the thought of the final triumph of grace causes Paul's heart to overflow in doxology. O depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ... For from him and through him and to him are all things. To him be glory forever. Amen. Paul cannot solve the mystery, but rather in wonder and awe he bows before the mystery. He knows not when or how, but he rests in the final triumph of the grace of God. This people Israel - Abraham's line - proved as disobedient in their time as did the totality of humankind whose stories are related in Genesis 1-11. Yet, Paul says God will have His way. God's last word is mercy upon all. The history of Israel from Abraham through all the generations of her history and through 2,000 years of the Christian Church has a midpoint - the life, death and resurrection of Jesus. When God's people said a resounding "No" to Jesus, putting him to death, God said an even more resounding "Yes," raising him from the dead. It was from Abraham's loins that Jesus came. It was in the barrenness of the human situation that God created an alternative community that issued in Jesus, the Anointed One who responded to God's yes with a faithful "Yes" in return. And Paul writes to the Ephesians, For Christ God chose us before the world was founded. Paul revels in the mystery of God's saving determination, a secret now revealed to him. The secret was a purpose which God formed in His own mind before time began, so that the periods of time should be controlled and administered until they reached their full development in which all things, in heaven and on earth, are gathered into one in Jesus Christ. How will God bring Creation to the consummation of His purpose? How will history move from the Garden to the City of God? The link is a people who are chosen by God, graced by God, called to be witnesses to God - a particular people © Grand Valley State University �The Election of Grace:…for a Universal Purpose Richard A. Rhem Page 7   whose gracious election has a universal purpose - to reclaim Creation and to bring all things to the realization of God's purpose. The Election of Grace is the only basis for hope, but it is enough; it is the sure guarantee that the Creator will bring creation to consummation. It is God's initiative through which He will have a people in every generation to witness to all peoples that God is God and God will finally reclaim Creation and bring all God's children home. We are the elect of God. To us the Gospel has been proclaimed, the grace of God given. We can rest in that – no matter what the day may bring, no matter how dark the night, how threatening the crises of life. We can count on that – no matter how frail our faith, how feeble our commitment, how fickle our devotion. That is the Good News by which we live. That is the Good News to which we witness to our neighbor and our world. Thanks be to God! © 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 X Series Faith's Foundation Scripture Text Genesis 11:30, 12:1-3, Romans 11:32-36 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-0-19880731 Date A point or period of time associated with an event in the lifecycle of the resource 1988-07-31 Title A name given to the resource The Election of Grace: A Particular People for a Universal Purpose 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 July 31, 1988 entitled "The Election of Grace: A Particular People for a Universal Purpose", as part of the series "Faith's Foundation", on the occasion of Pentecost X, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 11:30, 12:1-3, Romans 11:32-36. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Election Faith Hebrew Scriptures History of Israel Inclusive Grace https://digitalcollections.library.gvsu.edu/files/original/82d546ffe23623e073b28d4d37311cfb.mp3 0b0265d430c02cf3c72d8e1cc0147ea3 https://digitalcollections.library.gvsu.edu/files/original/e35fe89a71f294747ca3fac5a7fb8427.pdf 6f7a22212dc35214e1a56676ac1f5da0 PDF Text Text Table Fellowship: A Sign of God’s Nearness From the series: The Faith of Jesus: Trust in a Gracious God Text: Mark 2:15 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent I, February 28, 1993 Transcription of the spoken sermon When Jesus was at table in his house, many bad characters . . . were seated with him.” Mark 2:15 We have entered another Lenten season. The advantage of the celebration of the Christian year is that it brings us annually through those events, and gives us opportunity to hear those stories that have shaped us as a community of faith and as the body of Christ. So we come once again into this Lenten cycle and we begin our Lenten pilgrimage, following the steps of our Lord, as it leads to his death, his crucifixion. But it is not as though we simply revisit the old story. It is not as though it has all been said before. The stories are the same. The events are the same. But we are not the same. There is the passion and pilgrimage of Jesus, and then there is the pilgrimage of each one of us. We come as different people. For one thing we are a year older than last time. Every time we come, we come as those who have had new experiences. Some of us have been devastated. Some of us have been exhilarated, and all of us have gone through the kinds of experiences that have changed us and will make it such that our angle of vision is a bit different this time as we come through the old familiar cycle once again. I probably am more aware of that than you, because I have both the privilege and the responsibility to prepare for this season with greater intensity than would be expected of any one of you. It has been my custom over many years now to leave you for an extended time, prior to this season, in order that I might do some new and in-depth preparation and come back ready for this Holy Season. As I reflect and prepare I am conscious of new lenses, new insights rising to the surface. With the capacity of computers today, if someone were to enter in all of the themes and texts of my Lenten preaching over 22 years, I am sure that you could see evidence of such shifts of perspective. As a matter of fact, I am aware of a very significant shift in my own perspective and understanding going back at least © Grand Valley State University   �Table Fellowship: Sign of God’s Nearness Richard A. Rhem Page 2   three years now. Back in 1991 I preached on “The Sign of The Cross, The Way of Jesus.” Rather than looking back from the perspective of Paul, I began to suggest we walk in the footsteps of Jesus. Paul’s perspective is very much the perspective of the Church in its theological tradition. Paul, after Good Friday and after Easter, steps back, and from the perspective of post-Easter looks at that death and tries to make sense of it. Essentially, Paul raises the question: What was the meaning of that death? And I think for many years that was also the question that occupied me, trying to make sense of that death, trying to understand that whole complex of ideas that we call atonement. Was it necessary for Jesus to die so that we might be forgiven? Those questions were really Paul’s questions. Paul was the first Christian theologian, I suppose, and Paul’s reflection on Jesus, on crucifixion, on resurrection were the shapers of our Christian tradition. But of late it seems to me that the significant question for us is not Paul’s question, What was the meaning of that death?, but rather, following in Jesus’ footsteps, to attempt to peer through his lenses and then ask, “Why?” More and more I began to ask myself, “Why? What was there in Jesus that caused the human community of his day to crucify him?” That question, it seems to me, is significant for us as we seek to become the disciples of Jesus. The other question, Paul’s question, is more a theological question. So this year again, I continue, probing and asking - but this year investigating the faith of Jesus. In the series title I suggest that the core of that faith was trust in a gracious God. I want us to think together, “What did Jesus believe?” We don’t often think of Jesus as a man of faith, do we? Didn’t he know everything? Didn’t he have a card up his sleeve? Didn’t he just sort of go through this thing as a charade? No, I don’t think so. A lot of very exciting New Testament research coming out today is able to pull back some layers and to see Jesus the Jew, Jesus the believing Jew. While I have been gone I have read several of these books. One book was entitled, The Marginal Jew. Another, The Historical Jesus: The Story of a Mediterranean Peasant Jew. And a third one, Jesus, a Life. It was exciting to see these studies uncover the concrete context of Jesus’ Jewishness and his historical allure, to see the contours of Jesus: what he believed, how he lived, how he acted. It is out of that concrete context that, I believe, we must come to some kind of understanding of why he was crucified. We have the Table set here this morning. We do that in remembrance of Jesus, for on the night in which he was betrayed we believe he gathered with his intimate disciples, and he broke bread and he poured the cup and gave them that tangible sign of his presence. But, beyond that, was he not also saying to those that were his most intimate associates, his friends, “Be with me while I share this last cup with you. I need you.” He was looking for human support and succor in this point of crisis in his life. And as a matter of fact, this is not so out of sync with the whole of his life. If you go through the gospels with this in mind, you will find © Grand Valley State University �Table Fellowship: Sign of God’s Nearness Richard A. Rhem Page 3   that Jesus was always having supper. Simon the Pharisee invited him to supper. He was often found eating at Mary and Martha’s home in Bethany. He was always sitting at table with someone. The four Gospels all record the feeding of the five thousand. There was something about Jesus that in his table fellowship signaled the nearness of God, and when the Gospel writers remembered the historical Jesus, the thing that they remembered and continually brought to expression was the table fellowship of Jesus. Jesus was a party hound. The last supper was not something out of line with what had been the hallmark of his life. He sat down with people. In response to some of his critics in Matthew, the 11th chapter, he just sort of shakes his head and says, “You know, I can’t win with you people. John the Baptist came, neither eating nor drinking, and they said he had a demon. He said, ‘I come both eating and drinking and you call me a wine bibber and a glutton.’” [And because we want to be like Jesus we have Pete Theune on Team who is our Minister of Gourmet. (Laughter) We are always eating here, aren’t we?] But for Jesus this was the way he bonded with people. With whom do you sit at table? You sit at table with those whom you love. Somebody says, “Let’s have a meal together.” You say, “Not with you.” Or you say, “Oh, I’d be delighted.” You don’t just eat with anybody. You don’t eat around do you? (Laughter) Nancy and I have just returned from Florida, and it always amazes me. You live with people all weeks and months of the year, and then you discover that you are going to be within fifty miles for ten days down in Florida of someone who lives down the block. They say, “Oh, let’s get together.” My goodness. You can’t believe how tough it is to take a vacation! Everybody that is with me all year wants to “get together” on vacation – you know, “Come and have a meal.” Well, it’s because that’s the way we experience community and express friendship. And it was even more so in that culture of which Jesus was a part. Hospitality was a prime concern. And to sit down and break bread with someone was a sign of acceptance, of embrace. The Dutch New Testament scholar, Edward Schillebeex, said that was the very hallmark of Jesus. The presence of God was mediated by Jesus while he sat at table. In the text of this morning, Jesus embraced the wrong people. In the listing of the text in the bulletin from the New English Bible, it says he was sitting at meal with “bad characters.” Shame on Jesus. Sitting down with “bad characters,” tax collectors and sinners. He went through the tollbooth and Matthew, (Levi, as he was called by his fellow Jews) was there, taking toll. Jesus said, “Follow me.” And Matthew said, “Not me. You don’t know who I am.” Jesus said, “Follow me.” Matthew got up and followed him. Matthew was a tax collector, ritually unclean, excluded from the community of God’s people, an outsider, and Jesus said, “Follow me.” And Matthew couldn’t believe it. When he found that Jesus was serious, Matthew said, “Let’s have a party.” Matthew invited his friends. And who were his friends? Other “bad characters.” The religious right came to Jesus’ disciples and said, “What’s he doing eating with bad characters, tax collectors and sinners?” That’s why in the end they killed him. © Grand Valley State University �Table Fellowship: Sign of God’s Nearness Richard A. Rhem Page 4   In the table fellowship which was the hallmark of Jesus ministry, he gave witness to what he really believed, and that is that God is gracious and invites all. That word is very threatening to a religious institution. A religious institution is strong to the extent that it can create an over-againstness with all of those who are not “our kind.” Isn’t it remarkable, really, that the Church has duplicated the very mentality of the Jewish community of Jesus’ day in its exclusion from this table? It has said, “Oh, you can’t come,” or “If you ask permission, perhaps you can come,” or “Is everything right in your life so that you might come here?” or “Whoa, not you!” But not Jesus. Jesus opened his table of fellowship to all people. And it was that kind of thinking, that kind of behavior that got Jesus crucified. I have said on occasion, “Rather than putting a fence around this table, we should set it up on Savidge Street and offer bread and wine to those passing by on their way to skiing up north, saying, “Have bread and wine for the journey, and have a good Sabbath.” What did Jesus believe? Jesus believed in a gracious God, and he would sit down with anyone in order to communicate in his action, in his openness and availability, that God’s embrace was wide enough to include them. He mediated the Presence of God and the offer of salvation in the table fellowship, which was the characteristic of his whole life and ministry. What did Jesus believe? That God was trying to get God’s arms around all sorts and conditions of humankind. They killed him for that. And the Church has been excluding people ever since, duplicating the very spirit and attitude that rejected and crucified Jesus. It really blows my mind when I think about it. What Jesus wants us to sense when we come here is that God’s arms are around us. If Jesus were here I believe he would say to you, “You come.” And you would say, “Ah, but Lord.” And he would say, “You come.” You would protest and say, “But you don’t know,” and he would say, “Oh, yes I do. You really need to come.” And then when we come, there is that sense of our belonging to one another. That was the intuition behind that old tradition of saying, “If you are not right with your brother or sister, you don’t come here.” Because this is a table of reconciliation. This is a family meal and you have got to be right with one another. This whole congregation, in a few moments, will be on its feet and moving and flowing, and there will be a sense of our coming together because we are one. We belong to each other. We embrace one another. We support one another. We care for one another. We are God’s people, God’s children. We are brothers and sisters. That’s what Jesus demonstrated concretely in his action and behavior. He broke bread with all people as a sign that there is grace for all. And he says to you, “You come. You come. This is for you.” © 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 Lent I Series The Faith of Jesus: Trust in a Gracious God Scripture Text Mark 2:15 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-0-19930228 Date A point or period of time associated with an event in the lifecycle of the resource 1993-02-28 Title A name given to the resource Table Fellowship: A Sign of God's Nearness 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 February 28, 1993 entitled "Table Fellowship: A Sign of God's Nearness", as part of the series "The Faith of Jesus: Trust in a Gracious God", on the occasion of Lent I, at Christ Community Church, Spring Lake, MI. Scripture references: Mark 2:15. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Faith God of Grace Inclusive Lent Presence of God Table Fellowship https://digitalcollections.library.gvsu.edu/files/original/cad7291f389d2d48d1276b24de994abc.pdf 8bd6d2d9a013037cb12dda40a155778c PDF Text Text The Human Face of God From the series Faith in Jesus: Trust in God… Text: Acts 3: 14-15 Richard A. Rhem Christ Community Church Spring Lake, Michigan Eastertide III, April 25, 1993 Transcription of the spoken sermon You…killed him who has led the way to life. But God raised him from the dead. Acts 3:14-15 We made a switch at Easter. We moved from the consideration of the faith of Jesus to a consideration of a faith in Jesus on the part of that early community that gathered around Jesus. The switch was a switch from examining how Jesus believed, which shaped how he lived, which caused his death, to an examination of how those around him who had been impacted by him, who had experienced the faith of Jesus, came to put faith in Jesus. The Christian movement, which only gradually differentiated itself from the Jewish community, is characterized by those who put faith in Jesus. So with a little switch of the preposition from the faith of Jesus to faith in Jesus we move out of Lent and into Eastertide and try to get a handle on how that early community came to view Jesus as the unveiling of God. Jesus had been a faithful Jew. He lived within the context of the covenant of grace. He knew no God except the God of Abraham, Isaac and Jacob. And he had no intention to do anything but to speak to that covenant community and to speak to them of their God – of the nearness of their God, of the graciousness of their God – and to call them to trust in that God. He was a threatening figure. His destabilizing ways undercut the established shape of things: the temple and the priesthood, the political and religious structures. And because of this he was crucified. It would have appeared that he was simply one more in that line of prophets that had characterized the history of Israel. A prophet would stand and speak for God and would bring upon himself the wrath, particularly of the leadership of the community, and would end up a martyr for the faith. Jesus himself spoke about that whole line of the prophets that had been killed by “Jerusalem.” So it might have appeared that Jesus was simply one more of those. He had made his proclamation. He had made his call. He had been obedient to God. And he was killed. © Grand Valley State University   �The Human Face of God Richard A. Rhem Page 2   But there was something different this time. This time his followers became conscious of the fact that the one who had been crucified was alive. Not in some bodily form. Unfortunately in our Christian tradition, in order to affirm the reality of resurrection, sometimes we have spoken about the bodily resurrection, and there is not a bodily resurrection—that corpse laid in the tomb didn’t suddenly resuscitate and walk out of the tomb. Jesus is spoken of as “appearing.” When Paul lists the resurrection appearances, sometimes to an individual, sometimes to a group, he also includes the appearance to himself and we know that was a vision. The appearances of Jesus were the inward experiences of those who sensed that the crucified one was alive and present and powerful, but not in an ongoing historical bodily human existence. Rather, God had raised this one to another dimension of life or reality, but a dimension of life and reality that was able to be experienced as personally, powerfully present. Still active, still alive, still with them. So those who had been with him throughout his life, who had understood gradually the faith of Jesus, came to believe that in him God had done some unusual thing. That God had vindicated the Way of Jesus. That God had authenticated this one as God’s servant. That God had said “yes” to Jesus’ faith and Jesus’ way, and Jesus’ call. So the followers around Jesus, and the experience of Jesus living in their midst, spiritually alive, began to put their faith in Jesus. Now in the beginning those early witnesses had no sense of separating from the temple or from the Jewish community. For example, in the story I read a moment ago, Peter and John in the ninth hour, about 3 o’clock in the afternoon, are making their way to the temple to pray. They were good Jews. They were going to pray to the God of Abraham, Isaac and Jacob, to the God of the Covenant, the God of covenant grace. They didn’t know any other faith. They went to the temple to pray and to praise God. They went there with a sense that this one who had been crucified was with them also. They came to a cripple by the gate called “Beautiful,” who was placed there every day by friends so that he could beg for alms. Not a bad place to beg for alms, you see, people coming to church looking for a way to look as good as possible. So they flip him a coin, come in to the altar and feel a little bit justified. It was a pretty good place to pick up a nickel or a dime. This time Peter and John come by and he held out his hand and they say, “We don’t have silver and gold,” and he says, “Then you’re not worth much. Get out of the way so somebody can come.” That’s really the bottom line for this man. But Peter says to him, “Look at us,” catching his attention. “In the name of Jesus Christ of Nazareth, stand up and walk.” And the man stands up and walks, and he begins to leap and to praise God. He goes into the temple and the people see him as the one who had always been there, day after day. He was the lame, the cripple, the handicapped one leaping and praising God, and they were astounded. © Grand Valley State University �The Human Face of God Richard A. Rhem Page 3   This gives Peter an occasion to bear witness to what had just happened. So he says to them, “Why are you so amazed? Why do you wonder and stare at us as though through our power or our piety this man was made to walk? No,” Peter says, “The God of Abraham, the God of Isaac and the God of Jacob, the God of our ancestors has glorified his servant Jesus.” You see Peter and John after Easter and after Pentecost in the presence of the Pentecost Spirit, and Peter says, “It is the God of Abraham, Isaac and Jacob. It is the God of Israel. It is the God whom you are all here to worship. It is this God who has healed this man.” But, notice, this God healed the cripple in the name of Jesus. Peter says to the Jewish leaders who later call him on the carpet for what he has done, “You rejected the holy and righteous one. You killed the author of life.” In the New English Bible, (I like the translation a little bit better) it says, “You killed him who has led the way to Light. You killed him who has led the way to Light, but God raised him up.” Now he says, “…by faith in his name.” His name. The name stands for the person, for the reality, for the essence. The name equals the person in biblical thought. The name of God is the essence of God, the power of God, the person of God. And the name of Jesus is the person of Jesus. He says, “…by faith in his name.” His name itself has made this man strong whom you see and know. And the faith that is through Jesus has given him perfect health in the presence of all of you. Now, this is rather interesting. Here in the immediate aftermath of the explosion of Good Friday and Easter the disciples are sorting out what in the world is happening. Jesus whom they loved was crucified. They think it’s all over. But it’s not over. They experience the presence of the crucified one, living! The crucified one then has been vindicated by God. God has said “yes” to this one, so this one was right. And this one is still with us now. Peter says a cripple is healed by the power of God through this one. What’s going on here? I don’t think they knew. I don’t think any of us could or can know exactly. But for Peter and John, representative