1 24 30 https://digitalcollections.library.gvsu.edu/files/original/e47f89aecad3ff2f122dd65210985108.pdf 178abf2b8ef5b8d34919c89b876537a5 PDF Text Text A Larger Hope From the series: Memory and Hope Micah 5:1-5; Luke 4:16-30 Richard A. Rhem Christ Community Church Spring Lake, Michigan Advent IV, December 19, 1999 Transcription of the spoken sermon Advent is a time of contemplation, reflection, and preparation - preparation for what? For the future, surely, but what future? A future in this world and this present age, or a future in another reality, in heaven? The Kingdom of God - is it a present reality and experience, or is it a future state? Advent is a time of remembering, for we have our minds focused on the coming celebration of Christmas and thus on our founding story as Christians - But, Advent is a time of expectation - a time of waiting and the biblical sense of waiting is waiting in hope. The biblical story is a story about God's engagement in history past and the promise of God's action in history future. History is the ongoing story between God's action, past, and God's action, future. That is the biblical notion. In traditional biblical and liturgical terms, we are in the time between the times - the past coming of God in our flesh and the future appearing of the one who came, coming now to judge and bring all things to their consummation. Year after year, the same story - The child was given; the King is coming. And it is quite a lovely story that is lodged deeply in our hearts and overflowing with affectional memories as well as filling us with hope and confidence - It is a story that enables us to negotiate the passages of our lives in this world, speaking to us of another world. The story originates in another realm and culminates likewise in another realm. We speak of God's salvation and, while that is a present experience, its real significance is the promise of eternal life beyond the limits of our earthly journey. Salvation becomes a very personal matter. We hear much about having Jesus Christ as our personal savior, the one who came to die for us in order to make possible God's forgiveness and eventual entrance into heaven. © Grand Valley State University   �A Larger Hope Richard A. Rhem Page 2   Now I'm speaking about Advent and Christmas in traditional terms. I could have you open the hymnbook and over and over again I could demonstrate the primary focus of our Christian faith as we have learned it. God so loved the world that God gave the son - Born a child of Mary, to live for us and die for us and bring us to heaven. Annually we are immersed in the story of one born a child who became a King - a King who will be coming in blinding glory to judge and rule and bring us to heaven. I'm not really telling you anything new. This is the old, old story. God's gift of Jesus, our savior, to take away our sins and open heaven's gates. And what about this in-between time, this time between his first coming and his coming again? Well, it is a time for the Gospel to be preached, a time to offer the salvation God has provided through Jesus' death and resurrection. The story is about a spiritual Kingdom, about salvation, about heaven. There are present responsibilities - to preach the Gospel, to work for human well-being, acts of charity and the alleviation of suffering. But, essentially, there is no hope for this old world, this present age, this earthly reality of which we are a part. The world is simply reeling toward hell. It will be destroyed; we must be saved out of the world. But, what if we get it wrong? What if we missed the point of Jesus? What if we made a religious cult out of what Jesus intended as a revolutionary movement of world transformation? What if we got all bogged down with sin and guilt and threat of damnation when Jesus was about social, economic and spiritual transformation? Let me read a description of the world. See if you recognize it. ... a world where dreams of limitless material wealth and technological progress danced in the heads of the great entrepreneurs and in the rhetoric of ambitious politicians - and where the looming nightmares of family breakdown, crime, sudden loss of livelihood, and untreated and untreatable illnesses plagued the minds of the vast majority. It was, in short, a world that should seem ominously familiar - in which sweeping social and economic change was embraced by some and condemned by others, dramatically transforming the life of all the empire's people, from the wealthiest nobles in their palaces to the poorest shepherds wandering with their flocks in the hills. This is becoming increasingly clear because modern scholars have at last begun to explore the vast area covered by the rule and civilization of the Caesars to search for the life styles of both the rich and famous and the far larger, yet mostly hidden, world of the Roman havenots, peasants, plebians, and slaves. Richard Horsley, The Message and the Kingdom, p. 2F. As this citation begins, one might think one is reading a description of life at the end of the 20th Century, © Grand Valley State University �A Larger Hope Richard A. Rhem Page 3   but it is, as becomes clear, a description of the Roman Empire at the time of Jesus' life in the occupied land of Israel. Through archeological exploration and cross-cultural studies we are gaining a wealth of information about the ancient world of Jesus' time and beginning to understand the poverty and suffering of the lower classes which formed the vast majority of the population. Occupied by a foreign power, exploited by the imperial rule through taxation and land appropriation, there was a brewing cauldron of frustration and anger. And, where was god? What if the promises of prophets of a new creation, of a time of prosperity and peace - the shalom of the peaceable Kingdom when swords and spears would be changed into implements of agriculture? Where was God? When would this awful suffering cease? Is it not a natural human question and normal human response? Why, O Lord, why? How long, O God, how long?" Well, one answer - a common one found in the Hebrew prophets was that Israel was suffering for its sin. That is how Jeremiah explained the Babylonian Exile. I could cite passage after passage from the prophetic book - You have sinned; God is punishing. But, why should the righteous suffer? Another solution must be found. And thus the rise of the idea that the world was in the grip of an evil power. For the time being, God was allowing Satan to hold sway creating havoc in history, the suffering that was everywhere. But God would not always remain passive. God would act. God would intervene. This was the origin of Apocalypticism - Apocalypse - meaning "unveiling" or "revelation." God would intervene in history; God's judgment and grace would be unveiled or revealed. In the cauldron of suffering and discontent, there was the feverish expectation of the exploited and suffering masses when John the Baptist preached. And John was not the only one. There was a widespread anticipation of God's dramatic intervention to destroy the evil one and all the agents of oppression and darkness and the vindication and salvation of the suffering righteous. We noted John's preaching of the coming Kingdom in the last sermon - God would wreak vengeance on the enemies and oppressors of God's people, whether foreign agents or native collaborators. This was the angry God of Isaiah 34, a God whose cup of wrath was filled up, ready to overflow in burning judgment. Jesus came to John to be baptized. Jesus was caught up in the Baptist movement, himself baptizing down the river a piece. After a time, he distanced himself from John and his preaching took on a different note - a grace note. There is a wonderful debate going on in the circle of historical Jesus scholarship as to whether Jesus was an apocalyptic prophet like John or not. We will have that issue debated here next March when Dom Crossan and Amy-Jill Levine discuss Jesus' life, death, and resurrection. But, whether or to what degree Jesus © Grand Valley State University �A Larger Hope Richard A. Rhem Page 4   was part of the apocalyptic expectation, this would seem to be certain - Jesus was dealing with earth, not heaven, this life, not some life to come, concrete, down to earth human existence, not some spiritual Kingdom in another dimension. Jesus left John the Baptist because he pointed to an alternative vision of God and called for an alternative community. Luke writes his Gospel with an opening scene of Jesus' ministry in which he announces what he is about. The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor. John's hope was an apocalyptic hope of imminent judgment and salvation from beyond. For Jesus, that was a hope too narrow. I used the word tribal last week. Religion tends to become tribal - our God looking after our well-being and destroying our enemies. God on our side. God favoring and saving us. God giving us the truth, the way to salvation: others need not apply. For Jesus, that was a hope too narrow. Jesus embodied a larger hope. In his home synagogue in Nazareth, they were not happy with the expansiveness of his vision and hope. He pointed to an Elijah story where the Sidonian widow was provided for in famine, and the Elisha story where the Syrian Naaman was healed of his leprosy, thus pointing to the broader swath of God's care and concern. The hometown folk were not happy about God's wider grace and their anger rose against Jesus. Jesus lived by and offered a larger hope from which no one was excluded. There were no outcasts in Jesus' purview. He pointed to a God whose grace was of expansive embrace. But, the grace he offered was the grace that created human dignity and worth to people who had lost their dignity and all hope. The Kingdom is in the midst of you, he told them. This is the year of the Lord's favor. To the poor, the blind and the lame, he brought the Good News of God's presence and called the people to care for one another. This was an appeal to the traditional covenantal life of Isaiah, to community of mutual respect and care. And the life to which Jesus called the people was revolutionary in its impact. He touched the anger, frustration and despair of the people, but in a positive way of giving them dignity and solidarity before their oppressors - the covenant ideal of Israel where God was King alone and the people lived in covenant community. That was Jesus' larger hope - a hope that embraced all. © Grand Valley State University �A Larger Hope Richard A. Rhem Page 5   This was the Kingdom that was already present for Jesus, in the towns and villages, if only people recognized its sanctity and reoriented their community accordingly - They were poor, oppressed, fragmented. They were disoriented and dislocated. They had lost hope and they forgot how to live in community. Jesus called them to remember who they were and to reclaim their lives as children of God. He called for an alternative community, an alternative society. Jesus was not a revolutionary of the type that was certainly present -the guerilla bands that roamed the Palestinian hills, the Zealots that pressed for armed conflict against Rome - and eventually in revolt brought out the legions of Rome that destroyed Jewishness in 70 C.E. But Jesus was revolutionary in calling for the transformation of human society. This is why he was proved too dangerous to let live. This is why he was crucified. That he was revolutionary has been proved in our own time by those who learned civil disobedience from him. First of all, people must be given a sense of themselves - their dignity and worth as human beings, as children of God. Then they can resist, non-violently, passive resistance, civil disobedience, Gandhi, Martin Luther King, the South African Black Church - all examples of Jesus' Way. Jesus was not tribal. He had not a hope too narrow. Jesus had a larger hope for human transformation in this down-to-earth concrete reality of history. Jesus gave people hope for the transformation of their life here and now. That is a striking fact. Do you at all sense how revolutionary and radical that is? It should give us pause. Who is Caesar? Who is Herod? Who are the Priests and Sanhedrin? Who has the legions and the swords? Who are the poor whom Jesus called to awareness of their human dignity and thus to their birthright as children of God? How are we doing as the Millennium turns? We are the rich and powerful. Jesus was engaged with concrete human social, economic, and religious conditions. Then, can we honestly make him into a savior of a spiritual Kingdom whose issue is heaven? Wherein lies the hope for the world? Will it not call for transformation - social, political, economic? The world could be transformed - what if the vision was caught not by the poor and powerless, but by the rich and famous? I can't think about it too long and hard. I would have to change. Better simply to go once more to Bethlehem and see him as God's gift to save us from our sins and bring us to heaven - And forget about what he was really about. © Grand Valley State University �A Larger Hope Richard A. Rhem © Grand Valley State University Page 6   � https://digitalcollections.library.gvsu.edu/files/original/ef97da966eca29767cef3f84008e9752.mp3 dab6cf4bdefc5177b69f3adcc2fdbe2a 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 IV Series Memory and Hope Scripture Text Micah 5:1-5, Luke 4:16-30 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-0-19991220 Date A point or period of time associated with an event in the lifecycle of the resource 1999-12-20 Title A name given to the resource A Larger Hope 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 20, 1999 entitled "A Larger Hope", as part of the series "Memory and Hope", on the occasion of Advent IV, at Christ Community Church, Spring Lake, MI. Scripture references: Micah 5:1-5, Luke 4:16-30. Advent Community of Grace Inclusive Grace Transformation https://digitalcollections.library.gvsu.edu/files/original/a3f17712227e82e1f3131a21f279a875.pdf a2740ad6dadda5118f5d10c8f69ced69 PDF Text Text You Can’t Fight It, Paul From the series: Christian Faith: Interpretations of Experience Text: Acts 9:4; Acts 26:14, 19 Richard A. Rhem Christ Community Church Spring Lake, Michigan Eastertide, April 26, 1998 Transcription of the spoken sermon The Christian faith is one of the great world religions, flowing out of the faith tradition of Israel and developing from the event of Jesus Christ, as Israel’s faith tradition, following the destruction of the Temple at Jerusalem in 77 CE, developed along the lines of Rabbinic Judaism. Out of the First Century, then, two religious traditions developed, both rooted in the Hebrew Scriptures, or, as the church has traditionally referred to them, the Old Testament. Religions are rooted in a foundational experience of a person or a people in which some profound insight overwhelms the subjects of the experience, creating a whole new perspective on the nature of things: on God, on the meaning of being human, on the purpose of life. One is transformed and one’s life is reorganized around that life-changing experience. We can speak of a paradigm shift - some insight, some discovery throws everything up in the air and a whole new configuration of reality emerges. This happens in the natural sciences; it happens in religious understanding. Perhaps it is most accurate to speak of a foundational experience that effects a radical perceptual shift. This happens all the time to all of us in all sorts of human understanding in the spectrum of human knowledge. Some years ago there was a film with a title something like, "You Are What You Were When." The powerful impacting events that we experience during adolescence will shape us for a lifetime. Only a significant emotional experience later can alter our perception of reality and our instinctive responses to life. The Stock Market Crash of 1929 - the experience of the great wars of this century, the Holocaust. On an individual scale, this happens to us all - experience and the emotional response to concrete experiences form our perception of reality. On the larger canvas of the human story, we see the same thing - A foundational experience finds expression in a story using images, symbol, metaphor; the story eventually © Grand Valley State University   �You Can’t Fight It, Paul Richard A. Rhem Page 2   is probed for its meaning and that meaning is given conceptual expression. We have an intellectual systematic account of reality on the basis of the foundational experience. Moses leads a slave band out of Egypt to freedom - the Exodus becomes the foundational event of Israel. The Jewish teacher and prophet, Jesus of Nazareth, is crucified by Imperial Rome and his followers despair because they had hoped through him God would bring to consummation God’s reign and then one day, preparing to take up again the fishing trade in Galilee, Peter experiences Jesus as a living presence and he is transformed by that experience, declaring, "The Lord is risen." If such an experience had been limited to the immediate followers of Jesus, all Jewish, all hoping for God’s final visitation to God’s people Israel, there would perhaps have been an ongoing Jesus Jewish movement - as there was for a century or two, but there would probably not have emerged what we know as the Christian church. To understand that phenomenon into which we have entered, we must move to Paul, or as he is named in his first appearances in Acts, Saul. Now we are dealing not with a Galilean peasant nor with a disciple of Jesus, but with a well educated, well traveled member of the strictest of the Jewish groupings, the Pharisees - the group who was serious in its observance of Jewish religious practices, strictly following the prescriptions of Torah. Furthermore, we are dealing not with a Pharisee who was open to Jesus as was, for example, Gamaliel or Nicodemus. Rather, we are dealing with one who is in the employ of the High Priestly establishment, committed to the stamping out of the movement that gathered around Jesus, the movement called People of the Way. The story of Paul’s revelatory experience is familiar enough. We read Luke’s account in Acts 19. Luke sees this experience as so critical to the development of the Christian religion that he repeats the story twice more, in chapter 22 of Acts and chapter 26. We in the Christian church speak without thinking of the conversion of Saul or Paul. But this was not a conversion from one God to another or even from one religion to another. Paul was born a Jew and died a Jew and never claimed to be anything else and consistently declared the God of Israel to be God alone, Creator of all and ultimate Goal of all. Paul was not a convert to a new religion; rather, he experienced a radical perceptual shift Jesus was indeed God’s anointed one whose death on the cross was the means by which God effected reconciliation with humankind. Further, God had raised Jesus from the dead and destined Paul to declare this reality of reconciliation to the Gentiles, the nations beyond the bounds of Israel. © Grand Valley State University �You Can’t Fight It, Paul Richard A. Rhem Page 3   I cannot here recount the whole story of Paul’s missionary journeys, the tension created with the Jewish Jesus Movement led by Peter and James, the brother of Jesus at Jerusalem, and the compromise they reached. I want, rather, to focus on the interpretive shift that Paul effected on the basis of his experience of being encountered by the Risen Lord. Paul had a vision, a revelation, an unveiling. It was a transformation experience that resulted in new insight and a radical perceptual shift - out of it came the Christian movement, the Christian church and the Christian tradition. The shift from the performance principle - righteousness through obedience to the Law or Torah, observance as a way of life - to the reality of grace: present existence as a new creation marked by confidence that God has given us our life as sheer gift to be lived in freedom with joy and peace in loving community. One enters the reality of the people of God by faith - confidence that this is so. This was a new conception of the nature of religion - response of gratitude for the gift of life. Thus, religious observance is because of, not in order to.... A second insight: God has elected not only Israel and not Israel as a biological, historical people, but also in Christ, the Gentiles, the nations. This was a radical departure from the traditional conception of Israel as God’s elect. But, so far, we might agree that all of this is interesting and does explain the eventual break between Judaism and the Christian church. But, is the radical perceptual shift effected in and through Paul the last word? E. A. Sanders raises the question, what if Paul had lived beyond the first generation of the Jesus movement, or, what if he could have seen out 2000 years that his apocalyptic scheme of the near end of the age would not happen? We know what he thought in his own context: the only way to be saved was through faith in Jesus Christ for both Jew and Gentile. But, what if he saw from our historical perspective, the Christian tradition, the continuing Jewish tradition and a world of other faiths - would he still claim salvation through Jesus Christ alone? Sanders says he personally would vote against such a claim in any ecclesiastical assembly today and he suspects so would Paul. Paul, in Romans, near the end of his career wrestled with the native convictions he held - that God had chosen Israel and would be faithful to that election of grace; yet, in his revelation Paul sees access to God by grace through faith in Jesus Christ, the one largely rejected by the "Elect People," Paul’s brothers and sisters. There was conflict in Paul, tension. He struggled with this problem in Romans 9-11, concluding that somehow the Gentiles would be included by grace through faith in Jesus Christ and, mysteriously, Israel too would be included. Israel’s large-scale rejection of Paul’s Gospel distressed him; yet he could not simply write them off. © Grand Valley State University �You Can’t Fight It, Paul Richard A. Rhem Page 4   I am finally encouraged by the confusion of the great Apostle. I like a questioning Paul. It gives me courage. Paul entered into a present experience of God’s grace giving him freedom, joy, peace and love. That was his great discovery and he witnessed to it with passion. In regard to God’s timetable in history, he was wrong. The present age did not come to an end. The Messiah, the Risen Lord, did not return in clouds of glory. So, obviously, there were chapters yet to be written about which the Apostle had no clue. Nor do we. But, the present possibility of resurrection life, life as sheer gift to be received with gratitude and lived with wonder - about that the Apostle was quite right - it is the continuing present possibility for all who have eyes to see it and mind and hearts open to it. And, is that not enough - life as gift, sheer gift, the gift of God Whose intention was revealed in the face of the Crucified, who lives, who is present with us in the ongoing journey of faith in the adventure of life? © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/329ad83de6f1219e845df9d3fbf957be.mp3 ca726f061c2fb34ff2d90c1137f38730 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 Christian Faith: Interpreting an Experience Scripture Text Acts 9:4, Acts 26:14, 19 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-0-19980426 Date A point or period of time associated with an event in the lifecycle of the resource 1998-04-26 Title A name given to the resource You Can't Fight It, Paul 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 April 26, 1998 entitled "You Can't Fight It, Paul", as part of the series "Christian Faith: Interpreting an Experience", on the occasion of Eastertide III, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 9:4, Acts 26:14, 19. Nature of Religion Paradigm Shift Transformation https://digitalcollections.library.gvsu.edu/files/original/2abf9f44b1e5ebf3ca0778144a13c172.pdf b518fb1c6341b19e29b6d4cbbb0ad6de PDF Text Text Authentication From the series: The Human Face of God Text: Luke 24:5; Philippians 2:11 Richard A. Rhem Christ Community Church Spring Lake, Michigan Easter, April 12, 1998 Transcription of the spoken sermon Well, we made it once again; we have paid our dues, walked through the darkness, remembered the passion and pain of Jesus, lingered at least briefly at the cross and now, thank God, we’ve emerged on the other side. A new world dawns this Easter morn. The alleluias return, the thrill of triumph, unalloyed joy permeates our being, all is well, life is good. Spring is here. Thank God it’s over - Lent, that is, the minor-keyed music, the extinguishing of light, the disconcerting "My God, my God, why ..." Were I a decent pastor, I would let you off the hook, let you cut loose, ring bells, shout Alleluias, let you have at least this day for total triumph, celebration, and release. But, for a few moments, let me ask you to reflect on the meaning of the stark contrast between Good Friday and Easter Sunday. There were only a handful of you here Friday noon, so let me picture it for you. In fact, let me begin with Thursday evening. The meal shared, the altar stripped, the sanctuary darkened, the choir lined the brick walls with tiny, illuminated crosses: I then took the Paschal Candle, walked it out, snuffed it out, using the words with which John tells the story as Judas was dismissed from the Last Supper, "It was night." Friday, the altar stripped, the old wooden cross leaned against the table draped in black by Cathy Weideman who waited at the cross as a few pilgrims straggled in. Then as Greg Martin sang, "Were You There?" she danced in vivid portrayal of the nailing to the tree, the laying in the tomb. In a darkened sanctuary, the Seven Words from the cross were read, prayers following, concluding with the somber tolling of the bell. That’s all - we heard the words again, "My God, why." "It is finished." "Into thy hands ..." © Grand Valley State University   �Authentication Richard A. Rhem Page 2   And now, look at us - White replacing black, flowers in resplendent beauty, joyful anthems, hymns resonate with joy. You know this; it’s all familiar. Some of you have actually experienced it again right here in these past days. Most of you have had at least some exposure to it through the worship of the season of Lent. But, I want you to think about it for a moment. Darkness to Light Despair to Hope Death to Life. That is the central paradigm of the Christian faith, is it not? In the appointments of the sanctuary, the mood of the music, the tone of the liturgy, the stark contrast is brought to expression. Now, here is a question for you: What is the relationship of Lent to Easter, of the darkness to the light, of Good Friday to Easter Sunday? For most of my life and ministry, this is how I