of that early apostolic community, the God of Abraham, Isaac and Jacob, the God of Moses, the God of David, the God of covenant grace, the God of Sinai, the Creator – this God seems to be accessible or available through Jesus. Jesus becomes as it were, a handle on God. How do you image God? Could you form a picture in your mind? Maybe it’s off the cover of an old Sunday School leaflet of your childhood. Were you ever in a group therapy session or a seminar where they had you lie on your back? I remember one instance where I had to lie on my back, breathe deeply, close my eyes and visualize a huge white screen, and then let images tumble. Maybe somebody was reading something and you had to let images tumble. The only thing I ever see on that white screen is a white-out. One time I saw whole flock of white doves. (Laughter) I never see anything. I don’t visualize very well. Some people visualize very well. But, how do you visualize God? How do you bring God near? How do you get in touch? I mean, God – God! The eternal God, God incomprehensible! Beyond our human ability to comprehend, apprehend. That God becomes for us available, even visible in the way of Jesus. Jesus becomes the © Grand Valley State University �The Human Face of God Richard A. Rhem Page 4   human face of God. God seems to draw near to us in Jesus. So Peter and John can say to this cripple, “In the name of Jesus, rise up and walk.” But they are not claiming that the healing is the power of Jesus. Rather they say clearly that it is the power of God. It is not as though Jesus now comes as a secondary God or in competition with God, but Jesus becomes as it were, the conduit. Jesus becomes the mode of access. Jesus is the one who brings God near. Jesus is the one who draws us into the mystery that is God. Jesus becomes the medium for the experience of God. There was no reason for a Christian Church at this point. For Peter and John, I think it would have been the farthest thing from their minds. If you had said they were going to be disciples of an eventual institution called a Christian Church over against the Jewish community of faith they would have denied it at that moment. Those who study this thing tell us that probably this passage is the earliest attempt to give some kind of formulation to that relationship of Jesus to God. It is stated here that Jesus is not God. I think Jesus might have been very comfortable with Peter and John bringing the power of God to bear on that cripple through his name because Jesus represented God as a God who heals us: the God of the abandoned - the God full of compassion - the God who forgives us - the God whose power is available to us, so I think Jesus probably would have been comfortable with this. I am not so sure Jesus was comfortable with what eventuated down another few decades and down another couple of centuries where Jesus is elevated, and elevated and elevated until Jesus is God. In the early creeds of the Church, this human servant of God, Jesus, is continually elevated until he becomes God and becomes for Christians the primary focus of worship and prayer. I am not sure that that development would have been in accord with the intention of Jesus. There are enough evidences in the New Testament itself that Jesus intentionally deferred to his “Father,” as he called God. Jesus never abrogated to himself the prerogatives of deity. Jesus was the servant. Jesus was the proclaimer. Jesus was the revealer. Jesus in his life showed the Way, spoke the Truth, offered the Light. But in the development within the Christian Church over the first four and a half centuries, the development moved from this kind of conception to a higher and higher and higher raising of Jesus to where (and this is in preparation for Trinity Sunday down the way a few weeks), where in popular conception we almost have three Gods. I don’t know if it’s possible to hop back over those centuries and over those creedal formulations to get back to something like this, but sometimes I think we’d be better off if we could be right where Peter and John were at the Gate Beautiful. If we could say to the cripples, to the broken, to the outcast, to those who are lost, if we could say, “Look at me. In the name of Jesus, God’s servant, stand up and walk.” You see what Jesus made available was the presence and the healing power of God. © Grand Valley State University �The Human Face of God Richard A. Rhem Page 5   The healing power of God . . . how do we access that? How did Peter and John access that power? It still happens today. There are still healings today. Everybody can’t do it, but some can do it. Some have the gift of healing. Some with the laying on of hands seem to communicate an energy that enlivens and makes whole. Perhaps they are people who believe and know that the whole world is pregnant with God’s power and presence, God who can make us whole so we can live, begging outside at the gate but dancing and leaping and praising God. Most of us are cripples. Most of us are dragging around so much baggage and garbage, and we hold tightly to our lives when someone needs to say to us, “In the name of Jesus, rise up and walk.” How are we healed today? In the name of Jesus, but now through the presence of those who follow in his footsteps. Reach over and take the hand of the person next to you. There, in that flesh, the way of Jesus and the presence of God continues to heal and make one another whole. If we could only divest ourselves of all of our protective layers, we might be more open to the power of God which surrounds us. Feel that presence…and “In the name of Jesus, who showed us the power of God, rise up and walk.” That’s a God you can love. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/ffd458ae1223b42ce15f56618927d4e9.mp3 bd7e9c7d9827b010e6711433435645ff 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 Eastertide III Series Faith in Jesus: Trust in God Scripture Text Acts 3: 14-15 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-0-19930425 Date A point or period of time associated with an event in the lifecycle of the resource 1993-04-25 Title A name given to the resource The Human Face of God 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 25, 1993 entitled "The Human Face of God", as part of the series "Faith in Jesus: Trust in God", on the occasion of Eastertide III, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 3: 14-15. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Faith Followers of Jesus Presence of God https://digitalcollections.library.gvsu.edu/files/original/16105fcfb52711c7b1298a2fa6e50841.pdf 48a46a1b7fe4ed1bf576a89d7fac57c6 PDF Text Text Creation: God’s Risky Decision – Dream or Nightmare? The Genesis Story of the People of Israel Text: Genesis 9:8-11 Richard A. Rhem Christ Community Church Spring Lake, Michigan Pentecost XVIII, September 25, 1994 Transcription of the spoken sermon "Then God said to Noah... I am establishing my covenant with you and your descendants after you, and with every living creature that is with you... and never again shall there be a flood to destroy the earth." Genesis 9:8-11 The Bible is a forbidding book. In order to get some handle on it, let's try for a few Sunday mornings to look at large chunks, with broad strokes, in order to see how those large chunks fit into a whole to tell "The One Story of the Bible." Our beginning is with the first eleven chapters of Genesis. But those first eleven chapters, while they speak of the beginning of all things, are not really the beginning of the biblical story. To go to the beginning of the biblical story, we would have to go to the book of Exodus, to the birth of the people Israel. Here we find Moses leading the Israelites out of the slavery and bondage of Egypt, through the wilderness, and into the Promised Land. The Exodus, the movement from Egypt and slavery to the land flowing with milk and honey, that was the founding story of this people Israel. The Creation story is the story of this people. This people Israel, like every people, told stories. They told stories in order to understand themselves, who they were, and to communicate that understanding to the rising generations. They told stories of beginnings, like every people. They told stories of the ancient past. They told stories in order to understand themselves in the broad scheme of things. They told these stories in order to understand how they related to the whole cosmic reality and the whole human history, how they as a people related to all other peoples. They told stories in order to explain why life was like it was, and how to respond to it, and from what perspective to interpret it. They told stories. The first eleven chapters of Genesis are the stories that this people Israel told in order to explain what they believed—what they believed to be true about the world, about history, and about themselves, and about God. This people Israel told their stories in order to give expression to their faith, for they were first of all a people of faith. © Grand Valley State University   �Creation: God’s Risky Decision – Dream or Nightmare? Richard A. Rhem Page 2   Perhaps you will then say to me, "Well, then these stories in the first eleven chapters of Genesis are human creations? Are they simply stories that people told?" And I would say, "Yes .. . and No ..." Yes they are human creations, they are stories that this community told, that expressed their faith. But whence did those stories arise? They arose out of the experience this people had with the One who was transcendent, the One who was beyond them, the One whom they understood to be the source of all life—Creator of all. Their stories arose out of their encounter with the Living God. So there's a sense in which you could say yes, these biblical stories are human creations, but they are more than that; they speak of human experience of being encountered by God. Out of that encounter they gave witness to the things that they believed about the God who encountered them. As the centuries went by and the nation of Israel developed, the stories they told in an oral tradition eventually became written down and gathered together. So, we have today the Hebrew Scriptures or the First Testament. (Rather than the Old Testament. To say the Old Testament it sounds as though the New Testament superseded the Old, as though Israel has been surpassed. I think that that is insensitive and I don't really believe that to be the case. I think more and more we come to see that we, with Israel, worship this one God who creates all and is full of grace.) So, the Hebrew Scriptures or the First Testament will be our primary focus for a few weeks. And that Hebrew scripture begins not with the beginning of the Hebrew people—that's told us in the book of Exodus – but what they believed about the Source of all things. They said there is, because God said, "Let there be." That is the creation story told poetically by James Weldon Johnson, expressed marvelously by Franz Josef Heyden, recorded here by the First Testament writer in the first chapter as a creed of creation. This story is recorded in the midst of Israel's exile and despair, as an affirmation of faith, that a Creator created all things. Why is there anything, rather than nothing? They said, there is something rather than nothing, because God said, "Let there be." The unraveling of that creation story is simply the explication of the fundamental decision of faith that what is—is, not by accident or chance or an eternal cycle of things, but is the consequence of the Living God who is the creative source of all, who decided in a risky decision to bring into being all that is. That's what they believed. Then they went on to say, "But how—now that we have located ourselves in this cosmic scheme of things, the consequence of God's creative word—how should be feel about the world and the created order?" They went on in their storytelling to reiterate that statement of God, "It is good," a positive affirmation, a positive affirmation of human life. They said, "Who are we and how are we related?" The storyteller said, "We are related to God, for we are created in the divine image, and with profound insight." This story also helped them to see that the human person, created in the divine image, self reflective, created with freedom and responsibility, was also shaped © Grand Valley State University �Creation: God’s Risky Decision – Dream or Nightmare? Richard A. Rhem Page 3   out of the mud of the earth—dust, humus. After the rain the worms buckle up the soil—that's humus, the excretion of the worm. The humus is the stuff that God shaped to make the human person. Humus. Its root is in the word humility; the root of humility is the root of humor. In God's good humor, God making a joke, created a being out of humus that had a spirit that could soar with God's own so the human person beckoned upward, pulled downward, lives in this constant tension. The Israelite tradition said, see, that's why we are like we are. But someone else said, "But why? This God is good, and if this God created humankind in God's own image, why all the disease and all the dis-ease? Why all the trouble, the anguish and the pain? Why does it sometimes seem that this creation is not a dream, but a nightmare?" The answer was: Not God's fault. The Creator called the creature to live in freedom within limits, in harmony with creation, and the Creator. But the risky part of it was that the creature had the potential to say, "No," and with arrogant pride to usurp the place of the creator, to seek human autonomy. All of that is in those primitive stories. The writer was trying to give expression to the conviction of Israel that creation is good because God is good, and God called it forth. The human person is good because it is shaped after the image of God, yet rooted in the earth, full of conflict, set always before choice, called always to choose life, to choose the way of wisdom. But again and again and again, say the storytellers, these persons choose wrongly, bringing on alienation, disharmony, grief, death. The third chapter of Genesis, following on the story in the Garden of Eden, tells us about Adam and Eve and the trees and the temptation to eat from the tree. And the choice to do what God had said they should not do, to eat from the tree of Knowledge of Good and Evil. But that's not a story that happened at 6:00 a.m. on the first day of creation, because these are not historical narratives as though day one is in chapter one, and day two is in chapter three, then day four, or month six, or whatever. No, these are a series of little stories, a series of portraits, of snapshots. So, in chapters two and three we have a human couple, created for a garden of paradise, an Eden of delight, who usurped their limits of the freedom and brought grief upon them. Then, it is not as though from that point on there is no more human possibility to choose rightly. In the fourth chapter there are two brothers, Cain and Abel. Cain gets an angry eye over against his brother and he becomes jealous of his brother. He has hatred growing in his heart, and he rises up and he kills his brother. But the word of the Lord comes to him and says you did that because your mother and father sinned, therefore, you are a sinner and are totally depraved; you can't help yourself. Sin crouches at your door, but you can master it, but you didn't. If you want to call that the "fall" in Genesis 3, then you have a second "fall" in Genesis 4. There the writer tells us that human civilization and culture developed, and with the developing culture of the civilization there was an increase in wickedness on the earth until God shook his head and he said, "I wish I wouldn't © Grand Valley State University �Creation: God’s Risky Decision – Dream or Nightmare? Richard A. Rhem Page 4   have done it. I took a risk. I wish I wouldn't have taken a risk." The storyteller uses anthropomorphic words– so child like, so profound—revealing the anguish of a God who is engaged and involved, who says, "I will wipe it out." Ah, but we're told, there's Noah. Noah found grace in the eyes of the Lord. He was a righteous man. God snatched Noah and his family out of the abyss of the flood, and when the floodwaters passed away God said, "You know, I'm never going to do that again. I am going to make a covenant pledge with the created order and every living being and humankind. I'll never destroy it again and I am going to put a rainbow in the sky to be reminded every time I see it that I am pledged to stick with this risky experiment all the way to the end. I'll never let it go." Such grace! Then you have Noah's sons and their trouble, and the final story in these eleven chapters is the story of the Tower of Babel where they begin to build this tower toward heaven. Again with such profound wisdom and insight the storyteller is telling us that it is the human project to usurp the place of God, to build the secular city, to organize all of life without regard to the Creator, to break the limits. So we have the dispersion of the people due to the confusing of their tongues. Because, when communication breaks down, community is impossible and the world becomes hell. That's how this people Israel related themselves to the total cosmic scheme of things, to the whole flow of human history, to God whom they affirmed to be the source of all life, and how they understood the reason there was so much pain and trouble in the world. Not blaming God, and never letting themselves off the hook as though, "We're just human, and we are fallen; therefore, marred forever and it can't ever be any different." Always calling themselves back to choose life, to live obediently – that was their understanding and their goal in the telling of these stories. Those eleven chapters are foundational for the rest of the story because, you see, what the writer did was say "We, as this peculiar people of Israel, are who we are, chosen by God because in the beginning—Adam and Even, Cain and Abel, the people of Noah's generation, the Tower of Babel—again and again and again human failure, human cussedness, human obstreperousness was the choice." But God says, "I can't let it go. I'll never abandon my people, so I am going to have to do something." What follows is the story of Abraham. Does the writer just happens to tell us that Abraham's wife, Sarah, was a woman with a barren womb? I don't think that the writer slipped that in order that there might be a wonderful trivia question some generations later. The writer was using a metaphor to tell us that Israel would be born as a new creation of God, out of a barren womb which only God could do in order to be a people to bring light and truth to the nations on behalf of the God who was the Creator of all. Out of the womb of Sarah that was barren, and at her age as wrinkled as a dried prune, God would bring a people as numerous as the stars of the heaven and the sands of the sea. But I am anticipating next week—so for now let me say just two things. These marvelous stories answer the fundamental question: All that is, is because God said, "Let there be." © Grand Valley State University �Creation: God’s Risky Decision – Dream or Nightmare? Richard A. Rhem Page 5   I received a magazine at my Wednesday night class, brought by one of my friends. The Scientific American, a special issue, October 1994 celebrating 150 years of continuous publication. The theme, "Life in the Universe," has marvelous articles about the latest bits of knowledge we have about the earth, the evolutionary process, the human person, the extra-terrestrial investigations, the environment, all of that. Marvelous! Now I want to say there is nothing in this [magazine] that is in conflict with this [Bible]. The tragic history of the conflict between religion and science has done irreparable damage to the cause of Christ and the mission of God for the world. This [magazine] talks about how, when, by what means— maybe this, maybe that. It speaks of baffling questions yet unsolved, yet a continual probing, searching, reflecting. This [Bible] says nothing about what this [magazine] says, except that there would not be this [Bible] if there were not One who said, "In the beginning, let there be." It states that in the beginning, God created. It is the affirmation of faith, the absolute affirmation of faith, and it is the primary goal of this book to say only that. This is a book of faith by a people who believed that all that is is because God said, "Let there be. That's all! And that is everything! With such a faith we can relax, say, go to it ,all you scientists. Unravel the mysteries, tell us the exciting news that brings ever more awe to the human mind as secrets are revealed." Tuesday and Wednesday this week at Hope College there is a Critical Issues Seminar on Human Genetic Engineering. The chief of the whole project from Washington, DC will be there Tuesday night. Medical questions, ethical decisions, all of those things need to be figured out. All this book [Bible] says is that the reason that you seek the answers is because you seek the God who is the ultimate source. Now, use your minds, your best judgment. Find the path of wisdom. Choose life." And there is free rein to uncover the secrets of this marvelous universe, whose complexity is but a witness to the wonder of the Creator. One further word, those opening chapters are eloquent in their statement about human wrong headedness, wrong heartedness, wrong choices, pride, arrogance. Are you a cussed people? Oh my, are you ... and I with you. The Hebrew Scriptures point to the hopelessness of the human person, but never in a hopeless kind of way. There is no "fall" that marks generations from thereon. That's an imposition on the stories. That's a doctrinal system that has done terrible disservice to the human person, robbed the human person of dignity, stripped the human person of self esteem, put the human person under a load of shame and guilt. And it doesn't come from these scriptures. It is imposed upon it. Do we make wrong choices? Yes, we do. Have we in the past? Yes. Will we in the future? Yes, we will. But God says, "I won't give up, and when you fall down I will pick you up and put you back on the road." These chapters, we understand them in the Hebrew tradition, are terribly honest about the human condition. We are hopeless, but not without hope because God is full of grace. Well, a risky decision like that might seem a nightmare. But God will never abandon the dream. Thank God. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/eb8d54aedb5ea401aac429378a88796c.mp3 d1ea75fb892dee4c74c4518c1d8a7e10 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 XVIII Series The First Testament Scripture Text Genesis 9:8-11 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-0-19940925 Date A point or period of time associated with an event in the lifecycle of the resource 1994-09-25 Title A name given to the resource Creation: God's Risky Decision - Dream or Nightmare? 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 September 25, 1994 entitled "Creation: God's Risky Decision - Dream or Nightmare?", as part of the series "The First Testament", on the occasion of Pentecost XVIII, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 9:8-11. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Covenant Creator Faith Forgiveness History of Israel https://digitalcollections.library.gvsu.edu/files/original/ad3714b2e8f6d3762f130322913347d6.pdf 4fd033f50ae55d8c70be0fdd814b33a4 PDF Text Text Trust That Survives Tragedy From the sermon series on the biblical story of Israel Text: Habakkuk 3:17-19; Psalm 137:1 Richard A. Rhem Christ Community Church Spring Lake, Michigan Pentecost XXVI, November 20, 1994 Transcription of the spoken sermon Though the fig tree does not blossom, and no fruit is on the vines;…yet I will rejoice in the Lord; I will exult in the God of my salvation. Habakkuk 3:17-19 By the rivers of Babylon—there we sat down and there we wept when we remembered Zion. Psalm 137:1 Israel's story—we have been following in broad strokes the story of that people. We have been following the story of the people of Israel because it is our story. The Christian movement that follows in the wake of Jesus is a movement that comes out of the womb of Israel, for Jesus never intended to be more than an observant Jew. The God of Israel was his God. The scriptures of Israel were his scriptures. The hope of Israel was his hope. So for us to understand ourselves, we need to understand that story. For it is that story that has shaped our identity as well. We have followed in broad strokes that story, seeing the beginning of Israel created in the exodus event, when under the leadership of Moses, Israel was set free from the oppression of Egypt's bondage. We followed them through the wilderness and into the promised land, into Canaan or Palestine, as we would call it. We saw them move from a loosely connected tribal confederacy to a monarchy in order that they might be a nation as other nations. But there was a difference because, with the rise of the monarch, there was also the rise of the prophetic word, the prophetic voice that was spoken into the social, economic and political arena of the life of Israel. The king of Israel was reminded ever and again that he was not really absolute, not really sovereign, for he served by the grace of God and under the sovereignty of God, who alone is the sovereign of heaven and earth and the course of human affairs. We find them now after that kingdom had gone on for a couple of centuries with a moment of glory, a golden age, and then downhill all the way. We find them in 722 B.C., the northern kingdom dispersed by the great Assyrian empire, the © Grand Valley State University   �Trust That Survives Tragedy Richard A. Rhem Page 2   southern kingdom, Judah, remaining yet for a time. But in 587 Judah too, is ripped from her roots, the temple burned, the walls of Jerusalem thrown down, and the cream of the crop of Judah brought in exile to Babylon. That's where we find them today. And, it's not the end of the story. But with Advent Sunday coming next Sunday, the season of Advent, I'll have opportunity to tell you more of the story. For the Advent hope is really a reflection of the hope of Israel. The amazing thing is that, although Judah is in exile in a foreign land, what might have been the end was not the end, for Judah survives and indeed Israel survives. And that is the amazing truth that I would have you focus on today. The fact that out of the tragedy and disaster, the natural catastrophe that overcame this people whose sorrow and sadness was expressed so plaintively in Psalm 137, there is yet a continuing people because, paradoxically and surprisingly, it happened as it happens so often that, in the midst of tragedy, trust is kindled, and out of trust hope is born, and hope lays hold of newness. That's an amazing truth. It is one of the wonderful learnings from the whole Biblical story that tragedy rather than being the end so often becomes prelude to a new beginning. That in tragedy trust is born, and from trust hope springs, and out of the hope, newness arrives. It is really an amazing paradox. It is one of the great values of learning the Biblical story, of being steeped in that Biblical tradition. There's nothing there that denies the darkness. There's nothing there that denies the tragedy. The plaintive tone of Psalm 137 expresses the despair of a people who are being mocked by their conquerors, who say, "Sing us a song." And they say, "We can't sing a song in a foreign land." Then they begin to remember Jerusalem. And isn't it often the case in our experience that we begin to remember and to value what we have lost? It was in the tragedy of the exile that they began to remember, and caused them to dig deeper into the spiritual depths of that tradition that had shaped them as a people. Psalm 137. The last verses were not sung for you, for how can you sing expressions of raw anger. The last couple of verses of Psalm 137 are verses that those of us of delicate taste would wish were not even in the Scripture. They are expressions of anger and hatred so violent that they could hardly be duplicated, the hatred and the anger focused at the conquering Babylonians. The awful expression that chills us. "I would that your little ones were dashed against a stone." But, it's there and it is true to human experience. No, don't hear me saying this morning that the darkness isn't really so dark, or the coldness not so cold, or the tragedy not so bad. That's not being faithful to the Biblical story. Habakkuk, for example. Habakkuk looked about him also. He was living right at this hinge-point also. He looked about and he saw the chaos and the corruption and the violence. He cried out to God, as we have done as well, have we not? "Oh God, how long... how long?" The mystery of the world is the absence of God when all goes wrong. Where is God? How long, O Lord, will you cause me to see this violence? How long will you withhold your hand? Where are you? in other words. Then there comes to the prophet this consciousness: I am doing a work in your © Grand Valley State University �Trust That Survives Tragedy Richard A. Rhem Page 3   day that you wouldn't believe if you knew it. I am doing a work in your day, invisible, unknown to peasant and king alike. But be sure that history is not simply unraveling apart from my presence. So the prophet says, "I'll go into the watch tower of faith and I will wait to see the vision. The Word of the Lord comes to him saying, "Write this vision large so that one running will be able to read it. Wait for the vision for it will surely come. Know this that the unjust will fail, but the righteous one will live by faith." Then the vision comes and in panoramic view he sees, as though the film is flashing through his mind, the history of his people. In response to that vision we have that marvelous expression of devotion and praise: "Although I am stripped bare of everything, yet I will rejoice in the Lord. I will exalt in the God of my salvation." How do you figure it? How do you figure it? Will you note this morning that I am not trying to explain it, but I am pointing to it. I am pointing to a phenomenon concrete in history, Israel's history. As I said a moment ago, Israel survived. And then I added, "and survives." Israel survives. When there was no human reason for it to survive except that it remembered and began again to believe and to hope and to grasp a new beginning. Ah, a conviction that somehow or other there is some presence or some power engaged with this whole historical process which we cannot discern or explain, and yet in which we trust. Was that it? Wasn't that it for Habakkuk? Wasn't that it when he was able to say, "Take everything away - the crops from the field and the herd from the stall - take it all away and I will yet rejoice in God, my strength. I will exalt in the God of my salvation." How do you explain it? That indomitable trust that issues in hope, that waits for newness. It is not naive. A faith that has as its center a cross on which one was crucified cannot be naive. Israel that survives cannot be naive when it looks back in its own recent history to the cremation of six million of its number in the Holocaust, standing there as a hard knock in human history. Who can believe after the Holocaust? Who could believe after the son of God was crucified? Who could believe? That's the mystery of faith. I can't explain it. But it's not head-in-the-sand stuff. It's not pie-in-the-sky stuff. It's the stuff of human experience out of which amazingly the human spirit yet trusts and hopes and grasps the dawning of a new day. That's the miracle, which I cannot explain, but to which I point you and why it's so important that we know that story. That's why some weeks ago I began this whole tale, because I remember my old professor Berkhof who told me that he couldn't speak to the younger generation in secularized society because he said, "They are not prodigals." The prodigals still knew there was a home and a parent. They are not prodigals; they are the children of the prodigals. The children of the prodigals don't even know there's a home or a father. They have no center — homeless. The sign of the end of the end of the twentieth century, masses of people homeless, adrift, estranged and © Grand Valley State University �Trust That Survives Tragedy Richard A. Rhem Page 4   alienated, exiled. One of the Biblical images that best bespeaks our own day is homelessness. No rootage. No place to stand. The story, which continues to be told, doesn't explain, but it points us to a reality and that is there is no night so dark but what the dawn will follow. Trust is that which enables one or a people to survive tragedy, to experience loss, to come to total despair only to find indomitable faith rising, hope springing, newness dawning. That's the wonder of the tradition, which has shaped us and given us birth and which we keep alive by telling the story to those brought to the baptismal font today, in order that with us they may place their trust in the God, the God of Israel, the God of Jesus. Next Sunday, Advent I, we'll sing, "O come, O come Emmanuel and ransom captive Israel that mourns in lonely exile here." And it will be our cry. We'll speak the Advent word, "Comfort ye, comfort ye, my people says your God." And we'll find our faith renewed and our hope restored that that same God will surely bring us home. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/2480aff3003169db610f067eecaeae80.mp3 ee5c3bae483e74953e3a9919e94304d1 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 XXVI Series The First Testament Scripture Text Habakkuk 3:17-19, Psalm 137:1 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-0-19941120 Date A point or period of time associated with an event in the lifecycle of the resource 1994-11-20 Title A name given to the resource Trust That Survives Tragedy 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 November 20, 1994 entitled "Trust That Survives Tragedy", as part of the series "The First Testament", on the occasion of Pentecost XXVI, at Christ Community Church, Spring Lake, MI. Scripture references: Habakkuk 3:17-19, Psalm 137:1. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Faith History of Israel Mystery Tradition Trust https://digitalcollections.library.gvsu.edu/files/original/d7f159f9bc772149c653ef1c5f165beb.pdf 2e3554de0ca536024d8ae79b39df19ff PDF Text Text Rock Solid – Soft Center Meditation for Marvin Bottema Text: Psalm 16: 8; Romans 8: 31, 35-39 Richard A. Rhem Spring Lake, Michigan March 2, 2013 Prepared text of the meditation I suspect, to the extent that you know Marv Bottema well, you will understand why I have entitled my meditation “Rock Solid – Soft Center.” Does that not describe him? Was he not solid as a rock – settled, secure, unmovable when it came to his trust, his values, his commitments? He was the rock solid center of his family and, throughout his life, responsible, dependable faithful. Of course, it was in his genes. Son of Gerrit and Johanna could be no less. But it was more than that; his life was deeply rooted in God, the God of the Psalmist, the God revealed in Jesus Christ. As always, I chose the Scripture lessons that were reflected in his life. They happen to be among my favorite passages as well, but they were chosen because they were lived out concretely in Marvin’s life. Psalm 16:8 – I keep the Lord always before me; because he is at my right hand, I shall not be moved. The English translation misses the image of the Hebrew text which is, literally, “before my face” – I keep the Lord always before my face. What do you suppose the Psalmist is saying? God fully in his consciousness 24/7? Probably not. I don’t even know what that would be, what that would entail. This is poetry and don’t you suppose the poet is trying to bring to expression the fact that his whole being is shaped by his awareness at deep moments that, aware or not, he lives in a “God-shaped” reality? God is the source, ground and goal of all being. The poet believes that, trusts that. Paul on one occasion speaks of God in whom “we live and move and have our being.” God, the unspoken Presence, the backdrop, the foundation that gives us our being so that there is no secular and sacred. And we don’t have to signal in every situation, every conversation, that God fills our mind and heart. © Grand Valley State University   �Rock Solid – Soft Center Richard A. Rhem Page 2   In fact, I’m a bit allergic to those pious ones whose language is replete with God’s latest miracle in their lives. This was not my friend, Marvin. No, his deep-seated spiritual grounding did not need to be expressed; it was simply the constant center of his being. It informed the total experience of his life in labor and leisure, in the family or at Burger King. He got a head start; he chose his parents well. His traditioning, his spiritual formation, was deep; it started early. And, when it is deep and authentic, one never gets away from it. One doesn’t put it on like a Sunday suit (although Sunday suits are not put on so much either anymore!) I am perhaps belaboring the point but, as I too grow older and can see the end, I become acutely aware of the critical importance of early formation, being nurtured through a lifetime of worship in the community of God’s people. That was Marv’s story. A life of faith in family and church and community – in Sunday school, consistory, and keeping the spotlight on the church Bell Tower. He loved the church. He hung in there a long time. On day I was in Grand Haven and received a call on my cell phone. The Cross was coming down. Since I was close I drove over and parked at the edge of the parking lot as the bucket truck was getting into position. I thought of Marv whose scrapbooks were filled with local history of community and church. I called him – 842 2958 – one of the numbers in my mental file. In hardly any time his pickup drove up. He moved with more quickness than I had seen him move for some time. His camera at the ready, he documented the event – for him a cause for great sadness. In Marvin I saw how much so many had invested their lives in the church community. I saw how much he and so many cared. I felt his loss. This is just one vignette illustrative of the deep spiritual rootedness, commitment and devotion of this one whose life we celebrate today. I will think of him on Good Friday when I hear the cross will be placed again on the Bell Tower. He will be pleased – maybe even joining the angel choir for an anthem – Lift High the Cross! I have set the Lord always before me… Thus sang the poet; Marv’s life said an Amen to that. Rock solid he was, immersed as he was in a God-consciousness that needed not to be spoken about because it showed all over. And the story gets even better: He had a soft center. Was there anything he wouldn’t do for his children or grandchildren? Many the times I stopped by and one of you was borrowing or bringing back the pickup or the Pontiac. Or maybe buying a new washer and dryer for the farmhouse. And those are just a couple of © Grand Valley State University �Rock Solid – Soft Center Richard A. Rhem Page 3   instances I can remember, but it was a way of life. He never ceased caring, providing, aiding in any way he could because he was soft at the center – a pushover as it were – and that was no accident. By “Soft at the Center,” I mean there was Love at the Center. The Epistle lesson, Romans 8:31, 35-39, expresses beautifully exactly what we have been talking about from Psalm 16. For the Psalmist – The Lord always before my face – was described by St. Paul as the God who is “for us.” And further: Who will separate us from the love of Christ? And then he lists the possible assaults on our human condition and concludes, No, in all these things we are more than conquerors through him who loved us. And then one of the most beautiful acclamations from the apostle: For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Jesus Christ our Lord. Marvin was soft at the center for his whole universe was soft at the center. The center is Love; the last word is love. Love is the final reality – as the writer of the first letter of John affirmed – God is Love. And nothing will separate us from that love – nothing in life, nothing in death. With God always before one’s face, the God who is love, one grows rock solid in all life’s circumstances, while being soft at the center, emulating the God who keeps us in all life’s experience secure in Love Divine. One more thing: I must say to you – sons and daughters, grandchildren – you are a very beautiful family. When I would say to Marv, “You have wonderful kids,” he would say, “That was Thelma’s doing.” And I would suggest he was probably a little bit responsible as well. But my point is you have returned the love and care that you learned from your parents. It always warmed my heart to witness it. I will miss him and I will miss you. We have had some beautiful moments – around the kitchen table, on the deck, in the yard celebrating the sacraments of Baptism and The Lord’s Supper. You are a wonderful © Grand Valley State University �Rock Solid – Soft Center Richard A. Rhem Page 4   family. Stay close. Keep alive those meaningful traditions and celebrations we have shared. I have come to love you very much. And so we say farewell, good and faithful servant – Rock Solid/Soft Center. He has entered into light eternal, into the joy of the Lord, together again with all he loved and lost awhile. Thanks be to God who gives us the victory through our Lord Jesus Christ. © 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 Meditation for Marvin Bottema Scripture Text Psalm 16:8, Romans 8:31, 35-39 Location The location of the interview Spring Lake, Michigan 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-0-20130302 Date A point or period of time associated with an event in the lifecycle of the resource 2013-03-02 Title A name given to the resource Rock Solid - Soft Center 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 Text Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 2, 2013 entitled "Rock Solid - Soft Center", on the occasion of Meditation for Marvin Bottema, at Spring Lake, Michigan. Scripture references: Psalm 16:8, Romans 8:31, 35-39. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community Faith Love https://digitalcollections.library.gvsu.edu/files/original/0a5e74ab39ed767c9c2324ddc05eed25.pdf 5257a82ecff82ff95d205b4d527e54bc PDF Text Text On the Celebration of The Golden Wedding Anniversary Of Norm and Maureen Campbell Prayer offered by Richard A. Rhem September 2012 Oh God, Eternal One, in whom we live and move and have our being, in the midst of this happy celebration we pause consciously to experience and to acknowledge your Presence, present to us. We do so naturally at life’s critical junctures, life’s moments awash with meaning – those moments that cause our hearts to sing or to break, our minds to be radiant with light and illumination or numb in somber darkness. We pause; we are still. We are present to you who are present to us – the presence of Mystery in whom and before whom our lives are played out. In the quietness of this moment, we pause to give thanks for the fifty years of life together shared by Norm and Maureen – (two-thirds of their respective 75 years of life!) – for their love and faithfulness, for the richness of their experiences, for the model they are of strength and steadiness, of faith and devotion, of kindness and gentleness. We celebrate their years as lovers, partners, friends, and we give you thanks that, as children, grandchildren and a large circle of friends, we can share these moments with them. Memories wash over us of special times and seasons. The film of fifty years flashes through our minds – times when we laughed until the tears washed over our cheeks; �Anniversary Prayer Richard A. Rhem Page 2   times when the struggle was intense, and the goal far off; times when dreams came true, and times when dreams were shattered; times when joy burst the soul, and times when grief filled the heart; times of health and strength; times when health seemed threatened and the future put in question. Oh God, we remember with laughter and with tears, and we own it all, the whole long, wonderful, fragile, perilous, beautiful journey. For it is the tapestry of two lives lived well, lived fully, authentically, before your face – a tapestry with entwining threads of all the colors of the rainbow: brighter and more somber tones, light and shadow. And through it all your presence, your faithfulness, even your presence in absence. We give you thanks, O God, for your grace that has enabled them to be all they are, and we seek your benediction upon them as they move beyond this significant landmark. Fill their future years with the richness of harvest, enabling them to savor the fruits of their love and labor. Favor them with good health and even new adventure. Surround them with the loving care of their children, the happy exuberance of their grandchildren, and embrace of the circle of their friends. May your mercy be experienced with every breaking dawn and may peace mantle them with every golden sunset. And as they gaze on the grandeur of the night’s starry heaven, may they know themselves enwrapped together in the Mystery of the abyss of your steadfast love. With gratitude we gather around these tables, acknowledging the gifts of bread and wine. And in the midst of this joyous feast, we remember the one who broke bread and poured the cup, and has become for us the Bread of Life, the Wine of New Creation, Jesus Christ our Lord. �Anniversary Prayer Richard A. Rhem Page 3   It was my lucky day when Norm and Maureen showed up at CCC. Obviously they cared deeply about the church, about the faith, about compassion and justice. Intelligent, thoughtful, engaged, and just as nice as could be! With them we shared weddings, baptisms, funerals, and simply friendship. Nancy and I are blessed by them; to be their pastor a great privilege. Norm and Maureen, you have earned our respect and, more than that, our love. It is with great joy that we celebrate with you 75 years of life and 50 years of marriage. � https://digitalcollections.library.gvsu.edu/files/original/a9b7f30d7f2c7c615a316ef40295e1b8.wav 85525626d159b13a57dac6104b5b23da 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 Family Gathering 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-1-20120901 Type The nature or genre of the resource Text Sound Format The file format, physical medium, or dimensions of the resource application/pdf audio/wav Title A name given to the resource On the Celebration of the Golden Wedding Anniversary of the Campbells 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 Prayer created, delivered, or published by Richard A. Rhem (Dick) on September 1, 2012 entitled "On the Celebration of the Golden Wedding Anniversary of the Campbells", on the occasion of Family Gathering. Tags: Family, Faith, Life Journey, Grace of God, Celebration of Life, Anniversary, Prayer. Date A point or period of time associated with an event in the lifecycle of the resource 2012-09-01 Anniversary Celebration of Life Faith Family Grace of God Life Journey Prayer https://digitalcollections.library.gvsu.edu/files/original/3fd5e9c187ca04d03cd880dd3dea5bee.pdf 7e9eb7601c441e6c39767e4ebb7947a9 PDF Text Text Morning Prayer in June Richard A. Rhem Christ Community Church Spring Lake, Michigan June 22, 2003 Transcription of the written prayer For these moments, let us quiet our minds, letting go of concerns that burden us, regrets that cripple us, fears that paralyze us, whatever is troubling us. Let us image that which causes gratitude to rise in us -the gift and grace of life; the sources of our joy; those persons who make life rich. Let us call to mind those images which have shaped us: The Lord is my shepherd, I shall not want. The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Come unto me, all you who are weary and heavy laden, and I will give you rest. Since God is for us, who can be against us? Neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord. All will be well, all will be well. All manner of things will be well. Oh, God. Those words rise from our depths so naturally – Oh, God... It seems that, in moments like these when we purposefully, intentionally turn to you, when we turn to whomever or whatever you are, we do so almost with a sigh, - Oh, God – for we know we are now in the zone of Mystery. There was something about Jesus when he prayed © Grand Valley State University   �Morning Prayer in June Richard A. Rhem Page 2   that caused the disciples to plead, Lord, teach us to pray. We plead, as well, Oh, God, teach us to pray. Once, perhaps, we came as suppliants to