would have answered the question: The human family, alienated from God through disobedience, was lost in darkness, destined to eternal death. God sent Jesus to live among us, to do what we failed to do. As Paul in Phil. 2 writes, Jesus, though he was in the form of God, did not regard equality with God as something to be exploited ... That was Adam’s problem, who stands for us all - created in the image of God, he asserted himself rather than humble himself as befits the creature before the Creation. Jesus perfectly obeyed, took upon himself the sins of the world, endured God’s just judgment on the cross, and was raised by God as a sign that the penalty for human guilt was paid in full; therefore, once destined for death, now by faith in Jesus Christ we are destined for life. It happened once for all, back there - The darkness was engaged, defeated. This is now an Easter world. Therefore, the bare altar and darkened sanctuary, sign of the judgment of God borne by Jesus, become the brightness of Easter morning with new Easter fire. To say it in other words - Jesus’ death was about atoning for human sin, absorbing human punishment, effecting salvation, life now and forever. That is the classic salvation myth we have inherited from the Christian tradition. © Grand Valley State University �Authentication Richard A. Rhem Page 3   A new age dawned. A new world was born. Death is overcome; heaven is won. Therefore, we remember the darkness of his abandonment on Good Friday, hardly able to wait to get beyond it to the celebration of this happy morning. But, something doesn’t seem to fit with the manner in which we have observed Lent. The focus has been The Human Face of God. We have followed the life of Jesus from his baptism, his call and claim, his identity as the Suffering Servant, the clarity of his vision to portray an alternative world - a world marked by grace, including all and excluding none, a world marked by compassion, justice and non-violence. In a word, Jesus was about the mending of creation, the shaping of a different kind of society, about the transformation of this world, this good earth, this present concrete human experience. If that focus is true to the real Jesus, then one might wonder what all the shouting is about because it doesn’t seem that much has changed in 2000 years. In the course of the Lenten messages, I have had occasion to point out the parallel between Jesus weeping over Jerusalem and contemporary voices weeping over Jerusalem as Israel prepares to celebrate 50 years of statehood. I have pointed to figures within our own historical experience who, following the way of Jesus, have suffered the same fate - Gandhi, Bonhoeffer, Martin Luther King, to mention only three. Let me suggest that we have declared victory too soon. We have grasped eagerly on the resurrection of Jesus as a victory that is ours to celebrate, as though the battle’s o’er, the victory won, when, in reality, the battle is not over and the victory has not been won. Sorry to ruin your Easter, but if I would be a faithful servant of the Word of God and honest with the human condition, I must tell you the old world has not changed. This is not an Easter world; it is rather very much still a Good Friday world. To deny that is to live in denial. The only way to avoid that conclusion is to stick with the old evangelical explanation that Jesus was about securing personal forgiveness and promises of heaven through his death and resurrection. But, I don’t know how one can fail to recognize that Jesus was about something much larger, about the transformation of the world, no less. So, what, then - is there nothing to celebrate? Is there no reason for singing an Easter song? Is there really no Good News? © Grand Valley State University �Authentication Richard A. Rhem Page 4   There is good news. It is really good news, given an honest appraisal of the world as a continuing Good Friday world. The Good News is that our history marked by Good Friday is not the whole story; it is part of something larger, the dimensions of which we cannot conceive and from beyond history, beyond the limits of our Good Friday world, the way of Jesus was confirmed as authentic, reflecting the way through one in the big picture. I came across a tribute to a biblical theologian who died December 30 of last year. John Howard Yoder was a Mennonite, people whose roots lie in the Netherlands in the first part of the 16th century. They were part of the radical Reformation; that is, they went further in their reforms than Luther and Calvin. A distinguishing mark is non-violence. They are pacifist, living in simplicity, similar to the Amish. In Sarasota, Florida, in February, we walked out on the beach in bright sunshine with a great variety of human flesh exposed to the sun’s rays. There sat a half dozen or so folk, full-clad, all in black, on lawn chairs, on the beach. They were Mennonites, appearing so out of place. John Howard Yoder was an excellent scholar. He served for a time at Notre Dame. His most popular work was entitled The Politics of Jesus - a politics very much as we have observed in our Lenten focus. In the piece, in memory of John Howard Yoder, was this paragraph appearing near the end of that work: The key to the obedience of God’s people is not their effectiveness but their patience. The triumph of the right is assured not by the might that comes to the aid of the right, which is of course the justification of the use of violence and the other kinds of power in every human conflict; the triumph of the right, although it is assured, is sure because of the power of the resurrection and not because of any calculation of causes and effects, nor because of the inherently greater strength of the good guys. The relationship between the obedience of God’s people and the triumph of God’s cause is not a relationship of cause and effect but one of cross and resurrection. Let me see if I can express Yoder’s point and thus express what I am claiming is the really good news of Easter. Yoder is saying that the triumph of right is assured. But that triumph will not be the result of the obedience of God’s people as cause and effect. The key to obedience is not effectiveness, it is patience, or persistence - the willingness of following a way that never has and never will win the world. It is a patient persistence in the embodying of the life of the Kingdom of God in the midst of this world, which always manages to crucify such embodiment. The end © Grand Valley State University �Authentication Richard A. Rhem Page 5   of obedience is the cross. Resurrection is God’s action beyond the cross, beyond history. But the victory is assured. How can I believe that? Because - a quote from Yoder, "The people who bear the crosses are working with the grain of the universe." I find that a fascinating statement. I have always claimed that the way of Jesus cut against the grain of our natural inclination. And it does. The call of the way of Jesus brings us into conflict with the way of the world, with the way of our natural I inclination. But, here’s the point: The way of Jesus goes with the grain of the universe. From beyond history comes the power of resurrection. Authentication is God’s act after the Good Friday world has worked its worst. We want to pull Easter into history. We want victory now. We want to win now. But, we won’t to the extent we follow the way of Jesus. It is not ours to win; it is ours patiently to live out the way of Jesus. That will mean going against the grain of every natural drive and compulsion, but it will be going with the grain of the universe - and it will count; it will count with God. And the end will be transformation. To the extent that we would do that seriously, we would stick out as sharply as Mennonites on lawn chairs, completely covered in black, sunning ourselves amidst the company of nearly nude sun worshipers. Let me put this question to you: If Jesus’ death and resurrection were not the effecting of your personal salvation as has been so commonly claimed in the church, would you still follow Jesus? What if we simply bracket the question of our personal forgiveness and assurance of salvation - not denying that, but simply putting that to one side for a moment, would you still follow Jesus because you really believed his way is the only way the creation can be mended and the world transformed? Again - apart from questions of salvation, heaven when you die, etc., apart from that - do you believe Jesus’ way of being and doing is God’s way? If it got you a noose, a bullet and surely a cross, are you so gripped by Jesus that you would follow his way? I could on this day simply let all the stops be pulled out, simply cut loose, claim the victory. I suspect there is even some place for that. But, is that really honest? Does that really prepare you to go back into a Good Friday world? Is it not more honest for me to tell you that following Jesus’s way will meet the same opposition today and have the same consequences today as then? © Grand Valley State University �Authentication Richard A. Rhem Page 6   So then, if you are really inwardly compelled to walk that way in fear and trembling, partially, falteringly, you will not be disappointed by lack of success or startled by opposition. Why would one do it? Why did Jesus? or Bonhoeffer? Because it is right, it is true - and to obey what one is convinced is right and true is to be free, is to live, is to experience resurrection now, and the eternal brightness of God finally. It is to be working with the grain of the universe. Resurrection is a present freedom of spirit and hope for the dawning of Light Eternal. It is living from inside out, true to one’s vision, finding hope in the resurrection of Jesus as sign from God of ultimate authentication. When one reaches that state of integrity of vision and life, one has moved beyond the possibility of disappointment or defeat. That is life eternal. Jesus is Lord to the glory of God. That was, they say, the earliest Christian creed. Jesus is Lord. That was the confession that flowed out of Good Friday darkness and the dawning consciousness of Easter light. Jesus is Lord! Kurios Jesus! The whole world shouted back, No way! Caesar is Lord! Kurios Caesar! Jesus is dead! But, a few followers knew better "The Lord is risen!," they cried. Jesus is Lord! Jesus’ way authenticated in a Good Friday world by those whose lives reflect that way, living with the grain of the universe, trusting God that history’s final darkness is not final; that the darkness will not forever suppress the light, but finally yield to the brightness of Light Eternal. The Lord is risen. Jesus is Lord! That is the good news in a Good Friday world. History reels on its violent, drunken drive for power and glory toward death. But, history is not the last word. The crucified lives. Jesus is Lord. Therefore, in this Good Friday world strewn with crosses of the gentle ones, there is reason to hope and to keep on loving, gracing, caring - forgiving, for from beyond history’s limits dawns the Easter world. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/0bd07834e260887764076ebca9e843cf.mp3 b4b6e0baea28ecb433a7688c419f3f6e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Easter Series The Human Face of God Scripture Text Luke 24:5, Philippians 2:11 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-0-19980412 Date A point or period of time associated with an event in the lifecycle of the resource 1998-04-12 Title A name given to the resource Authentication 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 April 12, 1998 entitled "Authentication", as part of the series "The Human Face of God", on the occasion of Easter, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 24:5, Philippians 2:11. Easter Grain of the Universe Non-violence Transformation Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/e33da20f5ba6ab9ee95ccaaae15cc5ad.pdf 0204376c4afe5cefdc3ff1e3aa02c94e PDF Text Text It’s So Simple, Once You See It Ephesians 3; Matthew 2 Richard A. Rhem Christ Community Church Spring Lake, Michigan Season of Epiphany, January 11, 1998 Transcription of the spoken sermon, published in a collection of sermons, Re-Imagining The Faith by Richard A. Rhem (2004) The season is Epiphany, the season of manifestation, Jesus manifest to the nations. The symbol is the star which led the Magi to the Christ child, where they worshiped and offered gifts. The heart of the season’s truth is that the God of Israel is God alone, Creator of the cosmos whose embrace is as wide as the whole world; that what was embodied in Jesus, and came to expression in his life, was the moment when the particular revelation of God to Israel broke out to enlighten all humankind. That such should occur was clearly a theme in Israel’s prophetic tradition. Indeed, the calling of Abraham and Sarah was a particular call with a universal purpose–that all nations would be blessed within the Covenant of Grace intended for all peoples. The movement to the universal that occurred in Jesus was Paul’s great insight–given to him, he claimed, by revelation from the resurrected Christ. I cannot take you to the story of his “conversion” as he tells it in the first chapter of Galatians or as Luke records it three times in the Book of Acts, but clearly the consequences of his heavenly vision were his tireless efforts to bring the good news that happened in Jesus to the ancient world. Let me explain here that the reason the word conversion is in quotation marks is to indicate that the popular view and easy assumption that Paul “converted” from Judaism to Christianity is unfounded. Like Jesus, Paul was born a Jew and died a Jew. The God of Israel is the only God Paul ever knew or worshiped. What happened to Paul was not conversion from one world religion to another. Actually, Christianity as we know it did not exist in Paul’s time, although a strong case can be made for the claim that Paul was the founder of Christianity. But, out of his profound encounter with the risen Christ in the vision on the Damascus road, Paul was unintentionally drawing out the implications of Israel’s faith. Paul’s moment of revelation was not a rejection of Judaism. Rather, he was coming to terms with its most far-reaching implications: Yahweh was not a tribal deity. Yahweh was God alone, Creator of the Cosmos, the One who enlivened all things living. Out of his revelatory experience, Paul–without consulting the © Grand Valley State University   �So Simple Once You See It Richard A. Rhem Page 2   disciples in Jerusalem–went alone to Arabia for three years, trying to make sense of his faith tradition and his encounter with the Risen One. In a fascinating study, the English writer A. N. Wilson sets the context for Paul’s visionary experience. Wilson says that Paul was part of the Temple police on his way to Damascus to arrest the followers of Jesus. Was Paul already part of the Temple police when Jesus was arrested? Was he even involved? Certainly Paul knew the horror of crucifixion, and certainly he was party to the violence of religious persecution. And, while on another mission of such violence, he sees a light–a blinding light. He hears a voice which raises the haunting question, “Why are you persecuting me?” Wilson paints a picture of the world of Judaism in Paul’s day, telling us that the Temple was magnificent, one of Herod’s great building projects. People from the ancient world came to view its splendor. Yet, Herod was an Arab, purportedly a convert to Judaism, but not a native Israelite, and the financing came from Roman imperial funds. Wilson writes: There it was–a splendid Temple set on the Holy Mountain with spacious courts and colonnaded areas. Yet, the inner sanctum, the Holy of Holies, could not be entered by any non-Jew. Here was the conflict, the contradiction: Israel was to be a beacon, a light to the nations, yet marked off its inner sanctuary as exclusive territory. And the followers of the Way were, like Paul, Jews. Now the conflict was not only between the insider Jew and the outsider Gentile, but within the Jewish community itself–exclusion, persecution, violence. And he, Saul, is a part of it, on his way to perpetrate more violence when he sees a blinding light and hears a voice: “Saul, Saul, why are you persecuting me?” Wilson uses creative imagination in setting the context for Paul’s vision, but not without good biblical data. The consequence of that encounter was not that Paul became a Christian. It was, however, a transforming moment when he became convinced that Jesus was the Christ–that is, the Messiah–and that, in Jesus, God was making evident what was always true: that God embraced Jew and Gentile and the purpose of God’s revelation to the Jews was to bring the light of God’s love and grace to all. That was Paul’s realization consequent upon the revelation. That is expressed nowhere so succinctly as in the Letter to the Ephesians. What does Paul understand his mission to be? “To make everyone see what is the plan of the secret hidden for ages in God who created all things.” © Grand Valley State University �So Simple Once You See It Richard A. Rhem Page 3   To make everyone see. The word in the Greek is photizo. From it comes our word photo; a photo is the exposure of a film to light. Paul’s mission is to proclaim “the light–becoming of the secret.” And the secret? Verse 6: “that is, the Gentiles (the nations, in Greek the ethnai, from which we get ethnic) have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel.” The word mysterion can be translated as mystery or secret. Paul says it was a secret hidden in God throughout the ages, but now made manifest. Now, Paul claims, the secret is out. The secret revealed is that the outsider has been included together with the insider in God’s love and Messiah’s realm. For Paul, this was not simply a piece of intellectual information, it was a life-transforming truth and a transforming religious insight. Now Paul sees something bigger than peace among rival Jewish factors. Suddenly, or gradually perhaps, the lights come on for Paul. Not only is the intramural conflict within Judaism wrong, so is the Jewish exclusion of the Gentile wrong, at least now that light has dawned in Jesus. Now God has revealed in Jesus what was always in God’s heart - love for all humankind. Jesus brought peace. Jesus broke down the wall that separates. Jesus did away with the hostility. Now Jew and Gentile were made one new humanity. Now the community of Jew and Gentile would result in worship offered to God by Jew and Gentile alike, bringing peace to the world. Understand: here Paul moves out alone. Now he does battle on two fronts. Against him is the Jewish establishment, which had employed him, and the Jewish followers of Jesus who were not at all ready to open the doors to the Gentiles. Paul’s revelation made him a visionary. There was no rejection of Judaism. Paul remained a Jew, but was rejected by his native faith. And he was contradicted even by those who before him believed Jesus was the Messiah, for he saw something more radical in Jesus than did James or Peter. Paul saw in the revelation of God in Jesus Christ a Divine grace that embraced the whole human family. Following the destruction of the Temple at Jerusalem by the Romans in 70 C.E., only Rabbinic Judaism, the Pharisaic Party, survived and formed the basis for ongoing Jewish faith and life. Gradually the parochial Jewish Jesus movement died out. Because Paul had brought the good news of the God of Israel revealed in Jesus Christ to the Gentiles, there emerged the Christian Church through which we are included. © Grand Valley State University �So Simple Once You See It Richard A. Rhem Page 4   Paul’s mission, he writes, was to make everyone see the “light- becoming” of the secret that there is one God and one human family loved by God and thus, one family called to peace, to community. He was consumed by the passion of his insight. Listen to his prayer: I bow my knees before the Father from whom every family in heaven and on earth takes its name. ... That you may be strengthened in your inner being with power through his Spirit, that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. ... That you may comprehend with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God. And Paul is not through; such ecstasy of imagination brings him to doxology: …to the praise of the God who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine–to God be glory in the church and in Christ Jesus. One cannot read those words, I think, without being caught up in the surprising wonder of the vision that animated the apostle. He has no words sufficient to articulate the fiery passion that would burst his mind and heart. Remember who he is: a Temple policeman, committed to violence in the name of the religious institution, who in a moment of blinding insight and years of subsequent reflection sees the big picture. Paul sees the absurdity of claiming the God of Israel to be God alone, Creator of cosmos, and then acting as though that God was a tribal deity, mean-spirited, petty and narrowly limited in the offer of love and grace. Suddenly for Paul, the light goes on, the truth dawns in him; he sees! And his life from that realization was passionately poured out in the proclaiming of God’s grace in Jesus Christ for the whole human family. On the threshold of the Third Millennium, look at our world: still marked by exclusionary claims of competing religions and religious institutions; still bathed in violence fueled by religion; still crippled by divisions kept alive by petty meanness and narrowness. Look at the church in general, to say nothing of the perilous situation of competing religions. The church is divided and threatened, marked more by insecurity and threat than by confident joy; by shutting out rather than drawing in; by creating fear rather than giving confidence; by judgment rather than grace; by shrill claims rather than calming assurance. Thank God we’ve discovered something together here. We do not have easy answers, but we are discovering the real questions. We have not arrived, but we are a people on the way. We are not morally beyond reproach, but we know the © Grand Valley State University �So Simple Once You See It Richard A. Rhem Page 5   grace of forgiveness. We do not love fully or perfectly, but we have tasted the humanizing quality of loving the other. We have not the full spectrum of the human family represented here, but we are learning the enrichment of embracing the stranger. We have been marked for a quarter century by a theology of grace that is expressive of God’s love in action, inviting, embracing, healing. We have been open to all and have excluded none that sought community here. That theology of grace has worked on us, changing us, making us sensitive to a growing number of those traditionally outside our community. Jewish-Christian dialogue has opened us to the enrichment and beauty of the Jewish community. Sensitivity to the claims of women has opened us to an awareness of how injustice has marked us in the matter of gender. Breakthroughs in the understanding of sexual orientation have enabled us to stand against the exclusion and condemnation of persons of homosexual orientation. And we have only just begun. But begun we have, by God’s grace. Paul’s whole being throbbed with passion that could hardly find expression once he saw it. “The secret is out,” he said. No more are there outsiders and insiders; the whole human family takes its name from the one God who loves all and excludes none. And I pray you will begin to comprehend, to be strengthened in your inner being, rooted and grounded in love. “My whole life,” writes the apostle, “is a mission to make everyone see, to bring to light the secret now made manifest.” Ah, dear people, don’t you see it? God give us Epiphany eyes to see, to see! It’s so simple, once you see it! Reference: A. N. Wilson. Paul: The Mind of the Apostle. W. W. Norton & Co., 1998. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/cc6c4a7e799735eb4072ab8224c9db12.mp3 7610b57b6833c3e9d1c4352bfae9fbc2 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 Epiphany I Scripture Text Ephesians 3, Matthew 2 Location The location of the interview Christ Community Church, Spring Lake, MI References A.N. Wilson. Paul: The Mind of the Apostle, 1998. 