the Royal Throne of the universe with requests we must admit on reflection were very self-centered, reflecting a very small universe in which our hopes and fears loomed very large. And still there are moments when we flee into your Presence, totally occupied with our own concerns – something that threatens us, or some experience that crushes us, or some potential happening that involves us in a loss we fear would undo us. Saturate our faith and devotion with worldliness, that we may love the world – with sensitivity, with awareness, with openness and candor, with care borne of insight into the world's agony, with hope borne of the realization of the world's wonder and potential. Before the world's chaos, pain and anguish, give us the wisdom to be silent before we speak; to identify with and immerse ourselves before we offer remedies too easy, too facile, too self-serving. Give us insight and sensitivity to discern that ominous thunder of the shaking of the foundations, to recognize the recurrent corruptions of power that we see all around us. Enable us to see beneath the skin of the world its heaving passion, its loveliness and its horror; a world that is a ridiculous mixture of good and evil, of beautiful tenderness and unspeakable brutality. A world where flowers bloom on manure heaps, and deadly cancer grows on a beautiful, young body; a world under the dominion of death, natural, yet often so unexpected, so violent, so absurd! Ah, dear God, this is the real world, the only world we have with its dreams of Eden and its portents of Armageddon. O God, as you love the world, we would love it too. Teach us how to live in it, how to speak to it, how to love it. Let us sense the truth of Jesus' word: That it is in losing our lives that we will find life, In serving that we will be fulfilled. © Grand Valley State University �Morning Prayer in June Richard A. Rhem Page 3   Creator Spirit, brood over this community of faith, this Christ Community. Keep us steady; keep us strong, keep our spirits open, our hearts tender, our whole being full of grace. Sometimes we wonder, sometimes we waver, sometimes we want to run, to be done with it all. But, where would that leave us? Where would we run? To whom would we turn? So, good and gracious God, gather us in, hold us close, steel our purpose. Give us joy in the journey and undying trust in your purpose for us. And sometimes it is sheer joy, ecstasy, exhilaration that bursts forth in a torrent of praise, shutting out everything else for the moment. But, more and more, we look not out there, but somehow within, into our own depths, sensing we are connected deep down, rooted in Being itself, You being the inexhaustible Source and Ground of all that exists the good earth, the starry heavens, the ocean's tides and ourselves, conscious, aware, groping for some clue by which to know you, to rest in you, no longer strangers, but at home in the universe, at one with all that is. Oh, God. In that address is a deep fundamental trust in the face of so much in our world that is not well. We wonder, we imagine an alternative world, where human frustration, hopelessness and despair that breed violence and destruction are recognized and their causes dealt with. Spirit of God, save us from the illusion that a new world order will be born out of a wealth of resources and sheer military might. Save us from the pitfall of believing we can simply overpower and cover our vulnerability without an honest facing of the world's festering soul. Before your face, Eternal Spirit, give us some balance, some perspective as we wrestle with this complex and dangerous world. © Grand Valley State University �Morning Prayer in June Richard A. Rhem Oh God, this is the real world, the only world we have. We celebrate it; we anguish over it. Holy Presence, we are present here that vision may be renewed, hope restored, and courage found to be agents of reconciliation, bringing peace, justice and compassion, walking in the steps of that Exemplar of what He called the Kingdom of God. Amen. © Grand Valley State University Page 4   � 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 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. Event Pentecost II 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 RA-1-20030622 Type The nature or genre of the resource Text Title A name given to the resource Morning Prayer 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 Prayer created, delivered, or published by Richard A. Rhem (Dick) on June 22, 2003 entitled "Morning Prayer", on the occasion of Pentecost II, at Christ Community Church, Spring Lake, MI. Tags: Prayer, Community, Presence, Mystery, Faith, Awareness, Trust, Global Community. Format The file format, physical medium, or dimensions of the resource application/pdf Date A point or period of time associated with an event in the lifecycle of the resource 2003-06-22 Awareness Community Faith Global Community Mystery Prayer Presence Trust https://digitalcollections.library.gvsu.edu/files/original/a25b4beabe4a88ee7abdaa83888a8030.pdf 621082e18e9ee27ce2c90176e9f901cb PDF Text Text   The Faith of the Church: A Reformed Perspective on Its Historical Development, By M. Eugene Osterhaven (Grand Rapids: Wm. B. Eerdmans Publishing Co, 1982) Book Review by Richard A. Rhem Minister of Preaching and Theological Inquiry Christ Community Church Spring Lake, Michigan Publication of Review Unknown With the publication of The Faith of the Church, Professor M. Eugene Osterhaven has given the Church and a generation of his students to whom he dedicates the work a lucid and concise manual of Christian theology in which he has immersed himself and which he has taught in a long and fruitful teaching ministry. His students will not fail to recognize their professor in the discussion of the Faith as it is here presented in its historical development from a Reformed perspective. Osterhaven defines theology as “the deliberate and careful consideration of the Christian faith.” Convinced of the necessity of theological reflection on the Faith of the Church, Osterhaven finds the norm of theology in the Scripture and its method in listening to the record of God's self-disclosure found therein. Systematizing is a necessary activity of the human mind which “seeks to relate whatever material is given it into an intelligible pattern” (p. 6), but theological reflection must not be understood as barren intellectualism, for the faith of the Church “comes out of the experience of God's people struggling to hear his Word in the context of life.” (p. 7) Following a discussion of method and approach, Professor Osterhaven deals with Christian doctrines in the order of their historical development beginning with “the Faith of Israel.” He deals with the doctrines of God, Jesus Christ, Scripture, Man, Sin and Grace, Hope and History, and Atonement. Then, reflecting his method of treating doctrine in its historical development, Osterhaven deals with the Reformation (“The Recovery of the Gospel”) and goes on to treat Justification by Faith, the Church and the Sacraments, giving an excellent treatment of the thinking of Luther and Calvin on these subjects. Chapters 13, 14 and 15 constitute an interesting and helpful discussion, which is not common to manuals of Christian doctrine. Osterhaven discusses Luther’s conception of “The Freedom of a Christian;” what he maintains is the key to Calvin's theology, “Order and the Holy Spirit;” and, “Experiential Christianity,” a © Grand Valley State University   �Eugene Osterhaven, Faith of the Church, Book Review by Richard A. Rhem Page 2   discussion of religious experience as it grew out of the Reformation and found expression in both the mysticism and activism of Dutch Pietism and Puritanism. Chapter 16 deals with “Eschatology: The Kingdom, The Spirit, and The End.” Osterhaven touched Eschatology earlier (Chapter 7) when discussing the thought of Augustine but he takes it up here again to acknowledge the theological development of the twentieth century in the face of the crisis of meaning brought on by the cataclysms of history which have been a part of our experience. Brief reference is made to Barth, Cullmann, and a more extended discussion of VanRuler and Pannenberg concerning the place of history in the design of God. Professor Osterhaven concludes this study with a chapter on “The Relevance of The Faith,” “to focus on the relevance in such a world of Christian theology and the faith of the Church” (p. 213). The author’s personal conviction is clear. There is only one remedy for this world’s ills: God himself in the person of Christ, God-become-flesh, who has effected redemption and opened the way to reconciliation and blessing. That faith, the message of salvation proclaimed by the apostles, and the theology which studies and articulates it are as relevant today as ever. (p. 213) Stressing the need for Christian foundations and understanding well theology's critical function – “...reflection on anything and everything from the point of view of the biblical revelation” (p. 217) – as well as theology’s universal nature, Professor Osterhaven calls the Church to its task so to articulate the Faith that it will “make possible the development of a true humanism.” (221f) Citing Pascal, Osterhaven closes with the strong conviction that the true humanism is “a view of man which sees him, though full of contradictions, as a creature made by and meant for God.” (p. 223) In being guided through the historical developments of the Faith of the Church, one is immediately impressed with the author's thorough knowledge and understanding of the material presented. This is no superficial survey of Christian doctrine, but rather a concise summary of the main lines of the faith made possible only by a life-long acquaintance with the material as well as a serious commitment to the truth of the Faith confirmed in deep Christian experience. The Christian Faith here portrayed is the classic Reformed understanding. If any criticism is to be offered, it is not for what is presented but for what is not acknowledged; there is little cognizance taken of the seriousness of the criticism of the Faith from within the Church through the sifting of the foundations by the critical biblical studies of the last two hundred years and from without the Church through the development of Post-Enlightenment thought, both philosophical and theological, and the growth of secularism. © Grand Valley State University �Eugene Osterhaven, Faith of the Church, Book Review by Richard A. Rhem Page 3   The author calls us to the critique of modern culture and declares the relevance of the Faith for our contemporary situation. The Faith here presented provides the foundation for the task. One misses the wrenching that is involved in testing the faith by the fires of modern criticism whose seriousness does not come to expression. It remains for us to take the Christian foundations here so lucidly set forth and translate them into the language of contemporary culture that the ancient answers may continue to sound forth, demonstrating the relevance of which the author has no doubt. This is an excellent study which will be useful to the whole Church. It is a fitting capstone to a long and effective teaching career and the strongest confirmation of its truth is the life of the author, the life of a Christian man, deeply loved and deeply respected by all who have had the privilege of sitting at his feet and being shaped by his faith and life. © 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 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 RA-4-19820101 Date A point or period of time associated with an event in the lifecycle of the resource 1982-01-01 Type The nature or genre of the resource Text Title A name given to the resource The Faith of the Church: A Reformed Perspective on Its Historical Development Publisher An entity responsible for making the resource available The Church School Herald Journal 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 Book Review created, delivered, or published by Richard A. Rhem (Dick) on January 1, 1982 entitled "The Faith of the Church: A Reformed Perspective on Its Historical Development", on the book The Faith of the Church: A Reformed Perspective on Its Historical Development, written by Eugene Osterhaven, it appeared in Church Herald. Tags: Faith, Church, Reformed, Theology. Format The file format, physical medium, or dimensions of the resource application/pdf Church Faith Reformed Theology https://digitalcollections.library.gvsu.edu/files/original/53000072d1a70f81f792fb2453c2a205.pdf 2e81236d2593aff2d86951c2fdd44882 PDF Text Text The Vision of Faith Article by Richard A. Rhem Minister of Preaching and Theological Inquiry Christ Community Church Spring Lake, Michigan Published in The Church Herald The Magazine of the Reformed Church in America December 6, 1985, pp. 6-7 The Advent season calls to our consciousness the end of history; to the realization that history has an end; that our personal history as well as the history of the world and humanity are moving toward a terminus, a final moment. If we can resist the insistence of the commercial world that the Christmas season begins before Thanksgiving and make space and time for the keeping of Advent, we will find rich resources for reflection on the biblical themes of the end of history. There is great curiosity about the “Last Things” and all too little calm and reasoned discussion about these matters of faith. Advent, properly kept, provides the opportunity to be reminded that the Christ who came is the Christ who is coming and to treat those questions which continue to live in the human mind and heart: What is the point of it all, this human drama? Where is it all going— whither the whole? What happens at death? What about heaven and hell, judgment and salvation? What do you mean by eternal life? In the autumn of 1983 I was involved in a seminar at the University of Michigan with Professor Hans Küng, who gave a series of lectures entitled “Eternal Life?” Standing in the center of that great secular institution of learning where there is but a token recognition of the whole sphere of religion, he spoke without apology on the themes of death, life after death, hell, heaven, and the kingdom of God. It was a fascinating experience to witness, not only because of the great depth of his discussion, but because there in the sophistication of this great university there were hundreds of bright young people eager to learn about life’s ultimate issue. This is simple witness to the fact that we can never be content to be born, to live out our days, and to die without asking why, whence, whither. God has put eternity into our hearts. When life has been experienced with its full spectrum of activities the question arises, “Is this all there is?” The biblical faith answers, “No, there is much more.” Reflecting the biblical teaching, Küng concluded his lectures © Grand Valley State University   �The Vision of Faith Richard A. Rhem Page 2   after a careful and thorough examination of the questions from medical, religious, and philosophical perspectives with this affirmation of faith: To believe in an eternal life means—in reasonable trust, in enlightened faith, in tried and tested hope—to rely on the fact that I shall one day be fully understood, freed from guilt and definitively accepted and can be myself without fear; that my impenetrable and ambivalent existence, like the profoundly discordant history of humanity as a whole, will one day become finally transparent and the question of the meaning of history one day be finally answered. That is a well-packed statement. It says in capsule form what Advent faith teaches. Advent means “coming.” Advent means Jesus is coming; God's kingdom is coming; consummation is coming. Test Küng's statement by this most familiar word from St. Paul. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood. So faith, hope, love abide... (1 Cor. 13:12-13). These are familiar words coming at the end of Paul's “hymn of love.” We rarely recognize the fascinating future reference of his declaration, but in this great statement we find acknowledged both the puzzle that is our history and the vision of our Christian faith. Let these words of the apostle provide our Advent reflection as we realize anew that God calls us to live trusting that he will fulfill his promises and bring his kingdom to its consummation. We must acknowledge the ambiguity of our present state. Is it not our common experience that a veil of mystery hangs over our lives and over history as a whole? It is impossible from an observation of the course of history to find history's meaning, to detect purpose, direction, and goal. We are caught up in the stream of history itself; we swim in the stream. We have no privileged position above history from which to survey it. There are those who deny any detectable meaning. H. A. L. Fisher, in his History of Europe, writes: One intellectual excitement, however, has been denied to me. Men wiser and more learned than I have discovered in history a plot, a rhythm, a predetermined pattern. These harmonies are concealed from me. I can see only one emergency following another, as wave follows upon wave, only one great fact with respect to which, since it is unique, there can be no generalizations, only one safe rule for the historian: that he should recognize in the development of human destinies the play of the contingent and the unforeseen. © Grand Valley State University �The Vision of Faith Richard A. Rhem Page 3   That is an excellent statement of the case by an eminent historian. From the study of history itself the conclusion is that it is “the development of the contingent and the unforeseen.” St. Paul admitted the same. If history itself be our focus or, more narrowly, the data of our personal histories, then, “we see in a mirror dimly.” For Paul, however, it is not only the data of history with which we have to do, but also the revelation of God in the history of Israel and in Jesus. Thus we bring something to history: the knowledge of the revelation of God. That revelation, which found its supreme expression in Jesus, embraced by faith becomes the interpretative principle by which we understand history. There is more to come. Paul went on to write: “Then [we shall see] face to face. Now I know in part; then I shall understand fully, even as I have been understood fully.” The meaning of history will be accessible to us only from history’s end. Paul believed that just as there was a beginning, so there will be an end. He who spoke and brought all things into being will speak yet again, and time will be no more. As another Advent season comes around, we realize anew that we are faced with a choice, a decision: Will we live by faith in God's promise or not? To do so is a decision, not a conclusion at the end of rational argument. Trust is necessary; not irrational trust but reasonable trust, trust as a decision of the whole person. Fundamental trust will live in the assurance of a gracious purpose threading its way through the confusing patterns of history. Such trust is a gift. Its foundation is laid in earliest infancy. We are from the beginning being pointed toward trust or mistrust. As an adult it is only through a significant emotional experience that one can move from mistrust to trust. An encounter with Jesus is the catalyst for a life lived in trust. Such trust is confirmed in experience; yet it always remains trust, an experience beyond verification in the scientific sense of verification. Mistrust is an option. It is the consistent position of atheism. The Nobel Prizewinning biologist, Jacques Monod, an atheist, maintains: If he accepts this (negative) message in its full significance, man must at last wake out of his millenary dream and discover his total solitude, his fundamental isolation. He must realize that, like a gypsy, he lives on the boundary of an alien world; a world that is deaf to his music, and as indifferent to his hopes as it is to his sufferings or his crimes (Chance and Necessity, p. 160). That is an excellent statement representing clear, concise thinking. As an atheist, Monod is consistent. If there be no God, then there is no future resolution of © Grand Valley State University �The Vision of Faith Richard A. Rhem Page 4   history's confusion, no future righting of wrong, no future realization of our hopes, dreams, and longing. If this be an impersonal universe with no heart, no mind at the center, no purpose at the beginning, and no consummation at the end, then it is true the universe is deaf to our music, indifferent to our hopes, our sufferings, our crimes. If, on the other hand, we bring trust to history’s puzzling data, then we live in the assurance of things hoped for, the conviction of things not seen. Finally, we must choose. The vision of faith sees beyond history’s puzzle to the promise of his coming, who came to a people who had for centuries cried, “How long, O Lord, how long?” He has come. His promise is he will come again, scattering the darkness, revealing the eternal purposes of God which now are hidden from clear view. To keep Advent is to keep faith in the promises of God. The mystery will be removed and we will understand. Faith will be vindicated as the king comes and the kingdom comes to consummation. © 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 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 RA-4-19851206 Date A point or period of time associated with an event in the lifecycle of the resource 1985-12-06 Type The nature or genre of the resource Text Title A name given to the resource The Vision of Faith Publisher An entity responsible for making the resource available The Church School Herald Journal 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 Article created, delivered, or published by Richard A. Rhem (Dick) on December 6, 1985 entitled "The Vision of Faith", it appeared in The Church Herald, Dec., 1985, pp. 6-7. Tags: Advent, Faith, Eschatology, Mystery, Love, Fundamental Trust. Format The file format, physical medium, or dimensions of the resource application/pdf Advent Eschatology Faith Fundamental Trust Love Mystery https://digitalcollections.library.gvsu.edu/files/original/b56bb743eeb61d9017935a4878af8e18.pdf f2bfaaa9858c2328042028b9e4c47f25 PDF Text Text   Christian Faith: An Introduction to the Study of the Faith By Hendrikus Berkhof (Grand Rapids: Eerdmans Publishing Co., revised edition, 1987) 1987 Book Review by Richard A. Rhem Minister of Preaching and Theological Inquiry Christ Community Church Spring Lake, Michigan Publication of Review Unknown With the appearance of this revised edition of Hendrikus Berkhof’s Christian Faith, we are given not only a serious and thorough articulation of the faith from a Reformed perspective in light of the contemporary world, but we also have a model of how the systematic theologian must continue to be in dialogue with the ongoing developments in the historical arena so that new questions that are raised may elicit new understanding of the faith and the faith may bring new understanding to the present horizon. First published in Dutch in 1973, the work has proved highly popular, with a fifth Dutch edition published in 1985. At that time a significant revision was made. The original English translation based on the fourth Dutch edition appeared in 1979 and is now replaced by the revised edition based on the fifth Dutch edition. In a “Preface to the Revised Edition,” Berkhof tells us how he came to write a systematic theology in the first place. In May of 1969, amid the student revolutions that were common throughout the Western world, Berkhof - always a sensitive listener -heard the cry for greater freedom, equality and brotherhood in society. His response - intuitive at the time - was to determine to write a systematic theology. In retrospect he realizes that his response arose out of his deeply held conviction that what was being demanded in the student revolts could be gained only by going back “to what is firm and unchangeable, to God who makes history with his covenant and wants to involve our history in his covenant.” Thus he wrote this introduction to the study of the faith “against the backdrop of secularization and polarization.” Berkhof’s treatment of the faith lives and breathes because it arises out of a masterly grasp of the biblical material, the history of the interpretation of the faith, and a passionate engagement with life. An encyclopedic knowledge of the subject matter is obvious; one is confident the most difficult questions have been engaged, questions raised by the explosion of knowledge in the modern world; various options are sympathetically offered demonstrating the genuine openness of the author to a variety of voices and then, simply and straightforwardly, the author’s own position is stated. © Grand Valley State University   �Hendrikus Berkhof, Christian Faith, Book Review by Richard A. Rhem Page 2   This is theology written for the serious inquirer. Aimed in the large print sections at a broad audience willing to think seriously about the faith, Berkhof adds small print sections for more detailed and technical treatment of the subjects under discussion with bibliographical references for further study. This is theology written for the person who would both understand the faith from a Reformed perspective but within a larger ecumenical context in light of modern knowledge and be able to interpret the faith in the contemporary situation. Berkhof digs deeply into the biblical tradition in order to transmit that tradition in new translation. He summarizes his motives in writing, ... as concern for a world which is losing its cohesive power, which is pluralistically and permissively falling apart, and which is losing its sense of meaning, purpose and direction. That is a serious diagnosis. Yet, Berkhof maintains, and those who know him well confirm, that he is no “prophet of doom.” If it is true that God watches over his world, the counterforces are also bound to be there. We see these forces in a widespread quest for the meaning of life. Precisely in our culture this is a question which consciously or unconsciously occupies the minds of many. This is hopeful theology; the author is unequivocally committed to the biblical faith, sensitively aware of his own context and the broader world scene and confident in the redemptive purposes of the God of the covenant. Sensitivity to contextuality marks this revision. Berkhof notes that, about the time the first Dutch edition appeared in 1973, “contextuality” came into vogue. Berkhof recognizes the importance of being aware of one’s own context, but insists each context has its own questions and every context is a proper place to do theology - not only, for example, a context characterized by poverty or oppression. He calls for “a mutual awareness of the limiting significance of our stances” and the necessity of going “beyond the boundaries this imposes upon us ... striving for greater universality and catholicity.” Berkhof welcomed the opportunity for major revision because “dogmatics does not stand still.” But, he maintains, That is not the same as “making progress.” But it does mean that new angles regularly present themselves beside the earlier ones, or even dislodge them. In his preface to the new edition, Berkhof indicates the areas of major revision which is very helpful in tracing his own ongoing understanding and interpretation of the faith and the moving context of our times. © Grand Valley State University �Hendrikus Berkhof, Christian Faith, Book Review by Richard A. Rhem Page 3   One new paragraph is added: “Revelation and Experience,” paragraph 10. Here he deals with the concern with the experience which precedes the revelational encounter and leads up to it. The last two decades have seen a return to concern with such experience after the sharp reaction against any such consideration in the wake of Karl Barth. In typically balanced fashion, Berkhof presents the subject under three perspectives: a. Revelation is directed to people in the world of their concrete experiences. b. This approach always both determines and delimits at the same time. c. Experience itself can never bridge the gap between the person and revelation. The contemporary Christological discussion is given lucid and concise treatment in the small print section on pages 291-297. Within the compass of these pages one is brought up to date on where the discussion has come with pages 294-297 rewritten for the revision. Berkhof suggests that the new nuances of the revision will further be sensed by reference to the subject index, to such subjects as Auschwitz, liberation theology, experience, feminist theology and Pneuma-Christology. For all the value of the work of revision, the great contribution of Christian Faith remains its contemporary statement of the meaning of the faith. For readers not yet familiar with Berkhof’s work, we must point to the remarkable discussion of the attributes of God under the headings “Holy Love,” “The Defenseless Superior Power,” and “The Changeable Faithfulness.” The headings themselves should be enough to demand examination and the examination will not disappoint. Another great strength of this work is its focus on the history of the covenant. The history of Israel is taken seriously and the Old Testament is allowed to speak for itself before it is understood from the perspective of Jesus Christ. In contrast to the all too typical dogmatic treatment where, as in the Apostles’ Creed, the exposition jumps from the Creator to Christ with a treatment of the fact of sin interspersed, giving the impression that Jesus drops out of heaven, Berkhof follows the redemptive drama historically. There are ... not only vertical incursions from eternity, but there is also a horizontal course of God with us through time. Therefore following his treatment of “Revelation” and “God,” Berkhof discussed “Creation,” “Israel,” “Jesus the Son,” and “The New Community.” The latter discussion of the Church is creative and innovative, challenging the static descriptions of the older dogmatics. In the paragraph on “The Church as Institute,” for example, Berkhof departs from the usual institutionalized means of © Grand Valley State University �Hendrikus Berkhof, Christian Faith, Book Review by Richard A. Rhem Page 4   transmitting the grace of God - the marks of the Church. He suggests rather nine elements: instruction, baptism, sermon, discussion, Lord’s Supper, diaconate, worship service, office and church order. His final paragraph on the Church moves the focus outward, the orientation to the world, as he discusses “The People of God as the Firstfruits.” The final three sections treat “The Renewal of Man,” “The Renewal of the World,” and “All Things New,” handling aspects of the faith that especially address the question of meaning which Berkhof senses as at the heart of the Western context. Christian Faith is theology at its best: biblically rooted, aware of the transmission of the tradition, written in dialogue with the ultimate concern of the present context. It is up to date but not trendy; it is sensitive to the spirit of the age, but transcending that spirit. It is written out of faith for faith. It is the best available textbook for students of theology. Preachers will find it “preaches” well and congregations who receive it via the sermon will be stimulated, challenged and inspired. © 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 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. References Hendrikus Berkhof, Christian Faith: An Introduction to the Study of the Faith, 1987 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-4-19870101 Date A point or period of time associated with an event in the lifecycle of the resource 1987-01-01 Type The nature or genre of the resource Text Title A name given to the resource Christian Faith: An Introduction to the Study of the Faith Publisher An entity responsible for making the resource available Perspectives: A Journal of Reformed Thought 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 Book Review created, delivered, or published by Richard A. Rhem (Dick) on January 1, 1987 entitled "Christian Faith: An Introduction to the Study of the Faith", on the book Christian Faith: An Introduction to the Study of the Faith, written by Hendrikus Berkhof, it appeared in Pespectives, January, 1988, pp. 14-15. Tags: Meaning, Scriptures, Faith, Theology. Scripture references: Hendrikus Berkhof, Christian Faith: An Introduction to the Study of the Faith, 1987. Format The file format, physical medium, or dimensions of the resource application/pdf Faith Meaning Scriptures Theology https://digitalcollections.library.gvsu.edu/files/original/37288410423cb68b87178990448c2b6d.pdf df094e3aa7e8b27ee1884b39560c45f3 PDF Text Text   Easter Faith: Beyond All Human Potential Editorial by Richard A. Rhem Minister of Preaching and Theological Inquiry Christ Community Church Spring Lake, Michigan Published in Perspectives A Journal of Reformed Thought April 1988 In For The Time Being, W. H. Auden writes, Nothing can save us that is possible, we who must die demand a miracle. Easter faith is faith in the humanly impossible, impossible in terms of human potential. Easter faith affirms a miracle: The living God raised Jesus from the dead. Easter faith sees the resurrection of Jesus as a sign of the newness God is creating and will create in this Good Friday world, this old age that is passing away. With every returning Easter we are faced with the decision of faith: Will we settle for a Good Friday world, or will we believe in the newness of God's kingdom? Will we with stubborn pride see our world and our lives only within the limits of the humanly possible, or will we trust in God who brought forth the world from nothing and promises a new heaven and new earth? Will we with paralyzing despair see history's sad story of oppression, violence, and death, and our own life stories of failure and defeat as the final word, or will we look to the living God who breaks the power of darkness and defeats even death? The Easter faith of the church points to the living God whose love cannot be conquered and whose promise of new creation will finally come to consummation. Easter faith is radical trust in God, the God who is not limited to human potential or to historical possibilities. Easter faith fastens on the God who called Jesus from the dead to fullness of life in God's presence where he reigns and from whence his Spirit continues the drama of resurrection in this old world that is passing away, this old world that is a Good Friday world, now permeated by the freedom and joy and peace of the new creation. Easter faith is biblical faith; it is the faith of the people of God who still live in the old world but who have been captivated by a new possibility. Over the first eleven chapters of Genesis one could write disaster, the seemingly insatiable desire of human society to structure life apart from God. In the bridge paragraph between © Grand Valley State University   �Easter Faith: Beyond all Human Potential Editorial by Richard A. Rhem Page 2   the universal themes of those first eleven chapters and the call of Abraham in chapter 12, there is tucked away a brief notice so easy to overlook: "Now Sarai was barren; she had no child." Is that not striking? God calls a man to become the father of a great nation, but the man's wife is barren. Could that be an accident? No, because the Bible story is not first of all a story about Abraham, Moses, David, Isaiah, Peter, and Paul. It is not a story first of all about humankind at all, but a story about God. It is God's story before it is our story, and the Genesis account of the call of Abraham is only secondarily about Abraham. God is about to fashion an alternative community in the midst of a creation gone awry. God will re-form the creation; God will transform the nations, and God is not boxed in by human limitations. What God promises cannot be discovered in what is; God creates newness. Both pride and despair, two opposite reactions to what is, are based on the assumption that the world is a project of humankind and that its possibilities are limited by human potential. But the biblical story is the story of the gracious God of life-giving power, a power beyond all human potential. It wasn't easy for Abraham or Sarah to believe. Abraham was getting older, but still he had no heir. Sarah had moved beyond the years of childbearing potential. Abraham asked God if his servant's son Eliezer would do. God said no. Sarah took matters into her own hands and gave Abraham her maid Hagar. But Ishmael, the child of that union, was not to be the heir. God said no to that human effort, too. When Abraham was ninety-nine, God repeated the promise. Then one day the Lord appeared. The coming birth was announced. Sarah heard it and laughed. She was responding from her knowledge of human potential. The Lord heard the laugh and said, "Why did Sarah laugh?" Then we hear the crux of the matter. "Is anything too hard for the Lord?" (Gen. 18:14) That is the point of this whole narrative: God's power to create life anew. And the result of such faith? Isaac. Sarah, the barren one, gave birth to a child and she laughed once more. And Sarah said, "God has made laughter for me; every one who hears will laugh over me." (Gen. 21:6) God had the last laugh, and it was God who prompted Sarah to laugh again. There are two kinds of laughs in the world. There is the laugh of the cynic who lives in a narrow world of human possibility. There is the joyous laughter of the one who trusts God and experiences the impossible. Isaac was born. His name means laughter. Isaac's birth was God's joke! The tears of laughter will run down our cheeks, too, when we learn to let go of our strenuous striving to make our world secure, to carve out our places in the sun, and to achieve success and health and happiness and simply fall into the © Grand Valley State University �Easter Faith: Beyond all Human Potential Editorial by Richard A. Rhem Page 3   unconditional love of God who alone can create newness, bring peace, and cause joy to well up. There are two worlds. One is a Good Friday world. It runs on human effort and is limited by human potential. Its hallmark is the performance principle. The other is an Easter world. It operates by radical trust in the power of the life-giving God. Its hallmark is grace. © 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 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 RA-4-19880401 Date A point or period of time associated with an event in the lifecycle of the resource 1988-04-01 Type The nature or genre of the resource Text Title A name given to the resource Easter Faith: Beyond All Human Potential Publisher An entity responsible for making the resource available Perspectives: A Journal of Reformed Thought 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 Editorial created, delivered, or published by Richard A. Rhem (Dick) on April 1, 1988 entitled "Easter Faith: Beyond All Human Potential", it appeared in Perspectives, April, 1988, p. 3. Tags: Easter, Trust, Faith, Grace. Format The file format, physical medium, or dimensions of the resource application/pdf Easter Faith Grace Trust https://digitalcollections.library.gvsu.edu/files/original/afd3b40b4aecfe3e3eb959246fc447f7.pdf 4bdbfa03d5b19d3667f982afeaad4e64 PDF Text Text Sleeping Through a Revolution Article by Richard A. Rhem Minister of Preaching and Theological Inquiry Christ Community Church Spring Lake, Michigan Published in Perspectives A Journal of Reformed Thought April 1991, pp. 8-14 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 sixteenthcentury legacy of Reformation theology into a proclamation of the gospel to engage modern thought. I was struck by this fact as I read Hendrikus Berkhof’s Two Hundred Years of Theology. Berkhof wrote this work after retiring from the dogmatics chair at the University of Leiden. He calls it a personal journey because he wrote to satisfy his own curiosity about the philosophical and theological developments since the Enlightenment of the eighteenth century. The engagement of the gospel and modern thought has been the passion of Berkhof’s own endeavor as a Christian thinker. He traces the efforts of those theologians who sought to build a bridge between the gospel and modern culture, a culture dominated by the assumptions of the Enlightenment: the autonomy of the human person, human rationality as the measure of truth, the historical conditionedness of all truth, and the epistemological dualism of subject-object, of knowledge and faith. Berkhof’s conclusions at the end of his survey are sober. Was the effort successful? He answers in the negative: “Secularized culture manifested polite indifference if not outright intolerance.” Nevertheless, the struggle was necessary and its consequences significant. What struck me as I followed the story of the past two hundred years – the world of modern culture in the wake of the Enlightenment – was that the community of which I am a part was not even engaged in the struggle. As I reflected on my own theological education, I realized I was thoroughly schooled in theological development through the Reformation, but understood very little of the revolution in cultural understanding effected by the Enlightenment, especially © Grand Valley State University   �Sleeping Through a Revolution Richard A. Rhem Page 2   the understanding of the human process of knowing and the rise of historical thinking. In an attempt to understand why there has been so little engagement with the thought and cultural assumptions of the modern world in my own tradition, I turned to the study of paradigm shifts in the history of dogma, a study spearheaded by Hans Küng. Küng traced theological development with major epochal shifts over two thousand years. He, along with David Tracy, 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 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 counterreformation – 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 on 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. Küng developed his study of paradigm shifts further in Theology for the Third Millennium. There he pointed out the interesting difference between paradigm shifts in the natural sciences and in theology. In science, as data pile up that cannot be explained within the existing paradigm, pressure builds to find a new paradigm. When the new paradigm becomes available, one that succeeds in explaining a broader range of data, it replaces the old paradigm, which becomes obsolete. But this is not the case with paradigm shifts in theology. The same process operates: new understanding of the knowing process and of the nature of human knowledge, new data – for example, data acquired through the rise of the historical-critical method of biblical study, new philosophical insights, scientific © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page 3   knowledge – eventuate in a major shift in understanding of the Christian tradition. A new paradigm comes into being. But in contrast to the process in the natural sciences, the old paradigm does not become obsolete; it continues to be the paradigm within which certain Christian communities understand Christian faith and existence. Thus, the two thousand years of theological development traced by Küng, reveal eight major paradigms. But the fascinating fact is that all eight paradigms continue to claim the loyalty of significant communities. All eight continue to exert their influence down to the present. This insight enabled me to discover how Reformed theology, with roots in the Netherlands, has been able to remain largely unscathed by the world of modern thought. It has continued to live within the paradigm of Reformed orthodoxy that took shape in the Reformed scholasticism of the seventeenth century, insulated from the acids of modernity. A form of the gospel thus has been preserved, but at a great price. The failure to engage the modern world under the cultural assumptions of the Enlightenment has led to a kind of ghetto existence and a failure to bring the rich legacy of Reformation theology to new expression. An historically conditioned theological confessional position has been frozen in time, absolutized, and perpetuated largely intact over generations, largely untouched by ongoing cultural, philosophical, and scientific assumptions. 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 postmodern 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. In order to give that contention foundation, I will review in brief the philosophical and theological movement of the past two and a half centuries, indicating how philosophical, especially epistemological, analysis has impacted © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page 4   theological formulation in the broader Christian tradition. Under the domination of Enlightenment assumptions, that development has reached an impasse. I will then discuss new possibilities for theological breakthrough opened by the emerging postmodern paradigm. Finally, with reference to one of the great Dutch Reformed theologians, Herman Bavinck, I will suggest what is necessary if our tradition is to come to new and fruitful expression. The Copernican-Galilean controversy out of which modern culture arose was a severe challenge to the medieval synthesis of theology and Aristotelian science achieved by Thomas Aquinas. A challenge to the Aristotelian cosmology and natural philosophy was a challenge to theological orthodoxy, both to Catholic and to Reformation orthodoxy. In that opening battle between the church and natural science, science won its independence from the intellectual and theological authority of the church. The early representatives of philosophical and scientific endeavor lived in two houses: the house of human rationality in which they plied their scientific skills, and the house of faith, in which they remained faithful to the church and its theological authority, understood as based beyond human reason in revelation. This was true of Descartes, considered the father of modern philosophy. He remained in the church, but understood his critical thinking as belonging to the natural realm – a purely human activity. It was Descartes who set the thinking subject over against the object to be thought, the world of material reality. He argued for the certainty of knowledge that could be arrived at by the mind observing the universe, which was understood as a vast machine. This subjectobject split became determinative for modern thought in science, philosophy, and theology. The mechanistic character of the natural world became the premise on which Newton described the natural laws by which the universe operated. The solid success of the natural sciences, in their effort to understand and control nature, seemed to verify Descartes’ model of human knowing and Newton’s model of the physical universe. The Enlightenment of the eighteenth century cannot be explained or understood without reference to Immanuel Kant (1724-1804) and his critical analysis of how human knowledge is attained. His Critique of Pure Reason (1781) is broadly acknowledged as the foundational work of German philosophy. In his Two Hundred Years of Theology, Hendrikus Berkhof contends that this work of Kant’s must be valued “as a radical new beginning for evangelical theology,” and that in the wake of its appearance, orthodox scholasticism, rationalism, and supernaturalism found that, at a single stroke, the road forward had been blocked. In addition, the appearance of Kant’s Critique meant... the birth of the new theology, or rather: The modern way of posing questions, and modern methodology, in theology. (pp. 1 ff) © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page 5   Although Kant’s Critique of Pure Reason destroyed the traditional proofs for the existence of God, thereby striking terror in the hearts of conservative theologians, it is Berkhof’s conviction that Kant’s purpose was positive in intent. Kant himself wrote, “I therefore had to abolish knowledge in order to make room for belief.” For Kant, faith and knowledge were separate but complementary and both were necessary. Here again we see the split of faith and reason which Aquinas synthesized when the overwhelming influence of Aristotelian thought in the West forced an accommodation with revelation in the thirteenth century. It is the same split mentioned above in regard to Descartes and Newton. In Kant, however, we have an acute analysis of the human knowing process brought about by the growing autonomy of human reason, which was throwing off all authoritarian structures, whether ecclesiastical (the church) or revelational (the Bible). Kant was a child of the Enlightenment. Preeminent philosopher though