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-0-19980111 Date A point or period of time associated with an event in the lifecycle of the resource 1998-01-11 Title A name given to the resource It is So Simple, Once You See It 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 January 11, 1998 entitled "It is So Simple, Once You See It", on the occasion of Epiphany I, at Christ Community Church, Spring Lake, MI. Scripture references: Ephesians 3, Matthew 2. Inclusive Grace Theology of Grace Transformation https://digitalcollections.library.gvsu.edu/files/original/c6ec17856214fb526f69c794dc3bf5c4.pdf 475c255234237542a6c033556bf696fc PDF Text Text An Ancient Dreamer From the Advent series: Songs of Liberation Text: Isaiah 11:9; John 1:14 Richard A. Rhem Christ Community Church Spring Lake, Michigan Advent I, December 7, 1997 Transcription of the spoken sermon It is Advent again and so we march out those same familiar passages of scripture. They are wonderful passages; we celebrate the Christian Year thus annually. We come around the cycle and the themes surface once again, and there is a familiarity about those prophetic scriptures and gospel lessons. In this Advent season, we’re going to be looking at the Songs of Liberation. Subsequently, we will be taking another look at Mary’s marvelous "Magnificat," Zachariah’s song of delight at the birth of John the Baptist, but today, "The Ancient Dreamer," the prophet Isaiah, who is representative of that prophetic vision that dreamed of a world other than it is, of a different human condition, of a transformed human society, of the kingdom of God, of Shalom on earth, of a totally transformed human situation. We hear the prophetic words, "From the stump of Jesse," seemingly just a dead stump, comes a sprout, and that sprout blossoms forth and becomes the king anointed with Spirit or a Christ, a Messiah, one who judges, not according to appearance or what people are saying, but according to truth, who advocates for justice, who has a concern for the poor. And not only is the whole social situation transformed, but nature itself is transformed. The wolf and the lamb lie down together and all of the nature red in tooth and claw is domesticated and docile in a beautiful, harmonious totality - the Shalom of God. The Ancient Dreamer paints the picture and, representative as he was of that poor and oppressed people, it was the longing and the yearning for things to be different than they were. We’re going to look at the Songs of Liberation once again this Advent season, but this morning I’m going to dump in your laps a problem. I want you to think about it with me in this Advent season. I’ll indicate, perhaps, the direction in which I’m thinking, but what I really hope to accomplish this morning is the rather modest task of confronting you, making you aware, bringing to your consciousness a very serious problem, and it is this - the Songs of Liberation that fill the prophetic scriptures of the Hebrew tradition and the ballads of liberation that fill the Gospel, telling the story of the arrival of Jesus, those songs of liberation are the songs of an underdog people. That must be obvious. People in dire straits, people under oppression, people under systems of domination, people in poverty, disease, hopelessness are still human. There’s © Grand Valley State University   �An Ancient Dreamer Richard A. Rhem Page 2   something in the human heart that cries out against that. There’s that cry of the Old Testament, "How long, O Lord, how long?" And so, it’s quite to be expected, and we would find emanating from Israel, a minor people, marginalized, just a pawn in the game of international power brokerage – it is rather obvious that that people in the situation of poverty and destitution into which Jesus was born, it was quite understandable that such a people should be marked by songs of liberation. They were underdogs. Now, here’s the problem for Advent. How do the Songs of Liberation emanating from underdogs get appropriated by top dogs? We love this season. It’s beautiful. We come into the sanctuary and there’s something that touches us deeply - the music, the ritual, and so much about the celebration of the Advent-Christmas season is very dear to us. We read the scriptures. They are the prescribed ones, but fortunately, we don’t really hear them, lest they ruin our celebration. Now, isn’t it true that we sort of take Advent in our stride? We hear these songs of liberation, but we don’t really want them to be realized, do we? Because if the songs of liberation, the ancient dreamer’s dream, Mary’s Magnificat, Zachariah’s paeon of praise - if they were to be realized, our world would be turned upside down. There would be such a radical transformation of the human scene, that everything about our lives would be changed. It’s one thing to sing that way when you’re an underdog, but it would be foolhardy to sing that way when you’re the top dog. Do you hear me? That’s easy enough, isn’t it? How does a top dog connect his or her life to the yearning of the underdog? Well, we’ve got a solution. We’ve pushed the dream out into the future, into the world beyond, and we, in the meantime, read these stories, these ballads, sing these songs, offer our prayers, and trust that nothing radical will happen until the end when God will fix it all. Because I think we’re not really against God fixing it right, just not right away. Eventually, eventually, let’s get everything straightened out, the Golden Age of the future. That way, we can read the passages, say our prayers, but carry on life pretty much business as usual. But you see what’s happening? The biblical story isn’t connecting with the reality of our lives. The biblical story has become a piece of our compartment labeled "Religion." But it is not in touch with the everyday reality of our life and profession and business, public life, society in general. And so we have a "Religious" compartment and it is not in connection with where we really live. So, maybe we have to look at those songs once again and revisit the scripture and see how it is that top dogs should respond to the longing of underdogs. Last September we had a Jewish-Christian Dialogue when Rabbi Hartman came back to town, and the theme of his discussion with Father Richard John Neuhaus was carefully selected - "The Word of God and Interpretive Communities." That means that the Word of God always comes filtered through an interpretive community. That means that there is no bare naked Word of God out there in the © Grand Valley State University �An Ancient Dreamer Richard A. Rhem Page 3   world. The only Word of God out in the world is the Word of God filtered through the human receiver. And then, underneath that title, "Possibilities for SelfCorrection." That biblical tradition, that Word of God as it has come down to us through interpretive communities - what are the possibilities for self-correction? Well, David Hartman gave the experience of the Jewish people which I think is very helpful. He said in the scriptures we have a couple of paradigms or models of the relationship of God to the people. The Exodus, the founding experience of Israel, was an experience where Israel was in bondage; they cried to God; God moved for deliverance, and they passively received the redemption of God: God’s unilateral movement to redeem a people. That was the Exodus model, which was the shaper of the founding of the people Israel. But, a little later, Moses led that people to the foot of Mount Sinai and they got the law of God and the covenant of God, and now we hear a little different tone. Now it’s not just God acting unilaterally, but now God invites them into responsible covenant relationship: "I have borne you on eagles’ wings and brought you to myself. Now, therefore, if you will hear my voice and obey my command...." And that Sinai covenant is summarized in the Book of Deuteronomy where we have Moses’ farewell sermons as he summarizes the experience, and what does he say in a climactic passage in the Book of Deuteronomy? "Look, I have set before you life and death, blessing and curse. Choose life, that you may live." Israel is confronted with a responsibility to respond to God, so there came that whole tradition in Israel of the responsibility of the leadership of the people, the rabbis, to implement the moral law of God, the active implementation of the moral law. When that was not implemented, when that moral law was not followed, the prophets rose up and condemned Israel and said, "You will be judged for this." But, David Hartman said there was another stage. It happened in the centuries right around Jesus, Second Temple Judaism, the Talmudic period. Then the Jews made another move. Not only did they take responsibility for the implementation of the law as it was written, but they became the interpreters of the law. Why did they have to interpret the law? Well, the situation had changed. History moved on. There were new situations, new conditions. They had to obey God, follow God, worship God in a whole new context, and so they developed the method of interpretation that not only said what the law said, but now they interpreted what the law meant. That was a significant move in the life of the Jewish people, whereas, David Hartman said, the rabbis, the biblical scholars became, as it were, the creators of the Word of God, never starting out with something brand new but, always working with that tradition, saying, "Now © Grand Valley State University �An Ancient Dreamer Richard A. Rhem Page 4   in this new situation, this is what the Word means, thereby becoming an interpretive community. But, the Jewish people still considered themselves to be in exile and the predominant, at least orthodox, opinion among the Jewish people was that they were scattered in exile waiting for the Messiah to come. We say that Jesus was the Messiah. But they say that Jesus was not the Messiah. Jesus could not be the Messiah, because, when Messiah comes, the world will be made right. And the world is still filled with war and violence and all the rest of it. Obviously, then, the Messiah has not come. Well, we said the Messiah came, but he came in a little different way than we expected and he’s going to come again and fix it up. Now, we have the Jewish people and the Christian church both looking for the Messiah to come - we looking for a return, they looking for the first time, because the predominant Jewish mood was, if history is going to be changed, God is going to have to change it through God’s anointed one, the sprout out of the stump of Jesse. In the 19th century there were some secular Jews, not observant anymore, who said, "You know, we’ve really had enough of prayer and fasting. We’ve really had enough of waiting on God. Let’s do something," and the Zionist movement was born. The Zionist movement was an innovative movement within Judaism in which the secular Jews for the first time took responsibility for history. They began to say it is not enough to pray and to say, "How long, O Lord, how long?" Let us roll up our sleeves and let us make it happen. The Zionist movement of the 19th century issued in the establishment of the Jewish homeland in the 20th century and there is Israel today, a reality. Now, my question to you this Advent season is whether or not that secular Zionist movement within Judaism did not perhaps get it right, and that maybe the Christian church ought to take a lesson and begin to implement the kingdom of God here and now? Maybe we ought to be done with that "golden age" out in the future which God will make happen. Maybe we ought to begin to say, "Where in the world is the Spirit of God moving now, and how can we get in the flow of that Spirit to realize more and more the kingdom of God, here and now, right here and now, in this world, in this place?" Maybe in Advent we ought to catch ourselves up short and not say, "How long, O Lord, how long?" And, "O Lord, when will be the day of his appearing?" But maybe we ought to hear, for example, Micah in the text of a couple weeks ago, "The Lord has showed you what is required of you and what does the Lord require of you, but to do justly, to love mercy, and to walk humbly with your God." Maybe we ought to take seriously what we profess when we say the Word became flesh. Maybe we ought to get serious about the fact that God has embodied in human flesh the eternal intention of God - "In the beginning was the word and © Grand Valley State University �An Ancient Dreamer Richard A. Rhem Page 5   the word was with God and the word became flesh and dwelt among us," and in the flesh of Jesus we have the embodiment of the intention of God. Maybe God is saying, when we say, "How long, O Lord," maybe God is saying, "That’s my line! Why are you crying to me? Haven’t I made it clear? Is it a problem that you don’t understand? Is it a problem that the way is not there? What do you want further from me? Why aren’t you doing something about it?" My problem with celebrating Advent unreflectively, according to custom, delightful though it is, is that we endanger ourselves in becoming very hypocritical, because, you see, it seems to me that Advent prayers in the sanctuary or the chapel ought to be not, "O God, bring in the day of your kingdom," but rather, "O God, give me wisdom, discernment and courage to affect your kingdom here and now." Perhaps our prayer and our worship ought to be a time of waiting on the Lord to give us that inward strength and courage and boldness to begin to act according to the way that clearly God has called us to act. And what would happen if songs of liberation began to be sung, not only by the underdogs, but by the top dogs? And is it possible that in our Western tradition we have already all kinds of things going for us that ought not to be seen as some secular developments, but perhaps as the beginning germination of the kingdom of God within the course of history? We could name a lot of things. How about the feminist movement, where a woman says, "Could you treat me as a human being, fully human? Could I be treated equally?" What about our growing understanding, as we have here, that sexual orientation is not a choice, but is a part of the vast diversity of God’s creation? What would happen if you took into your arms one who had felt the sting of rejection and felt her salty tears as she knew for the first time she was included? Wouldn’t it be the beginning of the kingdom of God? What about the dignity of the human person that we’ve come to appreciate in the West? What about the democratic process, what about the opportunity to worship God according to our conscience? Those values are not just human values arrived at through secular speculation, but I believe they are the consequence of the impetus of the Spirit of God in the course of history. What if we got serious about taking those things seriously and making them applicable in ever-widening circles? What if we got concerned as top dogs to begin to implement the yearning of the underdogs of the world? Wouldn’t that be something? We don’t have to throw our world away. We don’t have to throw our freedoms away. We don’t have to throw the economic miracle away; we don’t have to throw our medical miracles away; we don’t have to undo what we have done. What we have to do is to see that all that has been done has been done by grace and ought to be implemented more and more for more and more, and then, I believe the kingdom would be coming and then we would be less concerned about some golden age and less imperiling our soul with hypocrisy by praying, "Lord, when is © Grand Valley State University �An Ancient Dreamer Richard A. Rhem Page 6   the day of Your appearing?" and we would start making something happen here and now, and maybe for the first time be honest at Advent. There have been secular writers who have described political reality in marvelous terms that are somewhat comparable to the ancient dreamer, and people write them off. They call them Utopian. And when anyone comes up with a different idea of another world and the way it could be, they could easily be written off as Utopian. "Aaah, it’s Utopia! Why don’t you get in the real world? Get real!" You know what Utopia means from the Greek? Literally, no place. Utopia is no place, and the Messianic Age is no age. The Messianic Age and the ideal of Utopia is that critique of every moment of history and by God’s grace and by God’s Spirit, we are the people who have the resources and the power and the vision to make it happen. When will we begin to take responsibility for our world? There have been some interesting things written about the sextuplets as God’s miracle. That’s not God’s miracle, that’s a medical miracle and it has questionable qualities about it; it’s a question of medical ethics, it’s something that human beings ought to think about, wrestle with. God isn’t going to answer that problem. We need to stay out of the chapel and off our knees asking God to do what God asks us to do when He says, "Why don’t you do what you ought to be doing, have enough knowledge to be doing, enough wisdom to be doing, if you would do it humbly, walking with your God, conscious that life is gift and you are charged with responsibility, but have access to the Spirit so that you could change your world?" That is what I’d like you to think about this week. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/4b4824d8aef5ba3fc0d0d31e19d90b0f.mp3 0337713fce117840ceb0a68d511a22ce 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 Songs of Liberation Scripture Text Isaiah 1:9, John 1:1-14 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-0-19971207 Date A point or period of time associated with an event in the lifecycle of the resource 1997-12-07 Title A name given to the resource An Ancient Dreamer 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 7, 1997 entitled "An Ancient Dreamer", as part of the series "Songs of Liberation", on the occasion of Advent II, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 1:9, John 1:1-14. Prophetic Voice Shalom Transformation Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/312834ffa6f260cb9ec4ec06581145e9.pdf bcf170f5ed80ce39571fa7eb8e404350 PDF Text Text Founding Vision: Floundering Independence Day Weekend Text: Isaiah 58:12; Romans 12:2 Richard A. Rhem Christ Community Church Spring Lake, Michigan July 2, 1995 Transcription of the spoken sermon Let me simply try to give a word that will wind together the various pieces of this morning as we've thought about our nation, about our present situation, the challenge before us. It seems to me that that song elicits from us that which is deepest in us. It is the poets that draw out that which is noble, and I really believe there is a great reservoir of good people and of good heart in the American people, frankly in the people of the world. And I believe that it is poetry in song that moves us in our depths and allows that which is best about us to come to expression. It is finally the vision that will beckon us to realize that high goal of the rule of God, moving toward the Shalom of which the prophets spoke. Our world is in crisis, and our nation is in crisis. It is not an overstatement to speak in our day of culture wars. But it is good for us to know that that's really nothing new. There has always been in this land protest, taking to the streets, the political process, the lobbying for advantage, the clamor for rights and for human dignity. And in our particular situation today, maybe the nub of it in this nation, in a time of transition and a lot of social unrest and turmoil, centers around whether or not we can realize that founding vision which is floundering. Whether or not we can realize that grand dream of our founding documents and the passion that filled the lives of those who came to this land to create an experiment in freedom. The question of whether or not there is an American culture, an American dream that is rooted in reality, that is reflective of truth. One of the great tension points in our society today can be understood under that catch word "multiculturalism." There are voices from the margins, the minorities, the outsiders who are saying, "Hey, you tell your history and you have an identity which is caught up in the myth of the melting pot. But some of us never got included. Some of us have been left out. You tell the American story, but it's not reflective of the part that we've played. And you tell the American story and you gloss over some of the dark shadows that lie across it." And so we have voices, and they clamor to be heard. And then some of us who have been so steeped in the tradition and so blessed by it grow defensive, and we grow hostile and, before © Grand Valley State University   �Founding Vision: Floundering Richard A. Rhem Page 2   we know it, there is a great gulf separating us. The right and the left. Us and them. And the nation is torn with tension and strife. But it seems to me that, on this anniversary of our nation's founding, it's important to us to hear that word from the Lord and to see whether or not that founding vision is not rooted deeply in the biblical tradition. I think it is. Giving all due to the claims of those who have been excluded and have been left out and have been hurt, nonetheless, there is a magnificent vision there, a vision of human dignity, of human freedom, in responsible community. I think that Jon is quite right - the government will not do it for us. And it is for the people of God to lead the way. There was that day when God's people said, "Look, we're doing all of our religious thing. We fast and you don't hear." And then the word of the Lord came saying, "Take care of the poor. Feed the hungry, clothe the naked, take the homeless into your homes. Then you'll call and I will hear. Then you will seek me and I will be found by you. Then the dawn will break upon you. Then you will raise again the foundations of the generations. Then, then there will be streets in which you can dwell in safety." It's almost as though the prophet could have written yesterday rather than way back in ancient Judah. But the point of the vision was that God is known and experienced in the doing of justice and in the loving of mercy. And in that founding vision, although it was not broad enough, although it was not inclusive enough, it was nonetheless rooted in that prophetic vision that comes to us as a gift from Israel's faith, that understanding of God as the Creator. Our founding documents root human dignity and human freedom in the Creator God, and we cannot in 1995 be Americans first any more than we can be Christians only. Our world is the size of a grapefruit. We live in a global community with intimate connection with a multiple diversity of this globe. It is time for the bells to sound, the bells to sound that celebrate the diversity of life, that can still find its unity and its coherence in its grounding in the Creator god who calls us to justice laced with compassion. When I think of the task I read in the vision, something within me melts. I know it's true. And I observe the world and I could weep. Ready to throw up my hands and say, "Why preach? Why strive? Why continue to care? It goes against the grain of human nature. It's so contrary to every other aspect of our lives. Why continue to raise one's voice and hold up the vision and call people to dream the dream?" But then I remember that human transformation is possible. This is what Paul was writing about. "Be not conformed to this world." Do not give in to its aggressiveness and to its consumerism, to its competitiveness and to its destructiveness. Do not give in to its rugged individualism and its selfishness. Do not give in. Continue to dream. Continue to have rumors of Shalom floating across the atmosphere through the transformation of your mind. That's what it really takes, folks. It really takes a transformation; it takes an altered consciousness. It calls us to a whole new way of being. Be not conformed © Grand Valley State University �Founding Vision: Floundering Richard A. Rhem Page 3   to this world, but be ye transformed by the renewing of your mind to find the will of God, what is good and is true and acceptable. And down deep there's something in me that so yearns for that. And I believe it does for you, as well. If we could just turn the decibels down, that shouting across the great divide. If the Church, if the people of God could be at the forefront of reconciliation rather than the catalyst for division, if we could just listen to our hearts, if we could just follow the song, if we could just make real the songs we love to sing. Of America the Beautiful, thine alabaster cities gleam, undimmed by human tears. Dear God, is it not worth a commitment of life anew on this Independence Day Weekend? God grant it. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/cfe6d754b8c5005eec11dc17a364a063.mp3 8c295f0573846872560174d493fb9adf 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 Independence Day Weekend, Pentecost IV Scripture Text Isaiah 58:12, Romans 12:2 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-0-19950702 Date A point or period of time associated with an event in the lifecycle of the resource 1995-07-02 Title A name given to the resource Founding Vision: Floundering 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 July 2, 1995 entitled "Founding Vision: Floundering", on the occasion of Independence Day Weekend, Pentecost IV, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 58:12, Romans 12:2. Global Community Inclusive Shalom Transformation https://digitalcollections.library.gvsu.edu/files/original/9fdb9833f36189fe96eb39dc8ec59522.pdf 94d3025b83b946b010d82d3b02d5ee05 PDF Text Text Introduction to Progoff Richard A. Rhem Christ Community Church Spring Lake, Michigan January 30, 1989 Transcription of the spoken lecture I am giving you the first of three introductory looks at the proposed fall seminar with Ira Progoff. I wanted to begin now because I want to give you a bit of my rather slight understanding of Progoff and also to let you know why I was interested in Progoff in the beginning and why I believe that to bring the Journal Workshop to this community is the kind of thing that I would like Christ Community Church to do as a service to the broader community. I am going to try to stick somewhat to my area and not get into an area which is not at all my own, namely, the whole field of psychology and specifically depth psychology, because I know very little about it. But I see in the work of Progoff, in the knowledge I’ve had of it and of the persons with whom I’ve spoken, the kind of resource that would be valuable for persons, for many kinds of persons, a broad spectrum of persons, and therefore I have been rather excited about the possibility of getting him here. Getting him here is no small feat, and I guess he does only 4 or 5 Journal Workshops a year across the country. But, wonder of wonders, the man himself has agreed to come here this fall. I think to have the presence of someone like Ira Progoff in itself is significant and very meaningful. I have divided up what I want to say to you tonight into a few sections. The first thing I want to say is just a word about who I am, because some of you are from Christ Community, and some of you are from parts beyond. I want to say that I understand myself and I understand Christ Community as a kind of purveyor of this experience. Probably after tonight these kinds of things won't need to be said, but I want to say them at the outset. I want you to know that I am, first of all, a Christian person. My faith is in Jesus Christ, and I have found God through Christ and the grace of God experienced in Jesus Christ. I'm just a simple believer. Beyond that, my vocation, my profession, is that of a theologian and a pastor. I didn't know whether to put pastor first or theologian first, but I learned a little about my self-understanding because I put theologian first. And that means that I am a Christian who, in his vocational and professional life, is constantly trying to understand Christian faith and tradition and Christian existence in the larger context of the human experience. I'm always trying to do that. I am a pastor; I © Grand Valley State University   �Introduction to Progoff Richard A. Rhem Page 2   have pastoral responsibilities for this community of faith, but I think this community of faith, as we have postured ourselves, is concerned about the larger community, the total community beyond our bounds. And so, that's who I am. You have to know that I am a bridge person, or a boundary person. I always live "on the edge." I live on the edge of the Church. I almost can't stand to live in the Church. It's restricting; I get disappointed with it; I get frustrated with it. What little hair I have left I could tear out at the behavior of the Church, which, I think, in its institutional form has become rather rigid, has become very defensive, and has lost the sense of movement with which, of course, it began in the aftermath of Jesus Christ. It has become an institution with a lot of vested interest and a lot of structure and harness and all that kind of “stuff” to preserve. I think most of its posture is characterized by defensiveness and conserving and preserving, rather than stretching and probing and pushing. So I always live with uneasy relationship with the Church. I am a boundary person or a bridge person, and, as I understand myself, I feel it my calling to try to understand the whole spectrum of human knowledge in