he was, he nevertheless maintained an intense theological and religious interest. Berkhof believes that it was “Kant’s purpose to save religion as well as the Enlightenment: in this double objective... lay his deepest passion as a thinker” (p. 5). Dividing the realm of knowledge into two fundamentally separate domains, he posited the world of phenomena and the world of the noumena. The former was accessible to unaided human reason. The empirical knowledge gained by the knowing subject was not a direct mirror of the natural world but the product of the interaction of the knowing mind and the data of the senses. For the noumenal world, the things in themselves – for example, the universe as a causal whole, the human self as free agent, and God – no empirical verification was possible. Yet, for practical reasons, Kant argued, faith in them was absolutely necessary. This assertion was made in Kant’s second work, The Critique of Practical Reason. This fundamental dualism has shaped and determined modern culture; it is the inheritance of the Enlightenment, whose center is the autonomous human person. This dualism has been regarded as axiomatic – the climate of opinion that has dominated the modern period. It is on this background that the whole enterprise of modern theology must be understood, at least the theology that attempted to bridge the gulf between the gospel and modern culture, the theology of classic nineteenth-century liberalism, to use Küng’s schematization of epochal paradigms. This is evident in the theology of Friedrich Schleiermacher, regarded as the father of modern theology. If Kant successfully blocked the road to the knowledge of God through rational inquiry, through metaphysical speculation, then what road remains open and on what basis can knowledge of God be grounded? Appeal to authority (of church, tradition, or Bible) was no longer compelling. Where, then, could one turn except to the interior life of the individual – to “the feeling of absolute dependence,” an experience that Schleiermacher maintained was common to all humankind at some time or other. This was not to claim, as did © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page 6   Feuerbach and others later in the whole development of modern atheism, that religion, or specifically Christianity, arose from the feeling of dependence of the human person. No. Rather, the feeling of absolute dependence was the human precondition for it. Schleiermacher was pointing to the place into which revelation enters. The ongoing development of modern theology was filtered through Kant philosophically and Schleiermacher theologically, whether a theologian followed them or rejected them. They determined the shape of the playing field and the rules of the game. We can see this in the theology of Albrecht Ritschl, whose influence came to flower in the 1870s. Ritschl was the first German theologian to recognize the intellectual shift from idealism to realism under the impact of such thinkers as Feuerbach, Comte, Marx, and Engels; the significant achievements of science, technology, and industry; the alienation of the working class; and the impact of Darwin’s Origin of the Species (1863). The cultural mood in Germany turned more and more to the world of experience and to the natural laws governing it. Ritschl concluded in such a cultural milieu that the knowledge of God could be realized only in the act of faith – faith directed toward the saving activity of Christ. Religious knowledge, he claimed, consists in value judgments, a term for which he is best known and most misunderstood. Berkhof explains: He intends to maintain the uniqueness of the Christian faith as a way of access to the “conception of God” through trust in Jesus Christ – apart from any ground other than that given in the unity of revelation and faith. (p. 121) Wilhelm Herrmann developed the intention of Ritschl’s theology. He was convinced, as was Ritschl, that the highest of religion and morality was united in the figure of Jesus. Again following Ritschl under the impact of Kant’s epistemology, faith and knowledge were held distinct. The authority of Scripture, dogma, or creed had to do with knowledge, not faith. He wrote, They cannot bring about a saving personal encounter; they appeal to our thinking only as law. Religion is a totally independent world, though closely bound up with morality, because it relates us to divine revelation and must be the answer to the misery of our moral condition. Herrmann was deeply concerned about the philosophical base of his theology. For him, Kant loomed large, “whose mighty thoughts emerge increasingly in almost all domains of human learning as the select governor of all true research.” He valued Kant’s analysis of the knowing process positively “because in every connection he has placed the value of faith, its independence from science, in the clearest light.” In his analysis of Herrmann’s theology, Berkhof offers an © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page 7   illuminating image by which to understand Herrmann over against the rising tide of historical consciousness and historical thinking. When I read Herrmann what emerges in my mind is the image of a rock in the midst of a rising flood. In Ritschl the rock of moral autonomy still had a broad surface. Now, however, with the waves of the flood rising higher and higher, it became much narrower. The parts that are closer to the sea – like corporeality, psychological deveopment, history, social relationships, and the authority of Scripture and Christian tradition – have already been inundated. Herrmann now withdrew to the narrow center, to individual (though conceived as interpersonal) inwardness where the individual is in communion with God through “the inner life of Jesus.” With a splendid sort of consistency, he devoted his intellectual powers to the defense of the peak of this rock. (Two Hundred Years of Theology, p. 146) The rise of the historical-critical method of biblical research led Herrmann to realize that the certainty of faith could not rest on the probable results of historical criticism. Faith does take shape in history, but its basis is above history and beyond the reach of historical research. Is it possible to posit a basis for faith above history invulnerable to the acids of historical criticism? Ernst Troeltsch, a student of Ritschl, did not think so. He rejected the possibility of grounding faith in inner experience, thereby finding an absolute ground in history. Troeltsch, too, recognized that the deterministichistorical mode of thinking was inundating the gospel, but he did not believe, contrary to Herrmann, that there was yet a ridge of the rock above the flood. Troeltsch saw no alternative but to plunge into the stream of historicism with its relativity. Jesus could not be lifted out of the stream of history. Every historical person and phenomenon is subject to historical conditionedness. In Berkhof’s words, history is an ever-moving stream in which the movement of each drop is determined by the mass of water that precedes it, and each drop shares in determining the direction of what follows. That is the fundamental view of “historicism,” another term for determinism applied to historical reality. (p. 150) Historical thinking, which arose in the eighteenth century, is another hallmark of modern thought. It has marked all subsequent modern thought as indelibly as has Kant’s analysis of the knowing process. In Troeltsch the full consequences of historical thinking were drawn; Herrmann’s “inner life of Jesus” was “time conditioned,” thoroughly enmeshed in the stream of history. The struggle to find a basis for faith continued into the twentieth century. The catalyst for a major reversal of the tide of continental theology was Karl Barth. The first edition of Barth’s Romerbrief sent shock waves through the world of © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page 8   academic theology and philosophy. Associated with Barth’s name in the early period was Rudolf Bultmann, who affirmed Barth’s move, seeing in it a shift to an existentialist interpretation of the gospel – a direction soon rejected by Barth. For Bultmann, Barth’s early probings seemed consistent with the effort of their common teacher, Wilhelm Herrmann, to find a basis for faith beyond the relativities of history. For Herrmann and even more radically for Bultmann, there was a basic distrust in historically ascertainable facts as vehicles of revelation. Revelation for Bultmann occurs above history in the “existing” individual who, in the encounter with the claim of the gospel, is called to decision, the decision of faith or unbelief apart from recourse to the investigation of any ground for faith in historical data. Bultmann’s whole program of demythologizing the gospel was an attempt to peel off the husk of historical happening, for which only relative certainty could be gained, and find the kernel of God’s appeal in the Christ event. That Jesus was is all that can be claimed as certain. The “Das” of Jesus is the point at which God’s claim touches historical reality. Barth’s first edition of Romerbrief was a seismic shock, but for Barth it was only an initial probe – he was in transition. The second edition showed Barth not so interested, as was Bultmann, in the existential analysis of the human person addressed by the gospel, but in the God Who addresses the human person. In the preface to the second edition of Romans, he writes: If I have a system, it is limited to a recognition of what Kierkegaard called the “infinite qualitative distinction” between time and eternity, and to my regarding this as possessing negative as well as positive significance: “God is in heaven, and thou art on earth.” The relation between such a God and such a man, and the relation between such a man and such a God is for me the theme of the Bible and the essence of philosophy. Philosophers name this Krisis of human perception the Prime Cause: The Bible beholds at the same cross-roads the figure of Jesus Christ. The second edition of Romans marked Barth’s turn to the interpretation of the Bible, a turn precipitated by his disillusionment with involvement with the social democracy movement, which failed to mobilize resistance to World War I, and the “crisis” created by the need to preach weekly. In his wrestling with Paul’s letter to the Romans, Barth was overwhelmed with the sense of the absolute priority of God revealed in the event of Jesus Christ and the working of Spirit. Barth was on the way, on a new way, and for a time continued to grope and feel his way. For him – as for Bultmann - the thin ridge of the rock on which their teacher Herrmann had grounded faith was flooded. There was no place to stand. God’s revelation in Jesus Christ, effected in the individual by the miracle of the Spirit’s illumination, came “vertically from above.” In the world, in the domain of history, there were no vestiges of perceptibility except, for example, the crater which indicates that a meteor has slammed into the earth. © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page 9   It is clear that even the paradigm shift to the contemporary period demonstrates continuity with the nineteenth century. Barth and Bultmann both radicalized the efforts of Ritschl and Herrmann to ground faith beyond history in order to place faith beyond the attack of historical criticism and the widespread Enlightenment assumption that historical reality can yield only relative certainty. It is further clear that the crucial question that has dogged theological reflection over the past two hundred years is the question forced by the rise of historical consciousness, the question of how absolute truth can be discovered in history’s ongoing movement, how faith can find a certain resting place in the ambiguity of history. The later Barth, the Barth of Church Dogmatics, turned more and more to history, valuing it as the “place” of revelation, in contrast to his early work. However, to the end he never answered what has been perhaps the most serious criticism of his theology, a criticism expressed sharply by his young friend and admirer, Dietrich Bonhoeffer, who spoke of Barth’s “positivism of revelation,” a “take it or leave it” approach that denied the legitimacy of questioning the grounds of the revelation, of the claims of the gospel’s appeal. In the final analysis, neither Barth nor Bultmann were able to ground the Word in history, within this worldly existence. The attempt to do so is the story of the post-Bultmannians and the postBarthians – students of these giants who felt the pressure of the cultural mood to find within human historical existence the experience that afforded a place for revelation accessible to empirical verification. The development of Christology “from below,” such as one finds in the early writings of Pannenberg and in Küng, are examples of this swing back to the attempt to give historical foundation to the gospel’s claim. In the Netherlands the work of Kuitert, Berkhouwer’s successor, is an attempt to find in history “the footprints of God.” The pendulum swings back and forth. Berkhof concludes that if one starts, as Barth did, with God, it seems impossible to reach real people, and to start “from below” as Kuitert and others have done makes it questionable whether one reaches God. It seems clear that the assumptions of the Enlightenment – the autonomy of the human person, the subject-object split in the process of human knowing, the historical consciousness – have created false alternatives (an approach from below or an approach from above) thereby bringing theological work to an impasse. If Enlightenment assumptions have led to an impasse, are there indications that by moving out from under the dominance of those assumptions, breakthroughs might be possible in a new cultural period? In a volume of essays entitled Postmodern Theology, James B. Miller contends just that. Miller sets forth the variety of forms in which Descartes’ subject-object dualism and Kant’s knowledge-faith dualism have been manifested in modern thought. From a different angle, he points to the impasse noted above: © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page10   The logical positivist movement implicitly accepted this dualism, but denied meaningfulness to the nonempirical, nonscientific side (i.e., the domain of the noumenal.) Reductionists sought to explain religions and religious phenomena in exclusively scientific (or social scientific) terms, thus denying the autonomy (or independent reality) of the religions (i.e., explaining the noumenal in terms of the phenomenal.) In contrast, the existentialist movement, while implicitly accepting the dualism, invested all significant meaning on the side of faith, moral action, and the religious life (i.e., in the noumenal domain. (p. 5) In Miller’s last group, the existentialists, we can see the line of development we have been tracing from Ritschl through Herrmann to Barth, Bultmann, and their successors. Indeed, we can see it already in “the father of modern theology,” Schleiermacher, who sought the ground for theology in the interior life of the individual. Miller himself sets in contrast the two poles represented by Barth with his “positivism of revelation” – the uncritical confidence that the revelatory “word” provides absolute knowledge of God and God’s purpose for the world, and the logical positivists who held that reason and empirical observation were the sole and sufficient sources of absolute knowledge of the world. Thus, Miller observes, the modern worldview or, as it has been named here, the domination of the cultural assumptions of the Enlightenment, continues to form the dominant perspective in Western and Christian culture. He writes: It is found in the popular understanding of science as an impersonal, detached, and objective search for the facts of nature. Its neoorthodox theological manifestation is “normal” Christian theology. The prophetic rhetoric of the theology justifies a program of cultural change through social action. Its existentialist roots encourage contemporary forms of pastoral care and spiritual renewal which turn people away from their intrinsic relation to nature and history and focus them on a kind of atemporal personhood. It offers a revealed (and so, absolute) dogmatics of transcendence for those who would claim for Christianity a right to cultural dominance. (pp. 7f.) Miller sees such dominance slipping away; he senses that we are entering a postmodern world. Developments in biology and physics are pointing the way to a fundamentally new worldview. If the Enlightenment paradigm characterized reality as mechanical and dualistic, the model for the postmodern world, according to Miller, is historical, relational, and personal. He describes what this means for the emerging understanding of the world and how the understanding of the human process of knowing is changing. The world is not simply here; it is evolving. In contemporary biology the world does not embody an eternal essence, but is rather on ongoing process of creating, humans being both the product of and participants in this ongoing process. © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page11   The world is understood “to be relative, indeterminate, and participatory.” Existence is fully relative, meaning nothing exists in and of itself; “To be is to be related,” in contrast to the absolutes of Newton’s time-space categories. Quantum theory in physics has overthrown the “substantial universe;” the world does not have a history, but is history. Heisenberg’s principle of uncertainty points to the indeterminacy of the core of reality and this, in turn, points to the core of reality as an unfathomable mystery. Interestingly, there is more awe before mystery in contemporary physics than in much theology. We began this inquiry with Descartes and Kant and their epistemological analysis. The understanding of what it means to know is called in question by these developments in biology and physics. Miller contends, From a postmodern perspective, all knowledge is historically implicated. Nothing is known apart from its cultural setting, and that setting is constitutive of what is known. There are no culturally neutral facts. Knowledge is not so much found as made, or better, it does not grow so much as it is grown. (p. 11, italics his) There is a significant difference between this conception of the historical character of all truth and the historicism of the modern period as represented by Troeltsch, for example. Here the human subject is not caught in an impersonal historical determinism, but is a participant in the unfolding history of the whole of reality. Truth relative to any community of knowers makes all knowledge incomplete. Alfred North Whitehead described the world not in terms of substances, but in terms of events, pointing thereby not to a world of static substantiality, but to a world of dynamic temporality. From Whitehead has developed the inquiries of the school of process theology. Miller considers what new theological insights are offered from such a conception of reality. In regard to creation, the idea of the dualistic relationship between God and world is called into question, as well as the objectifying of the world as a thing. The view of God creating provides the possibility of overcoming cosmological dualism and historical determinism. Anthropology looks different from such a perspective as well. The processes producing the human person are not different from those out of which all else in the universe emerges. Humankind becomes in such a view part of but not the center of the cosmic drama. There are also implications here for Christology. Incarnation might be understood to characterize every moment of the history of the universe with Jesus of Nazareth being the one who articulates the incarnational model in his teaching and the one who in his person is said to demonstrate the © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page12   meaning of that model for human living. In this sense, Jesus’ uniqueness as incarnation is historical but not ontological. (p. 19) With these brief references to Miller’s application of a new understanding of human knowing and human knowledge, we can see the potential fruitfulness of theological inquiry that throws off the dominance of the cultural assumptions of the Enlightenment and allows the fresh breakthroughs in biology and physics to overcome the impasse into which modern thought has led us. The shape in which Christian faith has come to expression in every cultural epoch has borne the marks of the cultural assumptions of each successive epoch. This is no less true of the modern period under Enlightenment assumptions than of Reformation theology under the assumptions of the sixteenth century with its heritage of medieval thinking and Renaissance humanism. The challenge before us is to bring the legacy of sixteenth century Reformation theology to new expression, given the openings provided by the emerging postmodern age. In his Two Hundred Years of Theology, Berkhof provides a chapter on the engagement with modern thought in the Netherlands. What he has to say about Herman Bavinck is especially interesting in regard to this discussion. Bavinck was firmly rooted in the Reformed Church of the Secession led by Abraham Kuyper. Brilliant and highly gifted, he studied at Leiden under Scholten, against the prevailing tradition of his church. He was attracted to ethical theology, an attempt to mediate the gospel and modern thought. Kuyper appealed to him to be clear in his objections to this mediating theology but was never satisfied with Bavinck’s criticism – it was not strong enough. Bavinck remained within the Secession Church and, in time, became Kuyper’s successor at the Free University. He wrote his Gereformeerde Dogmatiek and in the first volume enunciated the theological foundations upon which his work was built. The objective principle of knowledge is primary: the Holy Scriptures. He was viewed, according to Berkhof, as “the faithful theological partisan and alter ego of Kuyper.” Yet Berkhof notes that apart from the second edition of his dogmatics and a onevolume summary, Bavinck produced little in the field of dogmatics during his years at the Free University, and nothing that was new and original. He observes, He [Bavinck] felt increasingly that the modern period needed a much more vigorous renewal of theology than he himself had produced or was able to produce. Particularly the issues arising from the historical-critical interpretation of Scripture needed a very different approach. (p. 113) Berkhof goes on to say that Bavinck’s views on the issues at stake became increasingly relativistic, and, in 1910, he sold a large part of his dogmatics library; during these years his interest turned to issues posed by culture. © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page13   Berkhof writes that after 1900 “Bavinck increasingly felt that his theological direction was leading to a dead end.” Was it only historical-critical research that undermined his earlier certainty? Berkhof asks. Or was it deeper? Did he finally yield to his earlier fascination with ethical theology, recognizing that the issue between it and his Reformed orthodoxy was not really an issue between theocentricity and anthrocentricity, but rather between intellectualism and personalism? Is faith submission to the authority of scripture truths or is it the personal encounter with God through the person of Christ by which we are transformed into personalities? Bavinck opted for the priority of the scripture principle, . . . Hence Bavinck remained more strongly burdened than he wished by the legacy of the Reformed scholasticism of the seventeenth century and gave up intellectual tools he could not well do without in the continuing confrontation with the modern spirit. (p. 114) One cannot help but wonder why Bavinck’s latter years were not more fruitful. Why did he sell most of his dogmatics library? Why did his interest turn to issues in the broader culture? Berkhof does not speculate, but he does tell us that Bavinck felt his theological direction was leading to a dead end. Could it be that he sensed he was stuck? Was he not perhaps blocked from fruitful engagement with modern thought by his own objective principle of knowledge, the holy Scriptures? Indeed, not by Scripture as such, but by Scripture as understood by premodern seventeenth-century Reformed scholasticism, a view still prevalent in present-day Reformed orthodoxy. Scripture itself is the cumulative translation of tradition over several centuries. Where it is not valued as an inspired human witness to encounter with the living God, but rather as a book of absolute truths not only about God but also about science, cosmology, anthropology, and history, how can genuine dialogue with ongoing human intellectual and spiritual development be engaged in? It is impossible. Given Bavinck’s ecclesiastical context, to raise that issue would have been fruitless; it would not have been tolerated. Reformed theology in this country faces the same dilemma. 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 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.” © Grand Valley State University �Sleeping Through a Revolution Richard A. Rhem Page14   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 postmodern world. References: Hendrikus Berkhof. Two Hundred Years of Theology, report of a personal journey. Grand Rapids: Eerdmans, 1989, translation by John Vriend of 200 Jahre Theologie: Ein Reisebericht, 1985) Hans Küng. Paradigm Change in Theology: A Symposium for the Future. David Tracy, editor. Crossroad Publishing Co., 1989. Hans Küng. Theology for the Third Millennium: An Ecumenical View. Anchor, reprint edition, 1990. James B. Miller. Postmodern Theology: Christian Faith in a Pluralist World. Wipf & Stock Publishers, 2006. © 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 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. References H. Berkhof, 200 Years of Theology, 1989, Hans Küng, Paradigm Change in Theology, 1989, Theology for the 3rd Millennium, 1990, James Miller, Postmodern Theology, 2006 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-4-19910401 Date A point or period of time associated with an event in the lifecycle of the resource 1991-04-01 Type The nature or genre of the resource Text Title A name given to the resource Sleeping Through a Revolution Publisher An entity responsible for making the resource available Perspectives: A Journal of Reformed Thought 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 Article created, delivered, or published by Richard A. Rhem (Dick) on April 1, 1991 entitled "Sleeping Through a Revolution", it appeared in Perspectives, April 1991, pp. 8-14. Tags: Reformed Theology, Orthodoxy, Historical Thinking, Faith, Postmodern, Nature of Religious Development. Scripture references: H. Berkhof, 200 Years of Theology, 1989, Hans Küng, Paradigm Change in Theology, 1989, Theology for the 3rd Millennium, 1990, James Miller, Postmodern Theology, 2006. Format The file format, physical medium, or dimensions of the resource application/pdf Faith Historical Thinking Nature of Religious Development Orthodoxy PostModern Reformed Theology https://digitalcollections.library.gvsu.edu/files/original/bd409e4b0ac831607e1014339fba5651.pdf 3aa0fa32066e21470ff6490fadc3df92 PDF Text Text The Book That Binds Us Article by Richard A. Rhem Minister of Preaching and Theological Inquiry Christ Community Church Spring Lake, Michigan Published in Perspectives A Journal of Reformed Thought December 1992, pp. 12-17 The Bible is the book that binds conservative Reformed orthodoxy, binds not in the sense of holding us together but, rather, in the sense of shackling us, immobilizing us as we attempt to address the Word of God—the Word of judgment and grace—to our contemporary situation, to present human experience. The 1992 Synod of the Christian Reformed Church, in its anguishing debate and failure to move forward on the question of women in office, is only the most recent instance of our inability to bring the scriptural witness into fruitful dialogue with present human experience and the knowledge and insight available to us from the various disciplines of human research. The Bible is being misused. It is being asked to function in a way it can no longer be expected to function, a way it was never intended to function. Until there is a radical revisioning of our understanding of the place of Scripture in shaping our faith and forming our practice, the church will be deadlocked, at an impasse, firing salvos of accusation and recrimination from opposing camps while the body bleeds and languishes. It is painful to read the account of the Christian Reformed drama as it has taken shape over the past two years since the Synod of 1990. A similar drama was played out in the past in the Reformed Church in America, which now has opened its offices to women but continues to be a house divided, living in a coexistence filled with dis-ease. Advocates of both positions in the Christian Reformed Church cite Scripture and claim to be faithful to its authority. But a great gulf separates the two sides, and it is difficult to imagine them reaching agreement. Cultural…climate of opinion does work its ferment on the staunchest of orthodoxies, and time is on the side of those who seek to open the offices to women. That will come. But the Christian Reformed Church will be much like the RCA at present—of two minds on the issue. The church will live with a pragmatic © Grand Valley State University   �The Book That Binds Us Richard A. Rhem Page 2   accommodation but without a unified, joyful vision of truth, of justice, energized by fresh insight and understanding. In this journal April 1991,I wrote, 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. In that same article I referred to a statement of Hendrikus Berkhof in his Two Hundred Years of Theology that Herman Bavinck turned away from dogmatic theology in his later years, sensing that the modern period needed a much more vigorous renewal of theology than he was able to produce. And I raised the question whether he might not have recognized that his own objective principle of knowledge—the Scriptures—blocked him from fruitful engagement with the rapidly expanding horizons of knowledge in the modern period. I stated again that the orthodox Reformed view of Scripture and its hermeneutic make it impossible either to engage the cultural assumptions that are the legacy of the Enlightenment or to be in dialogue with the probings of the present, postmodern period. The current dilemma of the Christian Reformed Church confirms my contention. The question of women's ordination cannot be solved by appeal to Scripture alone. What must be recognized is that the Bible is not a book of propositional truths, timeless and eternal, covering the full spectrum of cosmic reality, to be applied objectively to questions of faith and practice. Rather, it must always be heard as a cumulative witness of those encountered by the God of Creation who came in judgment and grace to Israel and in the humanity of Jesus. The canon of Scripture includes that witness spanning centuries, but the canon has been closed for subsequent centuries to the present while the human story has continued on with dramatic development and amazing breakthroughs in the understanding of the cosmos, of historical development, and of the human person. In the present debate in the Christian Reformed Church we can see the failure on both sides to acknowledge the legitimate place of contemporary experience in the discussion of women's ordination. Each side is claiming biblical authority for its position. Obviously, something is wrong, and what is wrong is the view, shared by the opposing sides, of how the Bible functions in such a discussion in relation to present experience. It is my contention that the failure to engage contemporary experience stems from a failure to recognize the function of a living tradition of faith. © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page 3   Let me say clearly, I stand unreservedly with those who advocate opening all ecclesiastical offices to women. They can mount a biblical case for their position. But their opponents can mount an equally strong argument against women's ordination if it is assumed that the Bible must provide the answer for or against that ordination. It is clear that what is at issue is not women as women in office, their giftedness, leadership capacity, or spirituality. The issue is the Bible, how it functions in the life of the church, where its authority lies. Until the church wrestles with the authority of Scripture in determining the shape of its faith and the form of its practice, it will not be able to make progress on any theological front or come to consensus on any doctrinal debate. The apparent issue being debated will never be the real issue; lying behind it will always lurk the question, “But what does this do to the authority of the Bible?” In Reformed orthodoxy, the Bible carries not only authority; it is used with authoritarian coerciveness and uncritical literalness that brings every new discussion to an impasse whether the question be the ordination of women, the status of homosexual or lesbian persons, of creation versus evolution, of ethical issues such as abortion, genetic engineering, or euthanasia. In Bondage to the Bible The Bible is the book that binds us. In our academic, theological institutions we acknowledge that the Bible is not a scientific text, not a chronicle of history in the modern sense of historiography, that it comes to expression through human persons with all the limitations that entails. But we have never been honest with the church about the implications of our recognition of the nature of the Bible. Somehow the critical study of Scripture, the results of two hundred years of intensive study of its formation and its contents, has never trickled down to the people. We have continued living in the paradigm of Protestant orthodoxy deriving from the Protestant scholasticism of the seventeenth century. By that time both the Roman Catholic and Protestant Churches had battened down the hatches and set themselves against the emergence of Renaissance humanism, which came to full flower in the Enlightenment of the eighteenth century. Rightfully, the church resisted the drive for human autonomy and the enthronement of human reason, but it fought fire with fire; the theological enterprise took on a strongly rationalistic character and attempted in intellectual formulation to ground certainty, buttressed by an authoritarian church (Roman Catholic) or an authoritarian Scripture (Protestant). The historical-critical study of Scripture created a crisis for the churches of the Reformation, and a battle ensued that our churches have yet to settle. It is incredible, in light of what is widely recognized about the nature of the © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page 4   Scriptures, that there should be such a prevalence of literalism in our understanding of the Bible. In his Dynamics of Faith, Tillich distinguishes two stages of literalism. The first is the “natural stage” before making a clear distinction between the symbolic and the factual; it consists “in the inability to separate the creations of symbolic imagination from the facts which can be verified through observation and experiment.” This represents the first naiveté, and such literalism creates no problem for the mediation of meaning. But when the symbol system is broken or seriously undercut in the continuing growth of knowledge and understanding, to continue to assert literal correspondence between symbol and fact is to fall into a “reactive literalism.” Literalism in this second stage is “aware of the questions but represses them, half consciously, half unconsciously.” This path is chosen by “people who prefer the repression of their questions to the uncertainty which appears with the breaking of the myth.” Reactive literalism cramps the figurative language of the Bible into the narrow framework of interpretation appropriate only to the literal usage of modern science. The desire is for certainty, but not, as Barth says, the certainty of faith that is given and given again, but the certainty of human control. Identifying the Bible with revelation, elevating the doctrine of inspiration so that the written word is inerrant and the truth infallible represents a “lust for certitude.” That phrase comes from Charles Davis. In his Temptations of Religion he discusses the social construction of all human knowledge, which excludes the possibility of “a revelation insofar as that implies an a priori claim to absoluteness and universality.” He contends, Revelation in that sense is given as an absolute in the order of knowledge; it is regarded as a set of unquestionable data, from which all opinions may be evaluated. It represents an attempt to limit criticism, to put a stop to the endless questioning of human thinking by establishing an a-critical point, a point not subject to criticism because beyond criticism. (18) To reject revelation in that sense is not, he claims, to exclude God's manifestation in our midst in word and event. It is, however, to exclude an a priori absoluteness and universality as violating human intelligence and freedom. Davis quotes Peter Berger: The theologian is consequently deprived of the psychologically liberating possibility of either radical commitment or radical negation. What he is left with, I think, is the necessity for a step-by-step re-evaluation of the traditional affirmations in terms of his own cognitive criteria (which need not necessarily be those of a putative “modern consciousness”). Is this or that in the tradition true? Or is it false? I don't think that there are shortcut answers to such questions, neither by means of “leaps of faith” nor by the methods of any secular discipline. (The Sacred Canopy, 187) © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page 5   Davis recognizes how fearful such a recognition of the social construction of our reality is. To become conscious of the extent to which our “knowledge” and “values” are social fictions is “to look into the abyss, the void, surrounding human life in every direction.” Such honest recognition is very rare in the church; rather, theologians and preachers reinforce reactive literalism, feeding the lust for certitude. But should there not be an honest facing of what is widely recognized in our postmodern world—that human knowledge is socially constructed and symbolically expressed? When we do so, we are faced with an alternative. According to Davis, We can respond to the nothingness by a nihilism that interprets it as chaos, as meaninglessness, as the ultimate absurdity making everything absurd. Or we can respond to the void as positive nothingness, as mystery. That is the religious response. Faith in the last analysis is a basic trust in reality, an openness to mystery, a being drawn toward the abyss in selfforgetfulness and awe and love. Faith acknowledges the relativities of finite human existence without the nihilistic denial that these do, however gropingly, lead us toward absolute meaning and value. (21) The Bipolar Reality of Scripture And Present Experience The Bible contains the words of those in Israel and in the event of Jesus Christ who were encountered by God in judgment and grace, who witnessed to the Word of gracious salvation more or less adequately in their stammering words and historically conditioned understanding. But God is not dead. God still encounters us. God's Spirit still illumines the human understanding, not only in reference to the biblical witness but in the larger landscape of human experience. In the ongoing life of the church we must take seriously not only the Bible but also authentic contemporary experiences of being human in this world. We are people rooted in history, creatures of the cosmos, whose secrets scientists are probing, bringing to light fascinating findings. What of our knowledge of history and the awesome development of human knowledge in the respective disciplines of science? Because it lies outside the Bible's primary focus and purpose, is it therefore of no account in shaping our faith and forming our practice? Is it reasonable to assume that we can engage critical questions of ultimate human concern and determine crucial action and behavior as a human family living together on Spaceship Earth by reference alone to the Bible? It is precisely the theologian's task to coordinate the bipolar reality of Scripture and present human experience. Theology performs a hermeneutical function; its task is to interpret the biblical tradition in the present context of the church's life—an ongoing process that is never finished, always provisional, necessarily open-ended. All interpretation is a mediation of past and present within the history of a faith tradition. And the present is a moving target. Breaking the Impasse: Scripture and Tradition © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page 6   How can the church move forward with theological discussion that will illumine contemporary human experience and shape the faith and practice of God's people in the image of Jesus Christ? What connects the canonical biblical witness to the present? What forms the bridge between the revelatory events in Israel's history and in Jesus Christ—to which the biblical story witnesses—and our present experience of being human in this world? We need a new understanding of the place of the living tradition of faith as lived out in the community of faith. We must recognize the elements at play here: the revelatory events, the witness to those events in the biblical canon, the church as the community constituted by that witness and the place of ongoing witness, and the whole spectrum of human knowledge and cumulative historical experience that continues to grow and develop. As I engage anxious folk in our churches who fear faith is being diluted and biblical Christianity is being jeopardized, I get the impression they assume that there was a time of pristine revelation infallibly recorded in the writings of the New Testament and that apostolic truth was rather quickly overlaid with church tradition that distorted that truth. Then, it is claimed, in the Reformation of the sixteenth century, the apostolic Christian faith was recovered and brought to expression in its original clarity in the creeds and confessions of the church, reformed according to the Word of God. That is a delusion, a colossal distortion of the way of the gospel in the church over nearly two thousand years. Yet it is still cavalierly asserted for popular consumption. A more accurate portrayal of the situation must recognize the interpretation of the revelatory events in Israel and in Jesus Christ by the witnesses to those revelatory events; that interpretation was instrumental in constituting a faith community. That faith community (Israel and the church) was formed out of the witness to revelation and, in its ongoing life, that community reinterpreted its understanding of the original revelatory events and continued to translate its faith understanding in ever new historical circumstances. We can trace the process already in the canonical Scriptures. For example, Israel's faith is reinterpreted by the prophetic word in terms of Israel's ongoing historical experience. Development can also be seen within the New Testament in Christological understanding. The primitive Christology of Acts is not at all the full-blown incarnational Christology of the fourth gospel. With the setting of the limits of the canon, such reinterpretation and development did not cease. We distinguish the biblical witness from the postcanonical tradition, but it was a historical decision of the church that determined the breakpoint. And the lines are blurred. Common agreement as to the canonical books was not reached until around a.d. 400. © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page 7   The problem of the canon reopened at the time of the Reformation. The Protestant churches excluded the Apocrypha, a whole series of Old Testament writings that had been recognized as canonical for over a thousand years. Luther, in his September Bible of 1552, openly separated Hebrews, James, Jude, and Revelation from the other New Testament writings, thereby constituting a dual canon. Erasmus questioned the authenticity and authority of Hebrews, James, Jude, and 2 and 3 John. Zwingli thought Revelation should be rejected, and Calvin's expositions cover every book except Revelation. In the introduction to his commentaries it is clear, according to Barth, that he had doubts not only about the books mentioned by Luther, but also concerning 2 Peter and 2 and 3 John. The history of the canon indicates a shifting and a questioning that denies the possibility of a claim of absolute certainty regarding its limits. But even within the present Protestant canon we can see the process of translation and reinterpretation of the faith traditions, as stated above, and that process has never ceased. The preaching of the church is the bridgehead where the biblical text comes to contemporary expression. The heart of the preaching task is the hermeneutical moment when the words of the text that witness to the Word that once sounded find fresh expression in the hope that through the preacher's stammering words the Word might again be heard—that the living God might speak here and now. Every historical formulation is provisional; to absolutize an interpretation at any point on the historical continuum is idolatry. The historically conditioned interpretations of the Christian faith through the centuries vary in the degree to which they express a faithful interpretation of the originating revelatory events in Israel and in Jesus Christ, in the degree to which the original revelatory luminousness shines through. Sometimes there is clarity, sometimes distortion. There is action and reaction; the pendulum swings. In the nineteenth century the climate of opinion dominated by Newtonian physics and historicism smothered the witness to the newness and freedom of God's engagement with our world. Against a truncated, liberal faith expression, Barth boldly proclaimed the “Wholly Other,” the God who shatters “our little systems.” In the wake of the renewal of the church and the rediscovery of God's liberating grace in the sixteenth century, Reformed orthodoxy fell into the sterility and rigidity of Scholasticism. It absolutized its interpretation of the faith as though it were a statement of timeless and eternal truth unalloyed with the cultural assumptions of its day. Reformed orthodoxy failed to recognize that this interpretation was forged out of the crisis created by the ascendancy of rationalism as the Enlightenment was coming to flower, and so it declared the autonomy of the human person and human reason as the measure of truth. © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page 8   What we must recognize is the constant interplay of the biblical witness and contemporary interpretation and the fact that we are part of a faith community that is living out of and carrying forward a living faith tradition. We have an anchor in the past; the church has demarcated certain writings as canonical. Present interpretation of the Christian faith and shaping of Christian practice will always involve serious listening to the biblical witness. But the present determination of faith and practice will not treat the intervening centuries between biblical times and our own as a vacuum. The history of the transmission of the faith will also be mined for wisdom, insight, and guidance. But neither do we live in a vacuum. Our contemporary expression of the faith and the shaping of our practice will finally have to be our truth. Finally, our witness and life must be authentically our own, our voice bringing to expression the living tradition. Jaroslav Pelikan differentiates that sense of the living tradition from traditionalism. Tradition, he says, is the living faith of the dead; traditionalism is the dead faith of the living. If we would move forward in our understanding of all reality before the face of God, we must come to a new appreciation of the living tradition of biblical faith as a dynamic movement. Hendrikus Berkhof acknowledges that as a rule Protestant dogmatics has no separate chapter on tradition. But this disregard of the concept of tradition cannot be maintained, he argues. In Christian Faith he writes, Revelation means that God enters the field of history to bring about an encounter with men which transcends human history, and which therefore goes far beyond the temporal spatial bounds of the original field of