the light of the Gospel, and the larger Christian tradition, but then to attempt to translate that Gospel in the light of that context. So, it's always a two-way back and forth with me. I believe that in the scriptures I have a history of Israel and the event of Jesus Christ which is a given for me. But then the other pole is the present horizon, the world in which we live. It seems to me that the task of the theologian is to constantly be living between those two poles: trying to understand that which is given in the revelation in Israel and in Jesus; and to understand as much as possible the larger cultural context with its various human disciplines; and then seeking from that understanding of the larger culture to have questions addressed to the Gospel, which I believe bring new insights out of the Gospel; but also bringing the Gospel to bear on our culture so that culture is not absolute but is always under judgment of the Gospel. So, one must live in that kind of tension. I think the systematic theologian has the largest task of any thinker, frankly. We live in a world of great specialization. More and more people know more and more about less and less. And we know that the academic world is characterized by a lack of communication, a breakdown of communication and deep specialization where there is no longer the ability to communicate across disciplines. But the theologian is the one who claims to speak of God and, if God is the source and the ground of truth, then to speak of God is to speak of that whole spectrum, and therefore to be responsible to provide that umbrella that can bring some kind of unity and coherence to the respective human disciplines. Now, that's how I understand what I'm about and I love it and am fascinated by it, and I think that it is important to me as a rooted and committed Christian to be in that kind of dialogue and conversation with the broader spectrum of human learning. And then, let me say a word about this particular community of faith. One of the models by which we have shaped ourselves over the past couple of © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page 3   decades – one which I enunciated back in 1971, which had come to me in my own studies and kind of existential quest – was that this community should always seek to combine intellectual integrity with evangelical passion. The uniting of head and heart. Intellectual integrity, searching honestly for truth, wherever that may lead, in the confidence that the source of truth is in God and that God's revelation in Jesus Christ is an expression of that ultimate truth, and that therefore any genuine quest for truth cannot be something that will lead away from but, rather, to God, to the extent that it is an authentic quest. But also with evangelical passion, for we are not finally on a head trip, but we are engaged in seeking to bring good news to persons. And we are about human transformation here. We are about the transformation of the human person, which is more than communicating a system of doctrines or structure of belief. That is a means; that's all part of the mix. But, what we really are concerned to do is to see a human person transformed, moving toward wholeness. The best model that I can give you for that which we have had some experience with here, is the AA model, where various steps are set forth which are simply a borrowing of the Gospel without the names attached, but which lead to the transformation of persons. And I believe that what we see in the movement of AA is really what should be happening and happens all too little in the Christian Church. Through that genuine encounter, that community of support, that total acceptance and openness, which allows genuine confession and self-exposure in a healing environment, there does occur the transformation and the healing of the person. And the healing of the person is to say about the individual what we hope for the larger picture, and that is the humanization of society. Now, that may sound very humanistic. But, I happen to think that God is about a very humanistic thing. I think that God is about gracing persons in order to release their full potential and to recreate them into the image of Jesus Christ who, I believe, is the human person par excellence, and that the Kingdom of God is the rule of God or the reign of God and, where the reign of God is recognized, there will be a very human society. So, I could speak about the Kingdom of God, but just to keep it kind of down to earth, let me say once again, the transformation of the person and the humanization of society - that, I think, is what we must be about. And of course, our resources are dynamic; our power, our vision comes out of our understanding of the God revealed in Jesus Christ, and we do believe, as Scott Peck says in The Road Less Traveled, that this is a graced universe, and that there is a grace operative in the world at large which is a healing and positive movement of God toward this world and toward persons. So, that's kind of in a nutshell the way we operate here. That's what this community of faith, this particular congregation, is all about. To the extent that people have come and the church has prospered, to that extent, anybody that has come in has kind of bought that vision, and I suppose that I'm guilty of shaping it © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page 4   in large measure, but that always happens when you get to stand up front once a week, front and center. So, we are a Christian congregation, and yet we see, I believe, a broader world out there. We are not content to live a kind of parochial life of a Christian congregation, within a Christian tradition, but would seek to understand ourselves and to relate in a positive way to the broader cultural spectrum, and to the world of spirit in whatever form that manifests itself. I happen to believe that we are on the threshold of a new inter-dialogue among the religions, and I think it is inevitable. The earth has shrunk to the size of a grapefruit, and we really are members of a global community. It is no longer such that we have a largely Protestant religion in America, and that you go East to find Buddhism, and you go to the Middle East to find Islam or whatever. It's all over. The crosscurrents of religious expression are everywhere, whether you go to Ann Arbor or Chicago or New York, Los Angeles, you can find it all. Not only can you find it all, but also you can find all kinds of offbeat brands more and more. The religious resurgence in our day is one of the remarkable phenomena of this last quarter of the 20th century. It seems to be incumbent upon us to be in dialogue with that larger religious scene. I brought along this little study of Martin Buber, the great Jewish thinker. Martin Buber is very deeply knowledgeable of Christian faith, thinks very highly of Jesus, does not understand Jesus as I understand him, but nonetheless really sees a kind of movement of Messianism as he, as a Jew, understands it coming to expression in Jesus. But he says, speaking to Christians, It behooves both you and us to hold inviably fast to our own true faith, that is, to our own deepest relationship to truth. It behooves both of us to show a religious respect for the true faith of the other. That is not what is called tolerance. Our task is not to tolerate each other's waywardness, but to acknowledge the real relationship in which both stand to the truth. Whenever we both, Christian and Jew, care more for God Himself than for images of God, we are united in the feeling that our Father's house is differently constructed than our human models take it to be. Now that is a much broader understanding than has been true of Orthodox Christianity, which would see other religions as expressions of error. It is the understanding of my mentor, Hendrikus Berkhof, who says that, since the split of the Jewish and the Christian religions, God has had two peoples, and Berkhof bases that on his own biblical understanding of the irrevocable covenant that God has entered into with the Jewish people. That question is debated among Christian theologians and there is difference of opinion on it. The point is I think we need to be deeply rooted. Let me say, personally (I don't want to take you in on this), I need to be deeply rooted in my tradition. I need to be deeply rooted, deeply committed, and I must bring to the discussion my © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page 5   deepest and best understanding of Christian faith, and not try to just jot that down and remove the sharp contours of that in order to make it fit, but only as I do that as genuinely as I can can I engage in genuine dialogue with someone like a Martin Buber who will be genuinely Jewish. Harvey Cox is a theologian who has written a number of books, one of which is Many Mansions. He's been involved in much of this dialogue among the religions and it's his feeling that what we need in this inter-religious dialogue is not so much seeking to find the lowest common denominator, as bringing into the discussion the sharpest focus of each understanding, so that there can be genuine meeting and encounter. Well, let me say that that kind of dialogue I affirm. I'm not afraid of it. I don't think that our faith is so fragile that we will be tainted. I don't think that. I used to think that I had to protect my people. I used to think that one of my tasks as a pastor was to protect my people from error. Now I find that my people are well able to handle themselves in such areas, and that more often I don't generally really have to protect them. More often, I have to push them. I don't know if it's true in most congregations, but it's true in this congregation that I'm always pushing. I'm always trying to push people into risking and into scary places, because I believe that is faith-building. I don't think that you need to be sheltered. And, as a matter of fact, I wonder how long in the world in which we live anybody can be sheltered anymore. I think it could be less and less possible. All right. That's a little bit about the posture with which we approach this thing. Let me say a word about what I see in the horizon of our world. You maybe didn't ask for all of this, but give me an inch and I'll take an hour. I think we're in a very interesting period in the world's history. I think that the period in which we find ourselves is toward the end of a period of tremendous revolution and transformation in human understanding. And I think that we have moved out of the settled past of maybe eighteen centuries of unquestioned tradition. And we are at the end of a couple of centuries of thrashing about, experimentation, of overthrowing old forms and shaking foundations, but we are not yet at a time in which new contours are clearly set. Just, for example, the social-political context. If you would read Hans Küng's Does God Exist?, you would find him tracing the roots of modern atheism. He would take you back to the Socialist Revolution in Russia, for example. But, behind that, you would go to the philosophical writings of the German philosopher, a Protestant pastor's son, Ludwig Feuerbach, who was the first to speak of religion as a human product, that religion arises out of the human person, and that God is the projection of our needs. We have these needs; we create God; we project God onto the screen of reality; we bow down and worship. The God we worship is the God we need. We created God. Religion is a human business. © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page 6   It was on the heels of Feuerbach that you have Karl Marx in the social-economic realm. You have Sigmund Freud in the psychoanalytical field, and you have finally Nietzsche with his nihilism, where he came to the conviction that nothing is nothing and that there is ultimately nothingness, the abyss. I do think that nihilism is really the logical conclusion of atheism. If God is not, then finally nothing is. And you can turn everything upside down and there's no reason for saying that good is evil or evil is good. You have no norms. It's over. But, if you see that development, you will also see that those people were dealing with very real issues in history and society which were manifesting themselves, and the reaction of the Church was, again, one of fear and defensiveness and refusal to engage in genuine dialogue with the realities of history that were right there. The Marxist theory was constructed on the background of a class society in Europe and the church leadership was very insensitive and not at all in genuine dialogue. If you take the actual political-social revolution, the Russian Revolution particularly, you see that it took on this atheistic form because the Church and the State were joined together; throne and altar were one. To throw over the government, to throw over the political and economic system was also to throw over the Church, because the two were joined where the Church ought never to be joined. Then the whole social revolution that took place took an atheistic bent, not because the economic theory demanded it, but because the social situation meant that those two were wedded and when one went, the other went. And if you come down to our present day and you see how that revolution has kind of spent itself, it has not brought in Utopia. In fact, Gorbachev would tell us that the whole thing is a failure and we can well pray that Gorbachev is successful in what he is about because he has by economic necessity been forced to see that it is either change and transform that old giant, or it's not viable. I think that you put all those things together and it is not just business as usual, but there are some very long-term movements and forces and tides within history which have created a kind of openness and possibility today, which just haven't been here in a long time. I think that this is a rather interesting time and it has peril and it has opportunity. And it's not just some result of an immediate situation, but I think the gathering of long-term things that have been going on for a couple of hundred years. The Enlightenment on the European continent, the Age of Reason which was the continuation of the Renaissance (the Reformation period was kind of an interruption of that flow), but the whole coming to the devotion of the human person, of the human mind, of reason, and of throwing off of authorities of all sorts: Church, Bible, whatever. The authoritarian day is past. We haven't learned that much in the Church yet. But Authoritarianism is over. In the world at large I really believe Authoritarianism is over. So that is the socialpolitical context. Take the scientific world. If you read Steven Hawking, this brilliant English Quantum physicist, in A Brief History of Time and Space, you find that we live © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page 7   on what is the threshold of that discovery of what they call the Theory of Everything, the theory for which Einstein was questing – that little formula that would reveal the ultimate core of reality and develop it. In the Christian Science Monitor of some time ago there was a series, Making the Quantum Leap: A FivePart Series, a fantastic series written in newspaper format, Christian Science newspaper format, so it's still a little hefty. But even I can almost understand some of it and it is amazing. I, in my next incarnation, hope to be either a conductor of a symphony or a physicist. I've always been fascinated by the close tie between physics and theology. Now, I regret to say that generally the breakthroughs in physics have been registered in theology rather than the other way. I'd like to get that reversed some day, but that probably won't ever happen. But Newton was a Christian thinker, a physicist. And he did his best to maintain his Christian faith alongside his understanding of the physical universe. But his system, his understanding of the cosmos actually left no room for God. No, Sir Isaac never gave up on God, and I'm sure that God never gave up on Sir Isaac. But, as a matter of fact, the ordered universe of Newtonian physics had no room for God; it had no room for prayer; it had no room for miracle or any of that. Now, the amazing thing is that Newtonian physics has been blown sky high. And Quantum Physics, the understanding of the structure of reality, whether in its cosmological expanse or in the understanding of the tiniest little molecule and atom, neuron and electron, speaks of eruption, of the eruption of the new, the possibility of randomness. It's an open ball game. Einstein hated it. Einstein hated it! He fought the Quantum Physicist Neils Bohr. Einstein said, "God doesn't play dice with the universe." He didn't want any randomness. But, nonetheless, that's where we are today, and it's impressive when you do see a person on the moon or when a satellite brings a picture from around the world, or your computer chip does everything you ever wanted done. The world of religion, the resurgence of fundamentalism in various forms. I read a statement by Charles Colson the other day. In his new book, Kingdoms in Conflict, he says, "Not since the Crusades have religious passions and prejudices posed such a worldwide threat." That's the world we live in today. I think he's right. Not since the Crusades. If not through a religious zealot or confused idealist whose finger is on the nuclear trigger, then certainly by destroying the tolerance and trust essential for maintaining peace and concord among people. Martin Marty, in a discussion of the aggressiveness and the orneriness of religion in the world in its manifestation, raised the question, "Is it not possible to be both civil and committed?" Is it not possible to be both civil and committed? Now, you see, that is kind of a trick, to be both civil and committed. But too often commitment has resulted in fanaticism and has wrought all kinds of havoc in the history of the world. And too often civility has been the result of lack of any real commitment or passion. To hold those two together is so important. © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page 8   Well, that's the world we live in and it is a wonderful fascinating world in which to be alive. I think that it is a world that has openings for those of us who are concerned about spiritual reality and human transformation like never before. Now, let me get more specific with Progoff. Why? What has all this to do with Ira Progoff? Well, I don't know a great deal about Ira Progoff. But I have heard him on tape, I've read some of his works and I was first put on to him by a couple of very respected friends in ministry some years ago, and I know that he has had wide acceptance in the Catholic church, more so than in the Protestant Church. But a couple of my friends in the Reformed Church have been part of some of his activity and have spoken very highly of him. Ira Progoff is of Jewish origin. He is perhaps best characterized as a JudeoChristian-Buddho spiritual sage. He has milked all of these traditions for insights, which he has put together with his understanding of depth psychology. Now, I really am not going to say very much about depth psychology because, well, I'm going to say everything I know, but that's not very much. I know that Progoff – having been a student of Carl Jung, Jung having been a student of Freud but breaking away from Freud – is one who created in his understanding room again for God, but not a God "out there," which incidentally isn't even in vogue in the best theology today, but a God in the depths of the unconscious where there is a kind of meeting of all kinds of consciousness down in some deep reservoir in the depth of reality. A depth psychologist believes that the consciousness of the person is the tip of the iceberg. And I think that that has been rather well documented in terms of the tremendous structure of the unconscious. And I think images do evolve out of an unconscious depth. But I don't know much about that. Anyway, that is Progoff's orientation. He is a spiritual person. He's a deeply spiritual person. He's a mystical person, in the line of the mystics, I would say. If you want to label him in terms of Protestant or Jewish theology, he's probably closest to Paul Tillich, a Christian theologian now dead, and to Martin Buber, whose famous I and Thou book has made such a great impact in our century. How Progoff speaks of religion – as I utilize Progoff's understanding of religion – it is a functional understanding of religion. He is dealing with the function that religion performs in human life and human society. It is more a question of functionality than it is a question of truth. Progoff would not want to referee between the truth claims of Eastern religions or Judaism or Islam or Christianity. But, he would see in them all a kind of commonality of function, and I believe that it is perfectly legitimate to look at it that way. Now, that's not all I'm concerned about, because finally I think that the truth question will obtrude itself. It certainly will for me. And I am always struggling with the truth question in Christian faith, in religious expression. But, nonetheless, there can be a very positive and helpful understanding of the place of religion in the function it © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page 9   performs in the person and in society as a whole. And when Progoff speaks about religion and the religions, he is speaking functionally. He would see its function as enabling persons to position themselves in relationship to the transpersonal reality in order that they may experience guidance and structuring for their outer life. Religion ought to help me to position myself over against reality that is beyond myself in order that in my everyday life and living I may have guidance, orientation, to be at home with myself and at home with the world. Now, if religion does that for a person, it has done a great, great deal. Progoff would see the various religions as particular forms and structures, all of which are performing that kind of common function: to enable me to live as a human being, with other human beings, to enable me to live as a person over against transpersonal reality. Sometimes when he speaks, I think of the AA program where you have a Higher Power. I have encountered, from time to time, a few Christian people who have been uneasy with that, as though to speak of the Higher Power is to deny either the uniqueness of Jesus Christ or the God we see in Jesus Christ. Now, it doesn't bother me at all. I had an old gentleman in here one day coming off the AA program and, so help me, a man in his 60s who had absolutely no conception of God. I had a yellow pad like this and I had a pen, you know, and I'm generally nervous and I was making signs and I was trying to kind of speak about God and him down here and I put a big cross between as kind of a bridge and I made this silly diagram and we talked together and he said, "Somebody said, well, the Higher Power: just visualize a telephone pole." Well, I made this little thing and we talked some more and when it was all over I was quite moved as he said to me, rather moved himself, "May I take that with me?" And I thought to myself, what hunger. You can call that God or you can put whatever face you want to on it and I don't think Progoff will argue with you. He will say, "Is it helping you to live well?" Now, I do think it is valid for us to take whatever resources we have to help people to live well. So, Progoff is kind of a mystic who believes that there is a huge cosmic process that has been about, which is evolving. He reminds me somewhat of the French Catholic thinker, Teilhard de Chardin, whose works, of course, the Vatican banned, but then the best things that come from Catholics get banned for a while. But, de Chardin is an original thinker who sees kind of the Omega point off there and he sees this whole cosmic process evolving toward that point. And Progoff believes that it is in the likes of us, in our individual spirits, that Spirit comes to expression, and that Reality enters the world – it emerges, as it were, out of the depths – through the individual spirit of a person. His concern is that we enable persons to become, to be the bearers of Spirit and the expression of Spirit, and that, as Spirit is able to flow through our spirit and come to some kind of tangible form, Reality actually enlarges itself and the whole process continues to go on. © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page10   He sees a crisis in the present time because he believes that traditional patterns, beliefs, doctrines and rituals have lost their grip on people, or people have lost their grip on traditional symbols and forms. Symbols and forms, be they doctrinal formulation, sacramental acts, or whatever, can function to put us in touch with the transpersonal as long as we believe in them. When we don’t believe in them, they can't do it for us anymore. Now, when you stand in Western Michigan with all of our churches and with a large Christian community and in a rather conservative part of the world, it may sound a bit apocalyptic to speak about secular culture and about people uprooted, cut off from their roots. But, we have to keep reminding ourselves that this is not all there is, and when he speaks perhaps with more of a world purview and he speaks out of the context of New York City and Los Angeles, he probably feels that and senses that more than we do. Nonetheless, we have to recognize that the world as a whole is not becoming – now speaking as a Christian and an advocate of the Christian Gospel – the world as a whole is not becoming more, but is becoming less Christian. We are becoming a minority. And it is a fact that those traditional patterns and beliefs and rituals have for large portions of the world population lost their power. But, the need still remains for that which will put the individual and the larger society in touch with the transperson, or with God, if you will. And so, the need in our day is to find the way in which that can happen. Now, being a depth psychologist, Progoff believes that we will find that truth by going into the depth dimension, and that God (I'll say God), is perceived, the knowledge of God is accessible, not through rational formulation, but through intuitive perception, that it comes not by rational instruction which has been the hallmark of Reformed tradition, but that it comes through apprehension, through images, and symbols, that it erupts, that it is not mastered rationally and discovered. Now, you know, I have to say, just coming as I have through the season of Epiphany, I have found myself wrestling with that question week after week. When you really get some insight, when you really have a "high" experience, when you really capture something, when there's been a breakthrough for you, how do you express it? Isn't it, "Suddenly it dawned upon me?" Isn’t it often after a churning and wrestling and in a moment of insight, and doesn't it often come to us whole? As I was wrestling with this whole matter of how God reveals God's self, I was so aware of the fact that it is one thing to say that the light's on; it's another thing to say, "I see the light." So that we can talk all we want to in theological and doctrinal terms about the revelation of God in Jesus Christ, about the light shining and all that, but when Progoff speaks about going into the depth dimension, I have to say that there is something to the fact that God's unveiling of God's self will happen within us. It must finally be a subjective apprehension, no matter how much we may clamor for the fact that it is objective and real. You know, we often equate objectivity with the real. Oh yes, it's certainly real. But until I believe it, until it grasps me and I say, "Wow," it has not really come full cycle. © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page11   And so, Progoff’s point for a community such as ours – this is what he would think: In a crisis of a culture that has lost its moorings, whose symbols have largely become empty symbols, he would say, first of all, the church should give social support to the person, enabling that person to work on his or her own inner life. If in our day our young people are being told, "Just say no," Progoff says to the Church, "Just say yes." When there's someone, some funny person in the congregation, a little odd, a little strange, doesn't fit the stereotype, talks about the inner journey, why he says, "Just say yes." Encourage them. Be a place that encourages people to get on with that work on the inner life. He says, secondly, let the Church be the social institution and the culture where work on the inner life can take place. And I like the word he uses here: "Let the church be a sanctuary where that can happen." You know, we really ought to be about that, and we really ought to get on with it. I think about that every Sunday when I see the large assemblage of people, and then I realize how superficial is my little touch. When they leave for the rest of the week, what's happening? Are we as a community creating a sanctuary where people can do more than come in on Sunday morning and at worst complete the Sunday obligation, at best get a little Sunday morning high, and hopefully in it all, worship God? Thirdly, he says, let the Church provide the means and the program whereby this can be encouraged. And I guess that bringing a seminar like this here would be a tangible, concrete means by which to expose and offer to people ways in which to do that. He remarks about the fact that youth, many of the younger generation, have taken over Eastern religions lock, stock and barrel. You know, it's faddish, it's trendy, and those waves happen. It does indicate, however, a real spiritual hunger and a search and a quest. And he also says, "Look, our generation cannot really successfully just go back lock, stock and barrel and pick this thing up. I mean, the new and the different is fascinating, and we understand all that dynamic, but he says it's not for them to go back and get ancient Buddhist meditation techniques, but the challenge to us is to find the ways in which they can be put in touch with God, with the transpersonal reality, in the garments of the 20th century. Find the methodology. Find the modes, the means by which this can happen, which I think is the same kind of thing which I said earlier tonight when I said I felt it was incumbent upon me to translate the Gospel into today's idiom, because that needs constant translation so that it always comes to expression in the conceptuality and the language of the particular context in which it is being proclaimed. Otherwise, it is simply the reiteration of formulas out of the past and that's fundamentalism – just the literal reiteration of formulas out of the past is © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page12   fundamentalism. You don't think about that. You just give obeisance to formulas, slogans, models, and then you're not really in touch. So, in his book The Dynamics of Hope, Progoff deals at quite some length with the experience of Tolstoy who went through a period of tremendous anguish in his life after being very successful. He was on top of the world socially, culturally, a great literary success, and he came to a time of a sense of the meaninglessness of it all. And he tells in some detail Tolstoy's experience and he speaks in The Dynamics of Hope, of the Utopian person, and that is the person who has this kind of prophetic sense, who is willing to anguish and struggle, but always in hope, and out of the anguish and the struggle eventuates the new realm of experience and insight, which is the prelude to another struggle and anguish, which eventuates in a new breakthrough, because he sees our human experience as being an ongoing pilgrimage and process and, for creativity to be released, there is a need for this constant movement between the struggle and anxiety and always, however, with the hope undergirding it and breaking through to a new plateau and a new discovery. Let me just read a couple of paragraphs. "I began to understand,” Tolstoy reports, “that in the answers given by faith was to be found the deepest source of human wisdom. That I had no reasonable right to reject them on the ground of reason, and that these principle answers alone solve the problems of life. I understood them, but that did not make it any easier for me.” The fact, in other words, that his reason was now giving assent to an act of faith of some sort, did not bring such an act of faith any closer. It did not even make it any more possible. All that this new intellectual realization achieved, in fact, was to intensify the internal pressure and to build up an even greater tension around the vacuum of meaning which he felt in himself. How could he find a faith that he would not merely be in favor of believing? But one that he would actually be able to feel as a reality? It would be good if he could accept some structured body of doctrine that had been worked out in generations past by an established church. That would not be a fact for him. He would not feel the reality of such a faith. And so, no matter how much he might try to convince himself rationally that he ought to place his faith there, the persistent question about the validity of life would not be silenced. But, he goes on and he struggles and then he tells about the dream that Tolstoy had and the peace and the resolution that he came to. I'm not going to do more with that, but this is a very fine introduction to Progoff’s understanding of the journey of the individual, and it is his conviction that it is necessary for an individual to feel his life story and to be able to have a sense of continuity through the various stages and that in the creative unfoldment of a life there will be those periods of dark and light. I was thinking about his understanding of the human experience in contrast to, for example, someone within the Reformed Church. I shouldn't even say that © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page13   because it's not Reformed, but there is this friend of mine who I know rather well and who probably most of you would know, as well, Bob Schuller and the Hour of Power. Bob Schuller with his possibility thinking, which was built on Norman Vincent Peale's The Power of Positive Thinking, has done a tremendous amount for many, many people. He has recognized the importance of self-esteem and he has brought a positive and hopeful accent, and many people who didn't believe that they had it in them have found that, after all, they had it in them. My problem with Schuller is that I feel that sometimes he almost becomes shrill and I want to say to him sometimes that success isn't always the consequence of faithfulness or responsibility or effort, and so I always felt that there was something lacking. There was a depth dimension in the Gospel, if you will, that I felt never came to expression with Bob Schuller's formulations. I thought to myself, interestingly, how much closer Progoff is to an understanding of human personality and the experience of darkness and light, of guilt and forgiveness, of bondage and freedom. And then, really, not just a once for all thing, although we believe in a great once for all transformation, but as the ongoing unfoldment of life, this constant swinging between the poles. I can understand that in terms of my understanding – my biblical orientation. Walter Brueggemann in an excellent study of the Psalms speaks about how you can categorize the Psalms as Psalms of Orientation where creation is good, God's in his heaven, all's right with the world, everything's ducky; Psalms of Disorientation, where nothing is right and everything's unraveling; and then there are Psalms of New Orientation. Brueggemann's point is that life is not often lived in only orientation or disorientation. Life is generally lived moving from orientation, disorientation and new orientation, and out of the study of the Psalms you have that same kind of expression. Our life is a dynamic movement, and we do move through periods of openness, joy and light; we do move through valleys and through arid periods and dry periods; and it seems to me that is more true to human experience as I understand it than in some of the pop psychology and what I think is kind of a vulgarized psychology taken over by some of the religious stuff that is on the market. Finally, in his book The Symbolic and the Real, Progoff has, toward the end of the book, that which really spoke to me and what turned me on in the first place to his thinking and his whole approach to things. Let me just read you a couple of paragraphs here. His point, again – I said this earlier and I'm going to say this once again – his point is that to be in touch with reality or to be in touch with God is not the consequence of coming to the end of a well-constructed syllogism. It is the intuition that comes with the apprehension of symbol and image; it is a moment of illumination; it's revelation. So he says: As the symbol unfolds, reality enters the world and becomes present. A new atmosphere is established, and this is much more than a new climate of thought. It is reality increasing its presence among humankind by means of symbolic events that are enacted upon the depth dimension of © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page14   the psyche. In another style of language, this type of event is often described as a breakthrough of spirit, into human experience. It has, indeed, all of the traditional attributes of spirit, for it possesses power and meaning and the healing quality of inward peace. It expresses itself, however, not in the fixed forms of dogma, but in the living fluidity of symbolic acts. (p. 214) And then he speaks about revelation in the Old Testament: One context in which this new perspective is especially important is our attitude toward the Bible. In the biblical tradition there has been the view that when the Old Testament was finished and was certified in its standard version, that was the end of God's appearance to man. After that, man was not to expect a breakthrough of spirit in the world. At least not until the coming of the Messiah. All that was required of people then was that they keep the formulas and the stories so that they would keep alive the remembrance of the great moments of contact with the Divine which had taken place in history and were now restricted to the past. The traditional understanding was that since the voice of God stopped speaking when the Old Testament was closed, it would be best if people stopped listening for the voice of God in the world and concentrated on fulfilling the commandments. When the experiences recorded in the New Testament transpired, this view was reconsidered and was opened anew. Then it was felt that God had indeed made a new entry into the world. Necessarily so, since He had needed to make a new covenant between Himself and man. With the ending of the experiences in the New Testament, however, the same tendency to restrain the human spirit and enclose it in fixed molds recurred. Again, it was believed that the spirit of God would no longer enter the world in a prophetic breakthrough. It would not because it was no longer felt to be necessary. The Truth had been given. After that it would be sufficient if people would imitate Christ and concentrate on entering the dimension of the sacred by repeating the festive formulas accrued by ecclesiastical authorities. (pp. 222-223) And then he says, One of the very greatest and most basic difficulties of Western history is expressed in this fact that we have drawn from our traditions of belief that major openings of the Spirit are not possible any longer because they stopped when the Bible was officially sealed. We need to become capable of reopening the Bible as a living contact side by side with other styles of experience and sources of the spirit in the modern psyche. The two testaments which comprise the Bible are openings. They surely were not intended to be closings in man’s relation to the infinite. (p. 224) © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page15   I think he's right. I think a great problem with the Church is the fact that, in order to manage the revelation given, it was historically necessary to close the canon. It was a historical necessity. But then, to refuse to understand that the Spirit of God continues to speak was to allow the Church to become rigid and to allow a conception of orthodoxy. And I must say to you, this is my confession, one that I close with, that to me the idea of orthodoxy is an arrogant presumption. That's probably why I'm a heretic. Now, I think from my perspective, my understanding of things, there's richness here and that it is a great resource. I will be participating with my own labels, with the God reflected in the face of Jesus. I will understand this in terms of my own theological understanding. But I see the possibility of a very fruitful instrument here which again I think holds great promise for the healing of persons and, through the healing of persons, the humanization of society, which I think is what we're all about. Now, I think I've talked sufficiently long so that you should be sufficiently tired, so you probably wouldn't even want to raise a question. But, if you would, I would be happy to take it. Frank: I agree you're a heretic. I think you're making heretics out of all of us, but I think I'm beginning to enjoy it. When you sent that first letter about Ira Progoff I immediately rose up in my traditional background and sent you a letter back saying you probably were off base, and that we couldn't tolerate this new kind of thinking. But, I guess it just exemplifies the fact that most of us are completely uneducated. For forty years I have been studying anatomy and physiology and biochemistry and medicine, pharmacology, thinking that all of medical science depended on how much I — I suddenly realize how much an uneducated nincompoop I am and I sure appreciate your bringing these things into the open so that we could all learn from them and get carried along with your enthusiasm. RAR: Well, thank you, Frank. I want to say that the questions, the concerns you raised were very legitimate concerns. Frank. I was really comforted to find explicitly Progoff recognizing the dangers of that kind of trendy movement, of the sensitivity movements and groups, and those things of the 60s or 70s where people were undressed and then left defenseless, and he definitely set himself over against that kind of thing. And the legitimacy of his Journal Workshop has been tested. He's kind of a quiet person; he shuns the idea of guru. Doesn't even want to be called a sage. He's a very humble pilgrim who is sort of feeling his way along. But, your concerns were very, very well taken, and I was almost positive immediately that that's not where he was, but I was happy to find it confirmed, that he also distanced himself from that kind of thing. So, I appreciate the concerns you raised. I read today the Seminary Times of last fall, a book by James Ashbrook, whom I do not know. He's a seminary professor. He was at Colgate Rochester; he's moved since then. Making Sense of God. And it is a book entitled Brain and Belief where © Grand Valley State University �Introduction to Progoff Richard A. Rhem Page16   for a couple decades he has done serious research on the brain, as a theologian, trying to find the relationship of the function of the brain to spiritual perception. It is an absolutely fascinating article. And there is a rather serious critique of it, as well, in which, you know, it's such a pioneering kind of thing that the guy says, "I don't know how to critique it." But it's just fascinating. In fact, I'm going to give it to you to take home with you and you can tell me about it when I get back from vacation. But you know there are such interesting things happening today and there is an openness today. I think across the board: to structure of reality, to what we mean when we say God, and I do think that it is an exciting time in which to be alive. It's a perilous time, too, because people are also falling for all kinds of... someone accused me of being New Age. Now, I've never read anything New Age. I don't know what New Age is. But, I know this - that anytime that there is a genuine breakthrough and movement, there are going to be all kinds of counterfeits and all kinds of peripheral things going on and there will be faddy, trendy things. That's true. But, nonetheless, that shouldn't scare us. Ira Progoff. The Dynamics of Hope: Perspectives of Process in Anxiety and Creativity, Imagery and Dreams. Dialogue House Library, 1985. Ira Progoff. The Symbolic and the Real: A New Psychological Approach To The Fuller Experience of Personal Existence. Peter Smith Publisher, Inc., 1983. © 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. Event Midweek Lecture Location The location of the interview Christ Community Church, Spring Lake, MI References Ira Progoff, The Dynamics of Hope: Perspective of Process in Anxiety & Creativity, Imagery and Dreams, 1985, Ira Progoff, The Symbolic and the Real: A New Psychological Approach to the Fuller Experience of Personal Existence, 1983 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RA-3-19890130 Date A point or period of time associated with an event in the lifecycle of the resource 1989-01-30 Type The nature or genre of the resource Text Title A name given to the resource Introduction to Dr. Ira Progoff Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource eng Description An account of the resource Talk created, delivered, or published by Richard A. Rhem (Dick) on January 30, 1989 entitled "Introduction to Dr. Ira Progoff", on the occasion of Midweek Lecture, at Christ Community Church, Spring Lake, MI. Tags: Progoff, Transformation, Hope, Spiritual Journey, Symbol, Emergence, Insight, Spirit, Interfaith, Consciousness, Nature of Religion, Community of Faith, Global Community,Revelation, Nature of Religion, Psychology . Scripture references: Ira Progoff, The Dynamics of Hope: Perspective of Process in Anxiety & Creativity, Imagery and Dreams, 1985, Ira Progoff, The Symbolic and the Real: A New Psychological Approach to the Fuller Experience of Personal Existence, 1983. Format The file format, physical medium, or dimensions of the resource application/pdf Community of Faith Consciousness Emergence Global Community Hope Insight Interfaith Nature of Religion Progoff Psychology Revelation Spirit Spiritual Journey Symbol Transformation https://digitalcollections.library.gvsu.edu/files/original/eb351f7cea6991603848064950eb1d5e.mp3 748737cd5e115e3b493aa3f52337cb10 https://digitalcollections.library.gvsu.edu/files/original/f2b622f6178f76a7bbb7b1b6e61e3c50.pdf df2bc77806ef822271ff1db9c161fec0 PDF Text Text The Impossible Possibility Easter Sunday Genesis 11:27-30, 12:1-3; Romans 4:16-21; Matthew 28:1-10 Richard A. Rhem Christ Community Church Spring Lake, Michigan April 20, 2003 Transcription of the spoken sermon Whatever the final epitaph over my ministry turns out to be, regarding where I have brought this community, you will have to agree that I have brought you the finest scholars and the leading voices on the biblical and theological issues most critical to an intelligent understanding of the Christian faith and the role and function of religion as we have attempted to re-imagine the faith - John Dominic Crossan, Marcus Borg, Amy Jill Levine, John Shelby Spong, Huston Smith, N. T. Wright, David Ray Griffin, to name a few. And next weekend - Dr. Charles Kimball. If on Good Friday evening you were watching Peter Jennings on ABC News, you know that Charles Kimball was one of the expert witnesses that he called. What had happened was that Franklin Graham had conducted a service on Good Friday for the Pentagon, and this created some criticism and some legitimate fear, for Franklin Graham has spoken about Islam as an evil religion and Mohammed as an evil leader, and has declared that Allah is not God. To have Franklin Graham lead a service at the Pentagon probably put the fear of God into some hearts, thinking, "Dear God, here we go with the Crusades again." Fortunately, Franklin Graham is not going to lead a Crusade of sword into Iraq, but he does have his troops poised at the border. The Samaritan's Purse, a relief organization that he heads is ready to move into Iraq in order to make a witness for Jesus, thank God, not with a sword, but with a cup of cold water, which is far better. But, the lack of sensitivity created quite a stir, as well it might. And so, Charles Kimball, Wake Forest University Professor of Comparative Religion, with his extensive knowledge of the Middle East, having been there over 35 times over the last 25 years, an expert in Islam and himself a Christian theologian, was asked by Peter Jennings about his reaction to that Pentagon service, which he indicated he thought was, to say the least, unwise. Then, if you continued your television watching, at 8:30 on CNN there was a segment on the Bible and Iraq and there was a Muslim scholar who was asked about the country in terms of their also being the children of Abraham, and once again Charles Kimball was asked about this ancient civilization whose city Ur of © Grand Valley State University   �The Impossible Possibility Richard A. Rhem Page 2   the Chaldeans appeared in the scripture lesson this morning, and he was asked particularly by the host about the claim of some that what is going on in the Middle East now may be moving us toward the end of history and the final battle, the Battle of Armageddon. So, once again, Charles Kimball was the person selected to give commentary on that which is happening in our world today, so I feel very privileged that at this time we have such a person coming into our midst to help us to understand and discern what is going on in our world in terms of the function and role of religion. But, then I opened the Grand Rapids Press Religion section yesterday and there kneeling in Westminster Cathedral was N. T. Wright, who was here last May, you will remember. He was here with Marcus Borg and the two of them have written a book together, The Meaning of Jesus: Two Visions. Tom Wright was written up in the Grand Rapids Press yesterday because he has just published a book on the resurrection, and he is probably the preeminent Christian scholar in the world today and certainly in the New Testament biblical studies and theological analysis. He is a brilliant scholar, a wonderful human being, and he has just been promoted in the Church of England to be the Bishop of Durham, and I am told the Bishop of Durham seat is the fourth highest seat in the Church of England. So, once again, we have this man on the loose who has been in our midst who is talking about the resurrection to us and the book that he has just written, 817 pages, could you believe, in which he does extensive research and thorough analysis and with brilliant mind and elegant writing, talks about the resurrection of Jesus. You may remember when Marcus Borg and Tom Wright were here together. They preached last Pentecost, and I had suggested to you that I didn't care which one you followed, you could be right with Borg or wrong with Wright, it was up to you. But, after that interesting weekend, certainly you got the sense that Marcus Borg and Tom Wright had a different understanding of the Easter miracle, a different understanding of that resurrection reality, although both took it very seriously. There was an excerpt from Tom Wright's book in the most recent Christian Century, and having read that, I read once again the authentic Tom Wright as he set forth a traditional view of the resurrection which was precisely the view with which I came here in 1960 fresh out of seminary (emphasizing fresh). In his portrayal of this in the article, which is an excerpt from the book, we have again the standard Christian understanding. Tom Wright is very clear about the fact that Easter is a significant event, it is a cosmic event, it is world-shaping event, it is far more than simply the fact that I shall have life after death. It is far more than the fact that my sins are forgiven. Tom Wright is very clear about the fact that what happened at Easter was the establishment of the beachhead of God in this world and it was a world-shaping, world-determining event. But, he said it all hinges on the tomb being empty. And that is where I disagree with him. He insists that if the tomb was not empty, if that body had not come out of the grave, then the whole thing is questionable. © Grand Valley State University �The Impossible Possibility Richard A. Rhem Page 3   Again, that is where I disagree with him because I want to say to him, "Tom, I don't need a body coming out of a tomb. I don't need a confirmation miracle on the part of God to see that what happened in Jesus was a life-changing, worldtransforming event." I want to say to him, "It's not about a corpse. It's not about an empty tomb. It's about the presence of the risen one. It's about the fact that this Jesus lived and the way he lived and the words he spoke and the deeds he performed." I want to say to Tom, "Easter is about remembering Jesus and celebrating the fact that Jesus crucified lives, that Jesus crucified is God incarnate, and God crucified is God alive and well in this world." I don't need a miracle. I don't need to see a body rise. All I have to do is look at Jesus. All I have to do is linger with Jesus. All I have to do is let my being imbibe Jesus, the way he was, the way he lived, the road less traveled that he followed. Didn't you sense it again this Lenten season in which we were going through all of the darkness in our world? Didn't you sense it Thursday night in the garden, the anguish of the