revelation. The encounters which took place at that time were means and suited for leading to further encounter in other times and places. Hence the revelation of Christ in the New Testament, in spite of, or rather because of its definitive nature, is not the end but calls forth as its sequel the coming and the work of the Spirit. The Spirit proceeds from Christ to continue and interpret his saving work world-wide. This coming of the Spirit is a new redemptive act, of the same importance as the coming of Christ of which he is the complement and counterpart. It is one continuous revelational event. Fixation without interpretive transmission petrifies the faith…. Berkhof contends that if the concern of revelation is the continuing encounter between God and humankind, then tradition is theologically of the same importance as Scripture. The redemptive work of God must be “handed over,” faithful to the fixated form (Scripture) but verbalized such that it becomes intelligible in other times and places. © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page 9   The current impasse in the conservative Reformed churches is the result of fixation with the biblical writings and a failure born of fear to find fresh expression for contemporary faith. Sola Scriptura. That was the clarion call, the battle cry of the reformers. Faith will be shaped, practice formed by reference to Scripture alone. The claim can be easily understood given the historical context, and the return to Scripture as the authoritative witness to revelation proved fruitful in the life of the church. But there was a loss as well: it was the sense of tradition as the living, ongoing, mediating, and interpreting expression of biblical faith as it is confessed and lived in the community of faith, the church. Tradition. In Fiddler on the Roof Tevye booms out the word claiming that life is as precarious as a fiddler making music on a perilously steep roof and that balance is maintained by tradition. According supremacy to tradition over Scripture in the Roman Catholic Church allowed it to drift from testing its faith and practice by the Word of God and to lose the clear sound of the gospel. Tradition and Scripture were a dual source of authority, but tradition had the ascendancy. The recovery of the authority of Scripture to exercise its critical function was a great contribution of the Reformation. But such movements as the Reformation are reactionary; often there is such a strong reaction to the status quo being attacked that the pendulum swings too far. How does the cumulative, growing experience of humankind become incorporated into faith's vision and practice? The witness of prophets and apostles continues to be heard in the pages of the Bible. But what of the ongoing encounter of God's Spirit with the church as it moves through history confronted by new questions, immersed in circumstances beyond that of the biblical world? It is in the living tradition of the faith community that new experience and fresh discoveries are brought into dialogue with the biblical witness. The tradition, like a fiery river of lava, moves with the current of history, a stream continuous with the erupting volcano, yet ever moving through new landscapes. This function of tradition was brought home sharply to me by the New Testament scholar Krister Stendahl, who joined Rabbi David Hartman in an all-day, JewishChristian dialogue on the theme “Faithful Interpretation.” Stendahl spoke of tradition as an instrument of continuity and change. Continuity was obvious to me; tradition connects backward to the past. But is tradition an instrument of change? Indeed, he argued. By means of the tradition we enter the new and negotiate the future. Stendahl spoke warmly and charmingly of a visit to Swedish relatives in Minnesota. There he experienced life as he remembered it in Sweden when he was a child and visited his grandparents. In Minnesota the Swedish tradition is frozen, as is true in most immigrant ethnic communities. If you want to see a piece of Sweden past, he said, visit Minnesota, for there the tradition has become a museum piece. But Stendahl has recently returned to the United States after © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page10   serving for a time in Stockholm as Bishop of the Swedish Lutheran Church. If you want to experience the living tradition of the Swedish people, you must go to Sweden where the dynamic tradition is continuing to evolve, he pointed out. Stendahl offered a vivid image: a boa constrictor periodically wriggles out of its skin, leaving the skin behind, an empty shell. He pictured a biologist taking the skin, measuring it, analyzing it, and then having it stuffed and mounted—a museum piece. Someone exclaims, “There's a snake!” But, says Stendahl, that's not the snake. The snake has wriggled out and away and is still living—in new skin—still making history. The living tradition of Christian faith is the contemporary reinterpretation of the biblical witness in light of the cumulative historical experience of the church and the growing store of human knowledge. In Words Around the Table, Gail Ramshaw writes, Tradition is not like an obsolete edition of the encyclopedia, full of half facts, and old prejudices. Tradition is not like a 1948 etiquette book that lists the activities and even the fabrics forbidden a widow in deep mourning: All we can do is grimace and ignore it. The tradition of the church lives. We can read medieval books being discussed, we can unearth attitudes that were subsequently buried, we can make tradition different tomorrow than it was yesterday or today. Where “tradition” repeats tired slogans out of context, when “tradition” yells louder and louder to drown out queries, it becomes a sarcophagus that the dying church deserves. But when tradition is the history of the movement of the Spirit, darting here, hiding there, migrating halfway around the world, it can serve as one expression of God's Truth. As much as any contemporary theologian, David Tracy has addressed the question of the faithful interpretation of the Christian tradition to make it accessible to a serious and reasonable public. As I have been contending, he sees systematic theology's task to interpret, mediate, and translate the meaning and truth of the continuing living tradition in dialogue with the biblical witness in light of present human experience. Where this is not the case, the notion of authority shifts from a truth disclosed to mind and heart to an external norm for the obedient will. Then theologians can no longer interpret and translate the tradition but “only repeat the shop-worn conclusions of the tradition.” Eventually, the central, classical symbols and doctrines of the tradition become mere “fundamentals” to be externally accepted and endlessly repeated. (Analogical Imagination, 99) In an earlier work, Blessed Rage for Order, Tracy calls for a revisioning of the Christian tradition. He explains: © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page11   [T]he revisionist theologian is committed to what seems clearly to be the central task of contemporary Christian theology: the dramatic confrontation, the mutual illuminations and corrections, the possible basic reconciliations between the principal values, cognitive claims, and existential faiths of both a reinterpreted post-modern consciousness and a reinterpreted Christianity. (32) The revisionist theologian is not motivated by the desire for relevance, Tracy argues. Rather, The reality of the situation is both more simple and more basic: when all is said and done, one finds that he can authentically abandon neither his faith in the modern experiment, nor his faith in the God of Jesus Christ. (4) The church lives in a creative tension because it lives in a bipolar reality of Bible and present experience, an ancient faith and the undeniable reality of the modern experiment. We need a new understanding of the Bible and a new appreciation of tradition if we would be faithful to the Word and present to our world. In An Essay on the Development of Christian Doctrine, John Henry Newman describes the church, tradition, the cosmos itself after the manner of an organism. Their development is seen as an organic process. This view was in contrast to a fundamentalistic view that regards revelation and tradition as a fixed, unchanging body of truths and rejects all change and pluralism. Newman was able to accommodate ongoing human experience in his organic view of tradition. In What Is Living, What is Dead in Christianity Today? Charles Davis comments on Newman's view: The result was a concept of tradition as cumulative experience, subject therefore to change whether as development or as decline, which distinguished [him] as conservative, from reactionaries, who did not acknowledge history and development. In a religious context the conservatives... were those who saw tradition as a dynamic process rather than as a static deposit. (33) This is not enough for Davis to meet the situation we face today. He calls for a more radical revisioning of faith, raising the question, Are we not in a situation that cannot be met by an orderly development of traditional categories; but which demands something radically new? (34) One may lean more to Newman's view of a growing organic process or to Davis's with his call for radical revisioning, but the option not open to an honest facing of the present crisis of the church is a conception of the Bible, theological © Grand Valley State University �The Book That Binds Us Richard A. Rhem Page12   formulation, and Christian practice as fixed, into which contemporary human experience and present human knowledge on all fronts must be crammed. In a recent issue of Context, Martin Marty lifts a quotation from Newman from Ian Ker's Newman on Being a Christian. Marty writes, “With development and change in mind—over against a static picture of God, the human, faith, and doctrine—we read: It is indeed sometimes said that the stream is clearest near the spring. Whatever use may fairly be made of this image, it does not apply to the history of a philosophy or belief, which on the contrary is more equable, and purer, and stronger, when its bed has become deep, and broad, and full. It necessarily rises out of an existing state of things, and for a time savours of the soul. Its vital element needs disengaging from what is foreign and temporary.... It remains perhaps for a time quiescent; it tries, as it were, its limbs, and proves the ground under it, and feels its way. From time to time it makes essays which fail, and are in consequence abandoned. It seems in suspense which way to go; it wavers, and at length strikes out in one definite direction. In time it enters upon strange territory; points of controversy alter their bearing; parties rise and fall around it; dangers and hopes appear in new relations; and old principles reappear under new forms. It changes with them in order to remain the same. In a higher world it is otherwise, but here below to live is to change, and to be perfect is to have changed often. References: © 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 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 RA-4-19921201 Date A point or period of time associated with an event in the lifecycle of the resource 1992-12-01 Type The nature or genre of the resource Text Title A name given to the resource The Book That Binds Us Publisher An entity responsible for making the resource available Perspectives: A Journal of Reformed Thought 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 Article created, delivered, or published by Richard A. Rhem (Dick) on December 1, 1992 entitled "The Book That Binds Us", it appeared in Perspectives, pp. 12-17. Tags: Authority of Scripture, Experience, Faith Tradition, Critical Thinking, Faith, Mystery. Format The file format, physical medium, or dimensions of the resource application/pdf Authority of Scripture Critical Thinking Experience Faith Faith Tradition Mystery https://digitalcollections.library.gvsu.edu/files/original/150579ce89eec17329090218cac9c295.pdf cea7f6253bb4c485f347c73fa36fa206 PDF Text Text When the Crisis Comes – It’s Too Late From the sermon series: Now – But Then Text: Isaiah 11:9; I Corinthians 13:13; Luke 1:37 Richard A. Rhem Christ Community Church Spring Lake, Michigan Advent II, December 10, 1995 Transcription of the spoken sermon Our Advent theme comes from Paul's first Letter to the Corinthians in the 13th chapter, where he sets in contrast, “Now - But Then.” He writes to this congregation that was bubbling over with spiritual gifts and enthusiasm run out of control, and he urges them to seek the best gift, the gift of love. And in the context of that discussion, he suggests that there are three things that remain faith, hope, love. He encourages the Corinthians to major in faith and hope and love as that which matter eternally. And in the remaining three weeks of the Advent season, I want to consider with you faith and hope and love. First of all, faith, or maybe the word that for us says it better - trust, that basic orientation of life that is trusting: trusting in God, trusting in life's meaning, in the goodness of reality. To trust is to have a place to stand and to be and then to be free to be in the fullness of every moment. To live by faith is to live by an eternal verity. The gift of faith, the gift of trust enables us to negotiate the passages of life, come what may. And that's really the issue of this message. I want to suggest to you that the time to cultivate basic trust is before you need it. I think it's at the Advent season that we feel the stark contrast between what is and what might be. It is at this season of the year that we are called to remember that we are people on the way, we are in a process, something's happening, we're going somewhere, there is something developing, something emerging, invisible, unseen. And yet, we're caught up in that process. And to remember, that is to be reminded that what is falls so far short of what might be. To be human is not to be locked in to the present, the present moment. It is to be free to unlock from this moment and to travel backward in time through memory and to experience again the joys of the past or the pain of the past. To be human is to have that gift of consciousness that allows us to unlock from this present moment and to travel into the future and to conceive of what might be, to dream of another possibility. In the Advent season we recognize that it's precisely because we are people on the way, going somewhere we have been and we will be, and the contrast between what is and what might be can be a painful contemplation. And it is only if we © Grand Valley State University   �When the Crisis Comes, It’s Too Late Richard A. Rhem Page 2   have received the gift of trust that we are able to negotiate every moment with a certain freedom and serenity. Isn't it remarkable that from ancient time humankind has conceived of something different than that which is? Take the dream, the vision of Isaiah, as we read it a moment ago. There, 2500, 2800 years ago there was a contemplative, there was a religious spirit that was contrasting that which was his context with that which was his dream. He dreamed of a day when there would be a ruler upon whom the spirit of God would fall, a ruler who would not judge by what his eyes saw or his ears heard, a ruler who would discern down into the depths of things. A ruler would arise who would rule with equity, with justice. He would be concerned for society's most vulnerable ones; he would rule with righteousness, and that righteous rule in the arena of history would spill over into nature so that the lion and the lamb would lie down together and the child could play over the adder's den, and they would not hurt or destroy in all God's holy mountain. What a dream! What a vision! Campaign '96 is warming up. Wouldn't we love such a candidate for office? Wouldn't it be great if we could cast our ballot next November for one upon whom the spirit of God would dwell in fullness, who would judge with equity and rule with righteousness and bring in God's peaceable kingdom? Luke believed that that one arrived in the child of Mary's womb, a child conceived by the Spirit of God, a child who would bring about that peaceable kingdom. Mary laid hold of the vision and sang a song of praise, The Magnificat, which we noted last week, about this child who would raise up the lowly and bring down the arrogant. And yet it seems as though history continues to go along, business as usual. Well, that's not a new problem. It was recognized 2000 years ago. The second Letter of Peter, if you want to refer to it – there were scoffers then who were saying to the likes of St. Luke, "Where is the day of his appearing? It looks pretty much like the same, tired old world to me." And, of course, it is, isn't it? Even 2000 years later. The Advent season gives us opportunity to reflect on the fact that something's happening. We're moving, we're going somewhere. And we can dream of something quite other than that which confronts us. And yet, troops move into Bosnia where there's a paper peace but no peace in the human heart. And Israel still reels from the assassination of its leader who was seeking peace. And if not on the national or international scene, there are those within our own community who enter into crisis, the kind of crisis that makes us wonder what it's all about and if it's all worth it, and if anybody, anybody is managing this cosmos into which we are caught up. The issue before us this morning: St. Paul says faith is that which abides, but, can I believe it? Can I hold on to the vision? Can I dream the dream? Can I be set free in the present moment because I believe that this present moment does not proscribe the parameters of my possibility? © Grand Valley State University �When the Crisis Comes, It’s Too Late Richard A. Rhem Page 3   You'll never gain trust by observing life. That's my point this morning. It is trust that you must bring to experience. It is faith that you must bring to the ongoing story. You'll never gain faith or come to trust simply by observing the story. One of the great historians of a former generation, H.A.L. Fischer, in his History of Europe, wrote these words, "One intellectual excitement has been denied me. People wiser and more learned than I have discovered in history a plot, a rhythm, a predetermined pattern. These harmonies are concealed from me. I can see only one emergency following another, as wave follows upon wave. Only one great fact with respect to which, since it is unique there can be no generalizations, and the only safe rule for the historian is that he should recognize in the development of human destinies the play of the contingent and the unforeseen." That's a good statement. If you go out to the beach today, you'll find one wave crashing on the beach after another - wild, stormy water, wave upon wave crashing on the beach. And Fischer says, "As I observe history, that's what I see." One emergency after another, one crisis after another, one valley of darkness after another. And I see no predetermined pattern. I see no rhythm. I see no pattern. Honestly, as I look at it as an historian, that's all I can see. And as an historian, that's all one can see if one starts out with a blank sheet, if one would simply, neutrally, somewhat objectively survey the human story, then one cannot say it more eloquently than Fischer has said it. The pattern is not in there to be seen. The pattern is imposed by those who have faith and that are given eyes to see it. I picked up a book last night, which someone sent me. I've been dabbling, you know, in cosmology, physics, astronomy, that sort of thing. But, this book is entitled, God and The New Biology, by an Oxford biologist, Arthur Peacocke. Fascinating discussion in which he acknowledges that it is in physics and cosmological speculation that science is giving us a sense of mystery before this unfolding cosmic drama. But, in molecular and sub-molecular biology as well, there is tremendous ferment and some breakthrough as to the development of the human person and indeed all living structures. And Peacocke suggests a sense of God more immanently involved in that process than we have yet conceived. But he also honors that which has come to light, and that is that there isn't some prescribed pattern, but rather there is both law and chance. And he suggests that the Creator has put into the structure of things a kind of law, a kind of regularity, a kind of structure that gives some stability, but within that, in its sub-molecular structure, as we learn from quantum physics, there are things that happen at that sub-molecular level that can only be described as chance. Unpredictable! Unprogrammable! And Peacock says that's precisely the point at which creativity is possible. In other words, reality is an open system, not closed. © Grand Valley State University �When the Crisis Comes, It’s Too Late Richard A. Rhem Page 4   I think the Christian tradition, or religious people generally, would love to have the system closed and to know that from the beginning to the end it is all determined. That's been used as a kind of security blanket to remove us from the sense of life's fragility and the peril to which our lives are always exposed, but it is not so, really, and we know it, too, out of our experience. H A.L. Fischer is right! One wave after another - that's the way we live. God answers prayer, yes. This one was healed. God answers prayer, maybe not. That one wasn't healed. In all of the existential experiences of our life we would so much love to be able to boil it down and get a finger on it, tie it in a package and put a bow on it and say, "Now, there. That's it. A manageable universe and a secure human existence." But, we know it is not so. It is not so! How, then, can I live? How, then, can I be set free from the constant anxiety of the next moment and tomorrow? By trust. By faith that I do not derive from the observation of the story, but that I bring to the story. Because I believe beyond what is observable that there is something happening, and that this process which is going somewhere will have an end which will not be nothing, but something, an end which will not be no one, but someone. Do you want me to prove it to you? Of course, I can't. That's my point. That's my faith! I trust that. And that's the great divide. Those who live with that trust and those who live perhaps with an agnosticism that says I don't know, or a bitter cynicism that says I don't believe it. Those are the choices. Well, how do you come with such trust? With some struggle, I would hope. And it is a gift not at our disposal. But a season like this does give us those moments of reflection. And if one longs for some breath as the Advent carol says, some pulse of being stirring as in a heart of stone, if in the longing of one's heart there is at least that openness – at the end of the day, in a moment of reflection – to that light as a falling star across the consciousness of the night of the heart, then perhaps we may be probing the edges of that gift of faith which is a gift of God that is the promise of Advent. And to live by such trust is not to denigrate the present in favor of the future. It is to give a promise for the future that releases us to delight in the present, fully to live, with a measure of peace and joy. The gift of Advent. The gift of the Child. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/74a30e714c780cff96a7e6176a23fc75.mp3 6b2e6007e6461b2ca078e5b8b93295e5 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 II Series Now _ But Then Scripture Text Isaiah 11:9, I Corinthians 13:13, Luke 1:37 Location The location of the interview Christ Community Church, Spring Lake, MI References Arthur Peacocke, God and the New Biology, 1987. 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-0-19951210 Date A point or period of time associated with an event in the lifecycle of the resource 1995-12-10 Title A name given to the resource When the Crisis Comes - It's Too Late 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 10, 1995 entitled "When the Crisis Comes - It's Too Late", as part of the series "Now - But Then", on the occasion of Advent II, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 11:9, I Corinthians 13:13, Luke 1:37. Advent Emergence Faith Love Shalom Trust