garden as he prayed and wept? Didn't you sense it on Good Friday in the darkness? Easter is not to get out of the darkness. Easter is not to get away from the cross. Easter is not to get away from the tragedy of this world. Easter is not Easter lilies and bells and Hallelujahs. Easter is remembering Jesus, the Jesus whose life was the incarnation of God, the Jesus in whom the eternal infinite intention of God found flesh. Easter is about remembering Jesus whose face shows us the heart of God. I don't need an empty tomb. I need Jesus, the Jesus of Good Friday and the Jesus of Maundy Thursday, and the Jesus who set his face to go to Jerusalem. I need the Jesus who spoke truth to power, the Jesus who took children on his lap. The Jesus who respected women. I need the Jesus full of compassion whose heart went out to the harassed people of his day. That's enough for me. Oh, the disciples were despairing and they were afraid at the crucifixion. Of course, they were. They didn't know what to think and their hopes were dashed and they went off to Galilee and they went fishing. But, eventually, inevitably, they knew his presence still. They knew the presence of the risen Lord. They said, "Jesus lives." They said, "Jesus is with us." There were moments of epiphany. There were those strange encounters. There were breakfasts on the beach. There was a fish dinner in one of their homes. He came into the midst of a room where the doors were locked. He walked with two on the road to Emmaus and they didn't know him until he broke bread and their eyes were opened and their hearts burned, and they said, "My God! My God, he's alive!" Easter is not to get away from the darkness. Easter is not to forget about Lent. Easter is not somehow or other to plaster all the world's darkness with joy and light, whistling a happy tune to make ourselves believe that it is other than it is. I don't need a miracle. I need Jesus - the way he was, the way he lived. I need to remember him. I need to remember him. Last evening in our Easter Eve Vesper Service, I experienced communion as powerfully as I have ever experienced it. It has for a decade been a wonderful © Grand Valley State University �The Impossible Possibility Richard A. Rhem Page 4   Easter celebration to come to this table, to take bread and cup, to say, "The Lord is risen. The body of Christ." But, I come to this Easter and realize the celebration of the Lord's Supper is the most critical thing we can do on Easter because it is remembering Jesus. It is remembering the way he was. It is remembering the life he lived. It is remembering him, the words he spoke, the demeanor of his life. To remember there was God. To remember that is the life, that is the way, that is the truth. Of course, no one will ever come to God apart from that one, apart from that way of being, for the God reflected in the fact of Jesus is not the God of almighty power who snaps his finger and rolls a stone away. That God is the vulnerable God, the crucified God, that God is the God of persuasive love who stands by in our own world reeling on its way with all of the tragedy and all of the bloodshed and all of the violence and all the war, waiting, waiting, waiting and Jesus, that one human being, not only human being, but one human being representative of what all human beings would be to fulfill the intention of God. That Jesus, that human being, that divine intention in flesh, that is the only hope of the world, and therefore, we come to this table. Last night in the dramatic presentation, after the drama of the cross and the empty tomb, Jesus came, and he had a cup and he had bread. Peter and John came and knelt here and two of the women knelt here and he said to them, "Do you remember the way I lived?" They said, "We remember, Lord." He said, "Do you remember the words I spoke?" They said, "We remember." And he said to them, "Do you remember the last night when I took bread and cup?" And they remembered. Then he took the bread and the cup and he gave it to them and he said, "Whenever you see those who are excluded, embraced, remember me. Whenever you see one speak truth to power, remember me. Whenever you feel compassion flow within you, remember me. Whenever you see the possibility for hope for a new world, remember me." And each time they said, "We remember. We remember. We remember.” You see, I don't need an empty tomb. I don't need a corpse coming out of a grave. I need to remember. I need to remember that impossible possibility, for there has appeared that one who is the incarnation of the divine intention from all eternity and it has appeared here and it lives with us still and beckons to us still, the God of vulnerability beckoning us with the lure of love, to remember and to be as he was in this world. © Grand Valley State University �The Impossible Possibility Richard A. Rhem Page 5   Oh, I know this old world reels on its way and you may say it's hopeless, and sometimes I feel it is hopeless, and I have gone through this Lenten season with a heavy heart full of despair, I have to confess it to you. I didn't even really want Easter to come. But, then I remember old Abraham. What do you think he thought when God said, "Leave your home and family and go to a place that I will show you and I will make you a father of many nations. Your seed will be like the stars in the heaven and the sands of the sea." And Abraham, an old man with an old wife, but that is not all. Genesis 11:30, one of the most significant and poignant statements in all of the Bible, tells us Sarah was barren. You see, when God would do a new thing, when God would create a new people in order to create a new world, God begins in human barrenness, because we have to do here not with human possibility, but with the eternal God whose divine intention has found flesh, for, Abraham and Sarah had a son, who had a son, who had sons from whom came a people from which people came Jesus. Jesus is the only hope of the world. Jesus is the way and the truth and the life. There is no other possibility. The old world goes on its way and we still go on that way. We still make war in order to find peace. And all the time, God is crucified and Jesus pleads with us, "Remember. Remember. Remember me." Come to this table. Remember Jesus. That is an Easter celebration. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Easter Sunday Scripture Text Luke 1:37, Romans 4:18 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030420 Date A point or period of time associated with an event in the lifecycle of the resource 2003-04-20 Title A name given to the resource The Impossible Possibility 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 20, 2003 entitled "The Impossible Possibility", on the occasion of Easter Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 1:37, Romans 4:18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Transformation Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/93e68fcdb6ec047cfb8fadf44d2aee0b.mp3 1cc834c7219d39f1fdd52869871a7264 https://digitalcollections.library.gvsu.edu/files/original/f415604d4c1fd565eea9041ffb903bd6.pdf d0e9eb37637fbce034791d641599d164 PDF Text Text Creation: Stardust to Human to… From the series: Once Upon a Time… Text: Genesis 1:1-5, 26-27; Ephesians 4:1-16 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 13, 2002 Transcription of the spoken sermon [Beginning remarks to the community about last week’s David Ray Griffin lectures on his book, Reenchantment Without Supernaturalism: A Process Philosophy of Religion during the Center for Religion and Life weekend] I do this morning want to say something that will enable you … to know that you had in your midst this outstanding scholar whose scholarship is not an intellectual curiosity as an end in itself, but very practically in order to learn how to say God today and how to understand that Infinite Mystery, that Divine Presence, the sacred and the holy in a world such as we understand our reality today. For, really, our storybook, our ancient text, the Bible, comes from an ancient people and ancient languages that understood the world altogether differently than we did. They had no knowledge of the physical universe as we do, and so their image of God, their imaginings of God were quite other than those which we would have if we would try to think of God in the light of the cosmos as we understand it and in the light of our human experience. Probably most people don't even think about that - how to speak of God, to think of God, how to live a human existence, given the world as it is. Probably most don't even think about that until maybe they pray passionately for the life of a child and the child dies. Or, plead with God for something else which never comes to fruition, and then get to wondering about the suffering in the world and maybe something as horrible as the Holocaust. And then maybe, in moments of solitude, there would come a question - Where is God? Who is God? Is God at all? David Ray Griffin's work is to try to give us an opening on that eternal transcendent dimension which is not other than our world, but is a part of our world. This morning I intended anyway to begin a new series of messages. When I set these series far in advance, eventually as the time comes, I can twist them any way. So, I am going to keep with the series title, Once Upon a Time ..., because I © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 2 want to call to your mind immediately that the things we are going to talk about, and we are going to go to the book of Genesis for these messages, are stories. "Once upon a time...," for the ancient religious storytellers were dealing with those ultimate questions and that ultimate reality - Why is there something rather than nothing? What does it mean to be human? Who am I? Whence have I come and whither am I going and what does it all mean? Those ultimate questions lived before the rather fearsome reality of a mystery that can never be penetrated. Those early human religious figures, dreamers, poets told stories, and we have a story, too, and our story is precisely that. So, once upon a time... Once upon a time, there were Hebrew dreamers and poets and prophets who believed that all that is was the consequence of a word of the creator God who called it all into being. And that creative act was by a God who was not a part of the created order, but stood above it and continued to guide it and providentially to move it and here and there, now and again, to intervene in it and to interrupt its processes, if necessary. That belief in a supernatural being we speak of as theism, God "out there," tweaking the creation which that God called into being. That was the ancient picture, the old story, and we read it again a moment ago. But, in this particular message, I entitle it "Creation: Stardust to Human to..." because we have come to know that we are a part of a cosmic process of 15 billion years. Whether it is 15 or 14 or 16, we won't argue. But, we have come to know that all that is part and parcel of the same thing, that this cosmic process has been evolving and unfolding with new emergence over billions of years, and that the stuff that we are is the stuff of the universe, that we human beings are made of star-stuff, the explosion of those marvelous stars that sprinkle the inky darkness of the night, that explode and seed the planets and the galaxies with the elements that are the elements of life. And all reality is uniformly a part of that explosive explosion of elements and, amazing miracle of miracles, those elements at some point came alive. Was it an amoeba or an algae or a moss? I don't know, but it was life, that point of life with no one there to witness it. And then, greater miracle of all, that life again, over billions of years, eventuating in conscious life, self-consciousness, consciousness of the other, community, human community. And here we are. Someone has said if you took that 15 billion years and collapsed it into one year so that you had the whole 15 billion years with all of the markers that can be marked as to what developed when and so forth, all of human recorded history would have arrived in the last 15 seconds of the last minute. The last 15 seconds of the last minute. That's who we are - we are Johnny-come-latelies, we are newcomers. We are a recent emergent in this whole cosmic process, and there is nothing about us that is any different than that which was part of the process 12 billion years ago, 14,15 billion years ago, and it is absolutely an amazing thing. In an expanse of time we cannot take in, in an expanse of space that is simply beyond our comprehension, there is one process going on: billions of galaxies and billions of stars, and this little planet earth in the midst of the solar system, in the © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 3 midst of a galaxy just a speck, just a spinning mud heap, just a pile of rocks, and here we are human beings, conscious, reflecting on it all. That's amazing! That is really a miracle. David Ray Griffin is simply one of those thinkers who thinks about all of that, and he has taken in what all of the sciences tell us about that reality, and the philosopher who has informed his work, Alfred North Whitehead, is one who said, at the beginning of this century, the problem with the modern period is that it has separated matter and mind, or matter and spirit, and a consequence of that in the modern period has been a kind of an absolute materialism with no one knowing what to do with spirit or even denying its existence. But, Alfred North Whitehead has said, the thing is that that matter is inspirited. The whole thing is permeated, is shot through with spirit, with consciousness, and it is on that kind of radically "new" conception of reality, although we can go all the way back to Plato 600 years before Christ to find echoes of that as well, that he is trying to say: in this totality of which we are a part, God is fully present in it all, and there is a creative spirit nudging and moving, but not coercing or forcing, but beckoning, persuading. The lure of love, if you will, seems to be the way of the cosmos and, among human beings that we are, thinking, conscious, aware, one day one was born and those who encountered him said, "That's it. That must be the divine intention for the human." In the beginning was that divine intention and all things came into being through that one, and in the fullness of time that divine intention became flesh, human, and no one has ever seen God, but that one, that one reveals who God is. That is our story because we say, concretely, there was a human being. To look upon that one was to look upon the face of God. And so incarnation or embodiment: this spirit that inspirits everything becomes concrete in the human form. The mistake the Church made was to say it happened once for all in him. The fact is that it happened in him in order that we might know that it happens in everyone at all times, that it is the human that is the embodiment of the divine, that that infinite spirit has become concretized in the human being, and that human being in Jesus. Those who saw him said, "That is human." "Stardust to human," human paradigmatically, preeminently in Jesus who is our pattern. And then my title says, also, three dots, "Stardust to Human to ..." To what? Are we the apex of it all? Are we the summit of it all? Are we the end of it all? Or, is there something more? Is there another stage? Let me tell you where we are today. We who have lately come on the scene, we “last 15 seconds” human pride, let me tell you where we are today. The nation stands on the brink of war, and great religious leaders, the Pope, the Dalai Lama, and others, the Catholic Conference of Bishops, the National Council of Churches, heads of denominations - all across the board, except the Southern Baptists and © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 4 Jerry Falwell, but otherwise quite uniformly across the board all have said war is not the answer, war is not the solution, go slowly, go cautiously. Nobody is listening. I know that we religious leaders really don't deserve any real attention because what do we know? The face in a book, dealing with sweet communities of people, what do we know about the real world? I almost find it a little humorous when I think about the universality of the spiritual counsel and the total disregard. It wasn't always that way. But, if you want to know the impact of the spiritual community in today's world, you have a parable before you. Nobody gives a rip about what the Church is saying. But, I have a little stripe of cynicism in me, so I don't always trust myself. I have been saying that this whole thing is really, finally, about oil. And then, praise be to God, yesterday's Grand Rapids Press headline was: "Seidman Bullish on War." William Seidman, local boy who has made good, at age 81 now comes back to Grand Rapids to speak to some business leaders about matters similar to insider trading, only this is the inside information to a few folks. It's at the Peninsular Club, a nice place to eat. I'll bet you President Bush could shoot him, because he has let the cat out of the bag. "Seidman Bullish on War" - that's an obscene headline. The article says that he claims that defeating Saddam Hussein and controlling Iraqi oil is at least as important as eliminating weapons of mass destruction. Now, you are getting it from an insider who says that it is political rhetoric about the weapons of mass destruction and the locus of evil that therefore needs to be wiped out. He is really telling us you're just being played because it is not about mass destruction weapons. It is about oil. He goes on to say that it would never deepen the bear market (that's a misleading reading of the market - war, that is). "Oil prices fluctuating is a very large drag on the economy, ours and the world's, said Seidman. If we are in Iraq, nobody can use oil as a weapon. I think probably the most bullish thing I can think of today is winning the war. We are planning to set up a MacArthur-like government," referring to Japan after World War II," getting control of that oil, thereby gaining sway with neighboring Saudi Arabia's oil production will make a vast difference to the economy in all sorts of areas, but particularly the price of oil. Having the two major oil producers not part of any radical Muslim or any other unfriendly government," he said, "would be a huge additional factor in the world's economy." And then, and this is the clincher, he said he's not surprised that the Bush administration is not the one heralding a return to profitability by way of war. Oh, really? The administration is not saying that by way of war we could return to profitability? No, he's not surprised they are not doing that. Neither am I. But, he says, "I deny it specifically on behalf of the government," he said, joking. That's obscene. Now you have the whole religious world trying to whisper in somebody's ear, and nobody's listening. But, you have an insider coming back to say finally, folks, the talk is about eliminating weapons of mass destruction, but finally it's about oil, because finally it is about the economy, because finally it is about beating the bear market and returning to profitability. And you know what? It might work. I © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 5 may yet be able to retire. It could work. We could go in there and maybe if we're successful, maybe we'll knock the stuffing out of Saddam and maybe we'll be able to establish our own puppet government there and maybe, over years, maybe, maybe, maybe ... But, you see what we're doing? We are the superpower and we can act unilaterally. We can have our way in the world. Do you want to be with us or against us? Well, we don't believe in what you are doing. Do you want to support us or not? We'll go to the United Nations and we will use the United Nations if it works, but if it doesn't work, we'll do it alone. And we might pull it off. But, don't you see that if we pull it off one more time, we will not have solved anything except the present generation's prosperity? What about the rest of the Muslim world? Why are we the victims of terrorism? Is terrorism not the technique of those who have no power? And is there any power in the world that could protect against terrorism? So there is the irony that here we are, wealthy, powerful, top of our game, and we live with fear. We live with as much fear as a nation as the people around Washington D.C. are living in fear of a sniper right now. That is the kind of irrationality that cannot be defended against. Yet, we can go in there and we can square things around, and we can dominate and we can hold on powerfully enough, long enough, perhaps, to pull it off for the likes of us for another generation, but, eventually, don't we know eventually it is only justice and compassion that can ever solve the anguish and the agony of the world? Don't we realize the cynicism of this world that talks about being born again and about Jesus, only to go to war, when Jesus said blessed are the peacemakers and the merciful and the gentle? Don't we know what a mockery it is to be called a Christian nation when we are no more ready, even though we are the superpower that would have it within us to change the game, that we will continue one more time to use our power and, if need be, violence and war? And the secret is out. … I'll bet they could kill him for letting the cat out of the bag and confirming what some of us have worried about all the time. The passion of David Ray Griffin's life right now is global democracy. He is working now on a book in which he suggests, if there were an objective, neutral observer who was good, who had all of the facts and who could adjudicate the human situation, wouldn't that be good? And after all of his philosophical and theological explorations, it is the God reflected in the Jesus of the Sermon on the Mount for whom he sees room in this cosmic process of 15 billion years. What we need is not a little tweaking of the system. What we need is a transformation of human consciousness. What do you think? I'm just blowing bubbles, huh? I'm just blowing smoke. I'm just another idealistic romanticist. I'm just another preacher. But, unless there is a transformation of human consciousness that gains a critical mass that revolutionizes the way we are human with each other, we will keep on in our tribal ways and we will keep killing each other and we will continue to be afraid. © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 6 References: David Ray Griffin. Reenchantment Without Supernaturalism: A Process Philosophy of Religion. Cornell Studies in the Philosophy of Religion, 2000. © 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 XXI Series Once Upon a Time_ Scripture Text Genesis 1:1-5, 26-27, Ephesians 4:1-16 Location The location of the interview Christ Community Church, Spring Lake, MI References Barbara Brown Taylor. The Luminous Web: Essays on Science and Religion, 2000. 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-0-20021013 Date A point or period of time associated with an event in the lifecycle of the resource 2002-10-13 Title A name given to the resource Creation: Stardust to Human to... 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 13, 2002 entitled "Creation: Stardust to Human to...", as part of the series "Once Upon a Time_", on the occasion of Pentecost XXI, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 1:1-5, 26-27, Ephesians 4:1-16. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Cosmic Evolution Lure of Love Transformation https://digitalcollections.library.gvsu.edu/files/original/f142ce0c49cf11ec3397789f207754c2.mp3 3e838d2c5ed35dd3e1ae43db9bbb76e1 https://digitalcollections.library.gvsu.edu/files/original/faa2ff819626dc6961d94d97b38d90ac.pdf 38f85dfca1a2eed1b486890f39d2bdd3 PDF Text Text Whose Truth Are You Living? Eastertide V Scripture: Philippians 3:4-11; 4:10-14; Matthew 28:1-10 Richard A. Rhem Christ Community Church Spring Lake, Michigan April 28, 2002 Transcription of the spoken sermon On Easter I gave you the analogy of the caterpillar and the butterfly, the butterfly, of course, the prime symbol for Easter and for resurrection. I mentioned that the caterpillar takes from the egg certain cells and those cells have within them the blueprint for the legs and the wings of the butterfly, and at a certain point in the development of the caterpillar, those cells begin to create disks within the creature which are perceived by the immune system of that creature as being alien and foreign and therefore are attacked, but eventually they overcome. The zoologist calls those cells imaginal cells, a wonderful name, imaginal cells. They imagine within themselves what that caterpillar can become, and when they finally overcome the resistance of the immune system, the caterpillar is transformed into a butterfly that, in all of its beauty, flies away in freedom. That analogy, of course, is received on Easter Sunday as an analogy of that transformation that occurs at the point of our death. Certainly it is a beautiful analogy for that possibility, that transformation about which I remain agnostic, because who knows what kind of transformation that might be? This morning I want to point out what I really intended to point out but probably didn't have the time or didn't have the presence of mind to do, and that is that as the Easter message title was "Just Imagine the Real Miracle of Easter," I want to point out that that analogy is apropos, as well, for the possibility in our present existence to come to new insight, to come to transforming understanding, to come to a new way of being, to be given the gift of eyes to see and ears to hear, and to see the same things we've always seen, only to see them in a new way such that it is transformative of our life and of our being. So, I raise the question this morning in order to get at that - "Whose Truth Are You Living?" An intentional question - whose truth are you living? Not "Whose Truth Do You Believe?" but whose truth are you living? In other words, what is the vision that has informed your life? What is at the center of your passion, what creates the life map, the sense of orientation for your ordinary days and for those crisis periods that come now and again? What is that at the center, the core of your being? Whose truth are you living? © Grand Valley State University �Whose Truth Are You Living? Richard A. Rhem Page 2 That question is a question intended to illicit an answer from you which, if I were so lucky, would be "my truth." Whose truth are you living? Tell me you're living your truth. Perhaps that seems a bit presumptuous. Maybe that even feels arrogant to you. Live my truth? My truth? Who am I, after all? My truth? I'm a part of a long tradition. Perhaps in answer to my question, rather than saying, "My truth," you might say, "I'm Christian," or "I'm Muslim." Or you might get more particular, you might say, "As a Christian, I'm Protestant." If you're really picky, you might say, "I'm a Lutheran or a Methodist or a Presbyterian." In other words, we define ourselves often in terms of a group with which we are affiliated. We gain our identity through that group-think which has formed and shaped us, the community of which we are a part, and if you would say to me this morning some answer like that, not "My truth," but "The Christian tradition," then I think you would be in good company, most likely with the vast majority of folk who would so define themselves in terms of some such community affiliation. I must say that is not all bad because if you would have answered me, "I live by my truth," you would only have come to your truth through one of the great traditions. Our truth does not emerge in a vacuum. We are shaped and formed, and that is why, in a community like this, we nurture our children and we shape our youth. We have a responsibility to pass on a tradition which has been a positive tradition, a positive power and shaping force in our lives. It has given us order. It has given us some sense of the meaning of life, of the direction of life. It has spoken to us of God and of humankind and of history and culture, and it has helped us to find our way in the passages of life. So, don't hear me denigrate the tradition and the respective traditions, and even the narrowing down of those traditions into creedal forms and confessional groups, for all of us, finally, will have to come in that way if we would come to our own personal place to stand to say, "I stand in my truth. This is my vision. I have seen something and I live by it and its illumination floods my life." Nonetheless, it is possible to move beyond that group identity to a personal vision which can be absolutely transforming and liberating, and maybe if I said it against its opposite, it will make some sense. Recently someone put in my hands a magazine called Islam, and this very nice glossy magazine had on the cover, "Discovering the Truth: What Islam Stands For," and when I went to the lead article, it gives some of the history of Mohammed. It was during one of those times in a cave that God sent his first revelation to Mohammed. Mohammed was now the final messenger of God and would be used to deliver the universal message to all humankind. The Archangel Gabriel came to Mohammed and commanded, "Read." Mohammed, terrified, replied, "I'm not a reader," for he could neither read nor write, as literacy where he lived was rare. The angel took hold of him, squeezed him with incredible force, released him and repeated the command, "Read." Mohammed repeated himself and once again the angel squeezed him until Mohammed thought he could bear it no longer. After the © Grand Valley State University �Whose Truth Are You Living? Richard A. Rhem Page 3 third time, Mohammed felt the intense ringing of bells and heard Gabriel recite the literal word of God, words so powerful that it felt like they were inscribed on his heart, "Read, in the name of your Lord who created you." He ran from the cave in terror, trying to escape the intense and frightening experience, but everywhere he looked on the horizon, he saw Gabriel. He could not escape, but he had already been chosen. Over a period of twenty-three years, the revelation continued to come. It is a magazine like Christianity Today or a house organ like The Banner of the Christian Reformed Church or The Church Herald of the Reformed Church. It is very nicely done and it presents the truth of Islam while it says "Discover the Truth: What Islam Stands For." And then it gives accounts like this and I was reminded as I read it of much Christian literature that assumes again, quite naturally, this is the truth. Gabriel did visit Mary, the virgin Mary. Do you believe that? If you believe that, do you believe this? If you believe this, then there is a revelation beyond what is here, a final revelation, a final testament. The respective religions claim to have the truth and so I say, "I'm a Muslim," or "I'm a Christian," then my truth is defined for me. There is a dogma, there is a teaching. It is all there in creedal expression and confessional statement, in ritual form. All of the accoutrements of the religious experience of the respective traditions, all of them assume a kind of literality about their truthfulness and its congruence with reality as it is. So, if you belong to such a group, you don't have to have your own truth. You could have group-think. Now, once again to set this over against what I want to get at this morning. I often have people say to me, "We don't believe that!" Oh, don't we? Who is we? We don't believe that, or we believe so and so. We do? As a group, as a community. Have we all thought it through? Have we all come to a personal appropriation of that community expression? Hardly. We find our identity in that group connection, just like we find our identity in the U.S. of A. or the Red Wings who won again last night. We get our identity out of that kind of group affiliation and we simply become a part of it, and I want to suggest to you this morning that there is the possibility of a transformation when one can move beyond that group-think, beyond that traditional statement, to one's own truth, to one's own vision. There is the possibility of finding one's being transformed here and now, coming to that epiphany saying, "Oh, I see!" To have eyes to see and ears to hear the same old thing in a brand new way, which can be transformative. Paul was such a person. You may say, "Oh, yes, Paul. Thank you very much, I'm not Paul. I'm never going to be knocked off my horse by a blinding light from heaven. I'm just ordinary. Don't push me too much." But, think of Paul. Of course, Paul was a religious genius. I think Paul was one of those special vessels, one whose epiphany becomes epiphanic for a whole community of people who probably more than Jesus is responsible for the shape of the Christian faith and Christian tradition. Paul, and I read his little © Grand Valley State University �Whose Truth Are You Living? Richard A. Rhem Page 4 autobiographical piece, was deeply traditioned. He had the right connections, the right parents, the right bloodlines, the right sacramental ritual discipline, the right affiliation in terms of Pharisee concern for the serious observance of the law, engaged and zealous, so he confesses, "I persecuted the Church." In terms of being responsible to that tradition that he had embraced, blameless. He sets all that forth because he says, "I set it all to the side, because of this transforming vision that I had." I simply lift Paul up as one who was so deeply traditioned, but by the grace of God was able to move out of the hedgerows and the binding narrowness of a strong tradition into a grand and glorious freedom that enabled him to soar. Paul experienced the transformation such that it knocked his socks off, and perhaps that is rare, but I hold him up as an example of what can happen and to make the point that all of that tradition, all of that structure, all of that ritual, all of those creedal statements and confessional expressions - all of it is the scaffolding through which and by which the building is erected. And all of it is good and all of it is valuable and all of it is of worth, because you can't erect the building from ground up without all of that paraphernalia, and neither can you come to your truth, to your personal vision, to that which you'd die for because it enables you to live. You cannot come to that, either, without the help and the aid of all of the agencies of the religious experience. All of those things are simply the means to the end of the vision of God that sets you free. That is the transforming thing of Paul. It was not a matter of Paul, the Jew, becoming a Christian. There wasn't even Christianity at the time. Paul was born a Jew and died a Jew as Jesus was born a Jew and died a Jew. This was not a conversion from one religion to another. This was a conversion about the understanding of religion, that religion is not a burden to be borne, not a routine to be followed, an obligation to be executed, but religion, all of it, is to be entered into and practiced in order that we might be set free from religion, in order that we might play fast and loose with it, in order that we might live lightly with it, valuing it for what it is and continuing to make it available in order that it might continue to be the agent of nurture and formation, but then, to recognize that it can be shuck off in order that one can have wings to soar. A pastor is crazy to tell his people that. The philosopher George Santayana wrote this marvelous statement: Ultimate insights (now, that's what we are talking about) have a tendency to undermine the orthodox approaches by which they have been reached. Wow! Did you get that? Ultimate insights have a tendency to undermine the orthodox approaches by which they have been reached. The saint pulls his ladder up with him into his private heaven. I get the vision. I see it. I'm thankful for all of the accoutrements of that structure, the community that has brought me to the point where I can fly, and then I pull my ladder up into my private heaven and I don't tell you about it, because otherwise you might think you don't need me © Grand Valley State University �Whose Truth Are You Living? Richard A. Rhem Page 5 anymore. The community of the faithful on whose sturdy, dogmatic shoulders he has climbed must not be deprived of the means of following his example. In other words, I have to be very careful to talk to you about my truth and to suggest for you your truth, because it is the sturdy shoulders of the dogmatic formulas upon which I have climbed to my vision, and if I undermine the sturdy shoulders of the dogmatic tradition, how will you join me in your private heaven? Now, of course, I only do this because I can trust you with it. I only do this because you are a mature community. I only do this because somewhere there has to be a community that is honest about the fact that all religious practice is valuable and relative, important and non- essential, and all of it is for the end and the aim of a vision of God that transforms human life and allows community to be a community of peace and reconciliation. Some years ago, The Economist magazine had a special edition on God, and there was a statement in it which I never forgot. It went like this: The trouble with the world is that there are people who believe they understand God perfectly and they meet other people who think the same way, only differently. Is that a picture of our world today? While it is necessary, in the nurture and the formation of children and youth, and adults, to create the possibility for the probing of reality, of God, of grace, of meaning through structures that have stood the test of time, it is also high time that as a Church we get honest. I suppose part of it is all of this terrible struggle in the Catholic Church right now, and all of this language about the Holy Father and all of the folderol about the robes and braids and miters, and I see all of that and I think, "Religion institutionalized is a sickness." But, I don't know how else to create the possibility of you coming to your own truth unless we continue to think, probe, worship, engage in our ritual, and then trust that now and again, here and there, someone will say, "Ah, I see! I see! I see!" And one or two a year makes it all worthwhile © 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 Eastertide IV Scripture Text Philippians 3:4-11, 4:10-14, Matthew 28:1-10 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-0-20020428 Date A point or period of time associated with an event in the lifecycle of the resource 2002-04-28 Title A name given to the resource Whose Truth Are You Living? 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 28, 2002 entitled "Whose Truth Are You Living?", on the occasion of Eastertide IV, at Christ Community Church, Spring Lake, MI. Scripture references: Philippians 3:4-11, 4:10-14, Matthew 28:1-10. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Eastertide Transformation https://digitalcollections.library.gvsu.edu/files/original/50168e138cc1508f284362f6ae3bd448.mp3 de7285d250ff91273ba5132e424eff69 https://digitalcollections.library.gvsu.edu/files/original/57d8d4e08dd866182f5ee8f075fcd352.pdf 589c899886aa6c697c6d3eaa184a7e7b PDF Text Text Two Understandings – When Friends Disagree Eastertide II Scripture: Galatians 2:11-14; Luke 24:28-43 Richard A. Rhem Christ Community Church Spring Lake, Michigan April 7, 2002 Transcription of the spoken sermon It must be obvious to everyone that this world needs to learn to engage in conversation and dialogue to be honest with each other and to listen to each other, in order that we might live in peace. Our world is breaking apart because we can't speak to each other or hear each other. I am using this occasion, the week after Easter, to think about the resurrection from two perspectives, because in May we are having two scholars come our way who differ on their understanding of the resurrection. And they are coming in order to stimulate conversation among the faith community of western Michigan, to be a model for a manner in which such conversation can take place. Marcus Borg, who has been here a couple of times and is a real friend of this congregation, will be joined by N. T. Wright, who is an excellent scholar and who happens to be a very good friend of Marcus. N. T. Wright is the Canon of Westminster Abbey. If you watch the funeral on Tuesday of the Queen Mum, I am wondering whether N. T. Wright may be a part of that, since he is the Canon of that great cathedral in London. They were in school together at Oxford and became friends, respecting each other, holding each other in high esteem, and yet differing in their perspectives. They become a good model for a way in which religious people can differ with one another and yet not break community, and converse with one another and seek to deepen the understanding one of another and to enhance that understanding. N. T. Wright is a rather traditional, evangelical scholar. He is an excellent scholar, but his position is traditional and evangelical, it is what probably you grew up with, what I grew up with, the kind of position that I preached for many, many years. Marcus Borg represents a position, an understanding of the resurrection or a biblical interpretation which takes into account the developments of modernity and critical studies of scripture. Anytime you have a difference in your understanding of the resurrection or any question, you can be sure it goes back to a difference in understanding of biblical interpretation. © Grand Valley State University �Two Understandings: When Friends Disagree Richard A. Rhem Page 2 The book that Marcus and Tom Wright wrote together, The Meaning of Jesus: Two Visions, has chapters, each of them contributing a chapter, on, for example, The Resurrection, the Virgin Birth, Is Jesus God?, What Difference Does It Make?, and so forth. It is a very interesting dialogue they carry on between them. When I read N. T. Wright, I read my past. When I read Marcus Borg, I read someone who has taken account of the critical studies of scripture and the whole drift of the post- Enlightenment world that seeks to understand phenomena apart from the miraculous or the interventions of some supernatural incursion into this world. And so, obviously for me, I understand, I stand with Marcus Borg, but I respect N. T. Wright as probably as fine a spokesperson as one could have of that traditional point of view. Just to have them speaking together and expressing their differing perspectives brings before us a model of conversation and understanding that I think is very positive, for it is possible to differ with another without writing the other off or living in alienation and separation. We don't do that very well in the religious world. God knows we've not done that very well in the church. Congregations have been split; denominations have been formed over lesser differences than the differences between N. T. Wright and Marcus Borg on the resurrection. To hear them, to watch them, to observe them relating to one another, in this case, in the pages of this book, becomes a lesson, a model, for how we can engage one another and respect one another, learn from one another, and continue in relationship, even though we understand that we differ in our perspectives and in our interpretations. As I said, N. T. Wright has a traditional view of the resurrection. If you would read the chapter in the book, The Meaning of Jesus, that he writes on the resurrection, you would find him insisting on some kind of bodily physicality as a sign or as a mark of resurrection. He is a very bright man and he understands the issues clearly, and he is careful, and so he is careful to indicate that he is not talking about the resuscitation of a corpse, obviously. Nonetheless, he wants to insist on the necessity of the empty tomb; for N. T. Wright, if the tomb is not empty, there is no Easter. There has been no resurrection. Now, Marcus Borg, on the other hand, says the empty tomb is a matter of indifference. He doesn't care if it is empty or not. If the bones, the skeletal remains of Jesus should be found, through DNA tracing sometime, Marcus wouldn't care, because, for him, the resurrection is not about a corpse coming to life, but a life in God, a spiritual existence that is still experienced as a presence among those who knew Jesus and followed him. Marcus loves to go to what is also my favorite resurrection story, the Emmaus Road, two men journeying from Jerusalem on Easter. They are sad of heart because of the events of Good Friday, and they are joined by a stranger whom they do not recognize. As readers, we know that it is Jesus. He says, "Why are you sad of heart?" They say, "Well, where © Grand Valley State University �Two Understandings: When Friends Disagree Richard A. Rhem Page 3 have you been?" And then he begins to speak to them about the scriptures, to interpret the scriptural tradition that what has happened is exactly what would have been expected in the prophetic books, and so forth. They come to the village and it is getting toward evening, and he makes as though he would go on, and they say, "Come in to us," and so he comes into their home, he acts as the host, he blesses the bread and breaks it and gives it to them, and "poof," he is gone. But in the breaking of the bread, they recognize him, and they say, "Now that we think of it, did not our hearts burn within us as he spoke to us along the way?" It is a beautiful story, reminding us, of course, of the experience of the Eucharist. Luke is writing this Gospel story some 50 years after the events. There is a congregation, a community to whom he is writing, a community, obviously, that shares the Eucharist. What Luke is saying to them is that the presence of the living Lord is experienced in the community in the breaking of bread. The sacramental nature of the Church is the medium by which the risen Christ is experienced in the community. There is no body there. They don't recognize this person. Obviously, this isn't the corpse coming out of the grave. It is a symbolic metaphor. It is a beautiful, beautiful story. If only Luke would not have given us the next paragraph, because now they run back to Jerusalem and meet with the disciples and a few others on Easter night, and they say, "The Lord was made known to us," and they learn that Peter also had an experience, and now they are gathered there and "poof," there he is again. But, now N. T. Wright is smiling all over the place because now this risen one seems to want to underscore a certain physicality. Even though he came "poof” into the room, nonetheless, he says, "Handle me." And then he says, "Do you have anything to eat?" So now we are dealing with the kind of physicality that is other than that of the Emmaus Road story. Well, Marcus Borg would say that is a later edition that indicates a time when faith was being tested and there was a tendency to speak about a ghost-like existence, but lacking reality, and so there was a kind of concreteness that was shadowed forth in this story in order to say, "Look, this thing is real this substance here." Well, the biblical scholars can talk back and forth, and some of you are in one paragraph and some of you are in another, and that is perfectly all right. That is the way it should be. But, as a matter of fact, both Tom and Marcus would say that Easter is the originating event of the Church and that Easter, in its summary, is Jesus lives and Jesus is Lord, that the experience of Jesus post-crucifixion, the experience, whether it was in some kind of story, some kind of appearance such as Luke records here in Emmaus, or in Jerusalem, or whether, whatever it is, there was a community of people that gathered post-crucifixion that said, "Jesus lives." And believing that Jesus was alive, that Jesus had not simply died and was gone, they said Jesus was right. This was God's vindication of the way of Jesus, of the life of Jesus, of that which Jesus embodied, of that which came to expression in Jesus. © Grand Valley State University �Two Understandings: When Friends Disagree Richard A. Rhem Page 4 And so, what difference does it make whether the tomb is filled with the remains of Jesus, or the tomb is empty, If there is a community of people that are united in the fact that what was embodied in Jesus is a way of life and grace? I cited last week that paragraph about how the caterpillar is transformed into the butterfly. The caterpillar carried with it from the egg certain cells. The zoologist calls them imaginal cells. Imaginal. I love it. Those are the cells that have the blueprint of the butterfly. Those cells have the genes for legs and for wings, and that old caterpillar, scrounging around on the ground, suddenly finds something happening to its physical being that at first is attacked by the caterpillar's immune system as something foreign but, eventually the new take over and there emerges the butterfly, because that caterpillar was not made to crawl, but to fly. It was not made to be a fuzzy worm, but a multi-colored butterfly in the sky. Now, if the transformation takes place, what does it matter what the process is? If the reality is there, then what is the big deal about the historical details that surround it, for one a literal story of a body coming out of a tomb, for another, a spiritual transformation, but for both, a transforming presence that is a sign that in this cosmic journey of ours there is a bias toward life, creativity. If one comes to that conclusion, then one can allow that another may come by it in another way. Why start a new church? Why walk out on the sermon? Why begin a new denomination? Now I don't mean to say that distinctions are not important and differences cannot be significant. Paul, for example, a Jew who was convinced that the way of Jesus was dangerous, was undercutting the traditions of Israel and therefore had to be stamped out. Paul has an experience, a vision. He is blinded. He contemplates. He is turned around 180 degrees, and he becomes the apostle to the Gentiles. Paul who was on the way to stamp out the Way becomes the one who says in his transforming experience, “This must be God's move to include the nations, the Gentiles." Paul never became anything else than a Jew and Paul never rejected his Jewish religious faith. Paul was a Jew; Jesus was a Jew and they, understood the God of Israel to be the only God there was, but what Paul saw now was the possibility of all people coming into the relationship and the covenant community of this people of Israel. As Paul said, "You know what? They don't have to become Jews. The grace of God is sufficient. They can come directly to God without coming by way of Moses with circumcision and dietary laws and all of that. For Paul, that was a transforming experience. That was a total change of paradigm. It didn't have to be another religion. It was simply the same God of Israel embracing all by grace. Well, what about the rest of Jesus' Jewish disciples? What about Peter, for example? Well, Peter had an experience, too, at the house of Cornelius. He has a vision, "Go preach in Cornelius’ house, the Roman centurion." He is preaching and the Holy Spirit falls upon that house and he says, “O my God, now what?" Now, they got it, too, but Peter was not the man that Paul was, with all due © Grand Valley State University �Two Understandings: When Friends Disagree Richard A. Rhem Page 5 respect to the Roman Catholic Church. Paul saw through. Paul glimpsed grace. Paul saw something new. Peter granted it, but it wasn't the passion of his life. And so, now they are out in the mission field, out in Galatia, in the community that had started as a result of Paul's preaching, and these are Gentile people now. It is not kosher. The table is not kosher. That's okay with Peter. Peter intellectually knows the truth. It doesn't matter. It's a religious thing. Religious things don't matter. They're optional. You choose them, or they choose you, and you follow them and that is fine. But, they are not absolutes. It’s not as though a lightning bolt is going to hit you. And so, Peter has ham and buns in Galatia. But then, somebody comes from Mother Church in Jerusalem, some of James' people, and Peter sidles past the table with the ham and buns, and he moves over to the kosher table. Paul says, "Peter, you’re wrong. You're not wrong to stay kosher. Stay kosher, if that is your choice. But, don't eat one way one day and another way another day because the food is there. Have integrity and authenticity in your person. And so Paul confronts a friend, not about whether he is right or wrong, but about the consistency of behavior. And so, I believe, in the church, as well. It is not as though we need to agree on a lot of things, but the thing we need to be able to do in the community of faith is to talk about it and to move for integrity of understanding and action, so that where our perspectives differ, fine. That's okay. But, is there enough that unites us that is common that we can celebrate together so that we don't break community? If it is to be authentic community, then we are also able to confront issues and be honest one with another in order that it may be an authentic community, because you see, the human experience is the experience of being rooted in history and, therefore, marked by limited understanding. And that limited understanding means that there are no absolutes. There may be an absolute, but every human perspective is relative, and every human understanding is a partial and tentative understanding on the way, hopefully, to fuller understanding. And so it is in the church. Peter could have stayed Jewish. Israel is ongoing. Israel lives today. There would not have been any problem with Peter continuing his Jewish faith. Paul's point to him was don't equivocate between the two. Don't be hypocritical. Be honest in your faith and in your behavior. Friends can differ, and those differences can be argued and can be grounded and founded and legitimate. There is no one to say it is this way and no other way is possible. But, when we get an insight, as Paul did, when there is a breakthrough, we ought to be able to bring it to expression and talk about it. For example, western values in our world - can we talk about them? What about that which looms on the horizon, the possibility of civilizational clash? Are we able to express our values in the most articulate and persuasive way possible, without having to kill one another? © Grand Valley State University �Two Understandings: When Friends Disagree Richard A. Rhem Page 6 What about in the Church, for example? In the question of sexual orientation, we begin to understand some things. We understand things about the human creature. We understand the diversity of creation. We understand that this is not a matter of choice, but is a given. Then, what is the Church to do? To go on with its bias and its prejudice? Damning and separating people and cutting them out? Of course not. And if the Church does that as an institution, it has to be addressed. The point has to be made so we can be engaged in conversation and dialogue, not to break community, but in order to make community honest and authentic and open. There is no party line here and I value the diversity of understanding and perspective. Don't expect the pulpit to dot every i and cross every t and be able to embrace it all. I have a point of view and I have a responsibility to make it as clear as I can, and I will. But I promise you, as well, that I'll listen and we can continue to talk about these things together. If you'd like a shot at it, come on Wednesday night. We can have a good free-for-all about six weeks in a row with differing perspectives authored by two friends who come at it differently, but in the exchange, help all of us to come to a clearer understanding of where we are and why. God knows the world needs conversation, or we will kill each other. References: Marcus J. Borg and N. T. Wright. The Meaning of Jesus: Two Visions. HarperCollins Publishers, 1999. © 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 Eastertide I Scripture Text Ecclesiastes 3:3-8, Galatians 2:11-14, Luke 24:28-42 Location The location of the interview Christ Community Church, Spring Lake, MI References Marcus J. Borg, N.T. Wright. The Meaning of Jesus: Two Visions, 1999. 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-0-20020407 Date A point or period of time associated with an event in the lifecycle of the resource 2002-04-07 Title A name given to the resource Two Understanding When Friends Disagree 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 7, 2002 entitled "Two Understanding When Friends Disagree", on the occasion of Eastertide I, at Christ Community Church, Spring Lake, MI. Scripture references: Ecclesiastes 3:3-8, Galatians 2:11-14, Luke 24:28-42. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Eastertide Inclusivism Transformation https://digitalcollections.library.gvsu.edu/files/original/a3d167580a2b4fbd3b891cede40ca63f.mp3 61c56323c15b6aef64c25f5f9214ef16 https://digitalcollections.library.gvsu.edu/files/original/ee907204a827dc5a7bf8dae933aa7d57.pdf 11cb31aea340c82b2fbd85a5c04dd612 PDF Text Text Just Imagine: The Real Miracle of Easter Easter Sunday, The Festival of the Resurrection Scripture: I Corinthians 15:35-37, 42-50; John 20:11-18 Richard A. Rhem Christ Community Church Spring Lake, Michigan March 31, 2002 Transcription of the spoken sermon We have come a long way in a few weeks. If you have been journeying with us, with Jesus on the Road Less Traveled, we have been in some dark environments, and we have felt the heaviness increasing until Thursday evening, the night in which he was betrayed, and Friday noon, the crucifixion. It has been a long way, and in a post-9/11 world, we have felt it more poignantly, perhaps, than at any time that I can remember. In the darkness, as it concluded, the end of the journey, we heard the mixed messages, "My God, my God, why hast thou forsaken me?”, "Father, into thy hand I commend my spirit," and now here we are on Easter Sunday morning once again, amid the flowers in all of their beauty, and the flickering candles, the magnificent music, and this setting of Easter worship. Is it too bright too soon? Do you ever feel that? Just too bright too soon to move out of that darkness into the splendor of this moment - is it simply too quick a transition? One of our families who faithfully worshiped throughout Lent and entered very, very thoughtfully into that journey with Jesus told me they came Thursday night but wouldn't be here this morning because they simply couldn't move that quickly out of the darkness and into the light. I respect that. I feel that somewhat myself. For, what are we celebrating this morning? What has brought us from that somber and sobering darkness into this beautiful moment? What is Easter, after all? What is it all about? A simple answer which the Church has given down through the centuries, of course, is that obvious answer. Jesus died in order that I might live. Jesus died to open heaven's gate. He lives and now we, too, shall live. Easter is about resurrection. Easter is about that movement from life through death to life eternal. And certainly, that is no insignificant movement and that is no insignificant realization, particularly if, as we celebrated here yesterday, we experience the life of one loved and lost a while. Not an insignificant affirmation if one receives a terminal diagnosis and knows that one's days are numbered. And so, in no way do I want to say that promise of Easter, that Christian hope is without deep meaning and great significance. © Grand Valley State University �Just Imagine: The Real Miracle of Easter Richard A. Rhem Page 2 But, think with me for a moment about that. Is that really what Easter is all about? Is Easter really all about the assurance to Richard Rhem that, at the point of his death, he need fear no darkness, for the light will dawn? I mean, what about all of the history that we have been traversing together? What about the journey of Jesus into the darkness of his day which seems to be replicated all too well in the post-September 11 world when Jerusalem is burning, when Hindu and Muslim are massacring each other, when the globe trembles with the anguish that has it in its grip. Is it really enough to say that Easter is about my personal, ultimate, eternal life? We've done that in the Church, of course. We have made that promise, and again it is not insignificant, but do you feel my question? Isn't there something more? Aren't we brushed into a broader canvas? Isn't there another story going on? My own personal existence is one thing, but what about the whole cosmic movement of 15 billion years? What about the course of human history? What about this creature that we are who comes to consciousness and to awareness and who gives society and culture and civilizations? What about the vast canvas of human history? What about the awesomeness of creation? What about the human possibility, the human experiment? Isn't there more to it than whether or not I live and die and live again? Isn't that a narrow focus compared to the broader question? Haven't we missed what Jesus was all about? Let me suggest to you this morning that perhaps Easter is about human transformation. Maybe Easter is about social transformation. Maybe Easter is about a dawning awareness of something new. Maybe Easter is about the transformation of the world. Maybe all of that in which Jesus was engaged and all of the struggle and the anguish of the human community is reflective of something deeper and something more, and maybe the followers of Jesus in the wake of his death had something dawn upon them that said, "My God! He lives!" Resurrection and the nature of it has been debated and discussed from the beginning. Peter read the lessons, Paul's long 15th chapter of I Corinthians. The Corinthians were Greeks, somewhat philosophically inclined, and there were those who were saying there was no resurrection, and Paul said, if there is no resurrection, I have no message to preach, your faith is vain, our preaching is empty, nothing has happened then if there is no resurrection. But, when he got to try to explain what in the world resurrection was, Paul didn't know any more than you do. Did you hear the torturous way he was arguing about that resurrection? In fact, he starts off that one paragraph by saying, "You fool!" That’s the kind of thing we do with one another when we're not sure, raise our voice, get shrill. Paul didn't know what he was talking about, of course. He certainly wasn't talking about corpuscles. He wasn't talking about a physical body. I thought some years ago I mentioned that Easter certainly wasn't about the resuscitation of a corpse. I really thought everybody understood that by now, but not everybody did. It ruined a few Easters, I think. © Grand Valley State University �Just Imagine: The Real Miracle of Easter Richard A. Rhem Page 3 But, you know, if you just hear Paul, he says flesh and blood cannot inherit the kingdom of God. What is buried is perishable; what comes forth is imperishable. He talks about a physical body and a spiritual body and, frankly, Paul is going around in circles because it's not about corpuscles for Paul, because Paul was on his horse and on his way to Damascus and the light knocked him off his horse and he had a vision of the ascended Lord and there were no corpuscles there. He had to go into the city and sit there in the darkness for a while and think about it. And what happened to Paul after his resurrection experience was a transformation, an absolute transformation and he was turned around in his tracks. He began to think differently and he became passionate about something of which he could never have dreamed. John's Gospel, written some six decades after the event, John who is dealing with people who have no possibility of any kind of encounter with the corpuscular Christ, tells the story of Mary and she recognizes Jesus. And of course, in the story, she wants to grab him and he says, "Don't hold me, Mary." Well, John is simply saying, isn't he, that this thing is not about bodies? Or, Thomas who missed the Easter Sunday night service, shame on him. And when he's told about the fact that Jesus was there, he says, "I don't believe it. I won't believe it unless I can put my finger in the wounded hand." And then the next Sunday night he was in church and, without coming through a door, no corpuscles there, Jesus - a hand, a wounded hand without corpuscles, can you believe it? There you are, Thomas. Well, Thomas doesn't need to touch the hand, because Thomas suddenly sees something and he says, "My Lord and my God." It is about transformation of understanding, about seeing something, and John writing six decades after the event has to deal with people whose only hope is to be able to believe it without handling it. As a matter of fact, it's not about handling it. It is about finally understanding it, it is finally to see what came to expression when the word became flesh. What was embodied in that life? That is the point - what came to expression, what was the story, what was that initial impulse of the Jesus story that led to the Jesus movement that caused people after his crucifixion to say, "The Lord is risen." Wasn't it that they began to see that in this human one, this human being, God was revealed? So, God is revealed as human. So, human beings are called to be human. And in these past weeks I have suggested that we, contrary to what we assume, are not human, we're advanced primates. But then someone suggested to me that that is a slander on the monkey world. Monkeys don't behave as poorly as we do. But, you get the point. The point is that Jesus embodied something - some truth and beauty and grace flowed through that flesh, and they saw it, and he was crucified, and they were crushed, and they said, "Oh, but he lives!" What lives is what he embodied. What lives is that which he represented. What lives is what he incarnated. God lives. God's intention lives. © Grand Valley State University �Just Imagine: The Real Miracle of Easter Richard A. Rhem Page 4 Easter is about human transformation. Easter is about seeing something. Easter is "Aha! I understand." Easter is Jesus getting through. Sometime or other in the past I put aside this little sheet, thinking some Easter I'd need a message. I came across it recently going through a lot of old materials, and it talks about an imaginal cell, from imagination. An imaginal cell. It is about caterpillars and butterflies. You know, the butterfly is the symbol of Easter par excellence, the transformation. Well, this paragraph talks about imaginal cells. Let us compare our situation with a metamorphosis of a caterpillar into a butterfly. When the caterpillar weaves its cocoon, imaginal disks begin to appear. These disks embody the blueprint of the butterfly yet to come. All of the disks are a natural part of the caterpillar's evolution. Its immune system recognizes them as foreign and tries to destroy them. But, as the disks arrive faster and begin to link up, the caterpillar's immune system breaks down and its body begins to disintegrate. And when the disks mature and become imaginal cells, they form themselves into a new pattern, thus transforming the disintegrating body of the caterpillar into the butterfly. The breakdown of the caterpillar's old system is essential for the breakthrough of the new butterfly. Yet, in reality, the caterpillar neither dies nor disintegrates, for from the beginning its hidden purpose was to transform and be reborn as a butterfly. What a magnificent analogy. What a beautiful picture. Imaginal cells. Someone named them imaginal cells. I'd love to know the zoologist who did that. I'd love to know why he/she called them imaginal cells. Those are cells that, coming out of the egg, the caterpillar carries with it, and they lie dormant in the caterpillar for a period of time until they begin to make their move and then eventually, in the transformation, they become the imaginal cells. Are they not the cells, perhaps, that imagined the butterfly? And imagining the butterfly, eventually the butterfly becomes the reality of the caterpillar. Imagination, you know, is one of the great human faculties, and we have denigrated it by saying, "Oh, it’s only your imagination." Nonsense. Those who study the human person say the imagination may be that very place where the Spirit of God has the opportunity of imprinting the human mind. The imagination can take human language and create a whole new reality, because when we tell our stories, we create a new reality. Reality is language embodied, and the imagination is that faculty by which we can dream of something that has never been. And what if all of the anguish and all of the travail of the present - what if Hindu and Muslim at each other's throat, what if the Arab world in all of its anger and its terror against us, what if Palestinian and Israeli, what if all of the shaking of the foundations in this present day is the travail and the birth pangs of a whole new world of which we have not yet dreamed? What if Easter is that indomitable © Grand Valley State University �Just Imagine: The Real Miracle of Easter Richard A. Rhem Page 5 human hope, because of that creative spirit within us that keeps pushing us to imagine another way of being, a different reality, a transformed world? What if Easter is about the dawning awareness of that which has never been, except in the intention of God? What if Easter is about something we've not yet dreamed of and even now is underway? Just imagine! That's the miracle of Easter. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Easter Sunday Scripture Text I Corinthians 15:50, John 20:17, 29 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-0-20020331 Date A point or period of time associated with an event in the lifecycle of the resource 2002-03-31 Title A name given to the resource Just Imagine - The Real Miracle of Easter 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 March 31, 2002 entitled "Just Imagine - The Real Miracle of Easter", on the occasion of Easter Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: I Corinthians 15:50, John 20:17, 29. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Easter Inclusivism Transformation https://digitalcollections.library.gvsu.edu/files/original/c062828c05461539cdb9dafe3b5074e3.mp3 507fa4a7ea2e4a365802043d5cfab969 https://digitalcollections.library.gvsu.edu/files/original/d43757fdd130d16af9258f78f7247004.pdf 3237d13538c0d3afcc7853f603ad2d59 PDF Text Text The Rise of Easter Faith From the series: Credo Text: I Corinthians 15:8; Acts 26:13 Richard A. Rhem Christ Community Church Spring Lake, Michigan April 22, 2001 Transcription of the spoken sermon For some reason or other (I suppose it is my age), I am beginning to reflect back over the way that I have come, and Easter brings me back to my European experience. I was very, very fortunate that, after seven years of pastoral ministry, I was able to take four years for study and reflection in the European setting. I had come here in 1960 and I had all the answers, and after seven years of pastoral experience, I began to learn what the questions were, and for the first time in my life I wanted really to know, I wanted to understand as best I could, wherever it might lead me or leave me. That European experience was precious, and it has continued to bear fruit in my life ever since. When I got there in the late 60s, the theme was the resurrection of Jesus Christ. Everybody was talking about it; the scholarly world was abuzz with talk about the resurrection. There had not been much talk of resurrection for over one hundred years. The leadership of theological investigation was pretty much centered in Germany, Holland, England, and the Continent, and the impact of the Enlightenment had sent shockwaves through the Church and its academic establishment– that Enlightenment of the 18th century, the birth of critical thinking when our knowledge of the world exploded, when we entered what has been called the Age of Reason. One could do one of two things if one was a believing person in the light of that Enlightenment - one could either run for shelter in orthodox creed, batten down the hatches, build the walls high and refuse to allow the critical thinking and the knowledge that was coming to light to have any bearing on one's faith, or one could try to take it in and then see what kind of adjustment to faith or what kind of new understanding of Christian tradition might be forthcoming. I grew up and was nurtured in a tradition which shut itself against critical thinking, critical rationality. There was a great liberal establishment that sought to come to terms with the new knowledge that was coming to the fore, trying to understand the Gospel in light of that new knowledge. That liberal establishment, in my experience was the enemy, very threatening. They had given up on God and the Gospel. But, when I got to Europe, there was a point of sufficient maturity © Grand Valley State University �The Rise of Easter Faith Richard A. Rhem Page 2 whereby I began to see that those who were trying to interpret the Gospel in light of emerging knowledge, were not enemies of the faith but, rather, were trying desperately to give testimony to the faith in an entirely new world situation, an entirely new world view. I came to see that, as a matter of fact, that is what every generation must do, because the world keeps changing, the situation changes, and so new knowledge coming to light calls for a new translation or a revisioning of the faith in light of the reality which everybody is living. There was a phrase I learned at that time, the climate of opinion, and I came to understand for the first time how every period and every epoch has a climate of opinion. It is that overwhelming sense of what is; it is that unquestioned view of reality which is conscious or unconscious, but shared generally, and I came to see that the great liberal attempt to articulate the Gospel was really an heroic attempt to speak the grace of God in a totally changed situation, and that these people were not to be scorned but to be respected and listened to, and valued for that attempt to move the Gospel into another key. It was not that in the rise of critical rationality we were becoming more intelligent than our forebears or those who formulated the early creeds or wrote the Gospels. I was thinking about that last evening. We still go back and read Plato and Aristotle. We still converse with Socrates and the Golden Age of Greek philosophical development. Five hundred years before Jesus Christ the Greeks were wrestling with ultimate human questions about the meaning of life and the human experience, and we still study them today. We still read with profit those discussions. I got a depressing thought when I realized that 500 years from now, no one is going to be looking at my sermons. So, you get my point. It is not that suddenly we have become so brilliant in contrast to those earlier generations who were benighted. We probably have lost a dimension of depth which they possessed. But, as a matter of fact, the world has changed. Just the knowledge of the world in which we live has changed, the nature of our human experience has changed, the nature of the human person comes to light, the whole of reality breaks open in a new and fresh way, and now what does it mean to believe in Jesus Christ? Such discussions had been going on in Europe. There was a great New Testament scholar, Rudolf Bultmann, who had a project of demythologizing the Gospels. He said if you turn a switch and the light goes on, if you turn a dial and you hear voices from the ether waves (and what would he say about the Internet), that experience of modernity demands of us some fresh understanding of the meaning of the Gospel, and so he suggested a program of demythologizing the stories of the Gospel. At the time I arrived, his students were around, as well as the students of Karl Barth, and about that time they were investigating again the centrality of the resurrection to the Gospel story, and it was becoming evident that you couldn't understand the New Testament witness without the resurrection. It was absolutely central. It was the resurrection that had created everything else, and so, there were attempts to explain and to understand the meaning of resurrection in those New Testament documents, particularly in the Gospels, and it was quite an enterprise. Understand that I was going over to © Grand Valley State University �The Rise of Easter Faith Richard A. Rhem Page 3 Europe ready to learn but still scared to death I would go home with nothing to preach. There was a contention at the time that Easter was the rise of faith in the hearts and minds of the disciples. Jesus didn't arise in terms of a body coming out of a tomb, but Jesus arose in the understanding of the disciples. That was rather threatening to me; I was trying to find somebody who was looking for at least a faint footprint of God's action in the sands of time. Have you ever been there? Have you ever said to God, "If You'd just give me something tangible to hold unto?" I desperately wanted to believe. I desperately wanted to preach good news, but I didn't know if I could, and that possibility of resurrection being the rise of faith in the minds and hearts of the disciples looked like a possibility, although it wasn't quite enough for me. But, I think I heard myself last Sunday on Easter Sunday suggest that very thing - that Easter was the rise of faith in the minds and hearts of that intimate circle around Jesus who were crushed in his crucifixion, but who came to realize in their community together that what he was could never die, and so they shouted, The Lord has risen!" Now, what happened, I don't know. I did read I Corinthians 15 in which Paul deals not with a corpse coming out of a tomb, but with a vision of the living Christ. I even went to my Greek Bible and I made sure that the word he used in that second paragraph of I Corinthians 15 is the same word throughout. He says that "Jesus appeared to Peter, to Cephas, he appeared unto James, he appeared to the twelve, he appeared to 500 at one time and many of whom are still alive, and finally, as one born at the wrong time, he appeared also to me." That is the clue, of course. "He appeared also to me," and the same word is used, the same seeming substance as to the appearance to Peter and James and to the twelve and to the 500. We know when he appeared to Paul, according to Paul's own testimony. In the Book of Acts going on the way to Damascus to rub out any sign of the followers of the Way, he is confronted with a light and a voice and he's knocked off his horse and his life is transformed, inwardly transformed, turned around, according to his own expression. And so, apparently, it wasn't necessary to have an Easter experience. It wasn't necessary to have an Easter experience by touching a corpse revived. It could happen inwardly in the imagination, in the mind, in the heart, in the being. It could happen in a visionary manner of one sort or another. In fact, if you would go on in that 15th chapter, you would find Paul trying so hard to figure out what in the world was going on. He talks about the physical body and then he talks about the spiritual body. Well, what is a spiritual body? Whatever it is, Paul contrasts the physical body, the flesh, with that spiritual body, and he goes on in another place in that same chapter to say, "Flesh and blood cannot inherit the kingdom of heaven." Obviously, he was saying it is not Jesus come back in flesh and blood that is present, that is appearing, that is experienced. © Grand Valley State University �The Rise of Easter Faith Richard A. Rhem Page 4 Probably my favorite Easter story is the story of the Emmaus Road: two companions making their way from Jerusalem to Emmaus, and another joins them along the way. They don't recognize him and, to make a long story short, they invite him to come because it is nearing eventide, to break bread with them and he comes into their home and instead of being their guest, he acts as the host. He blesses the bread, breaks it and gives it to them, and they say, "My God!" and he is gone. What kind of an experience is that? It is an experience of a presence, of a spirit, of a reality, experienced in conversation, in communion, at table, breaking bread. It is the experience of a presence, so they speak of a burning heart and suddenly their eyes are opened and, of course, when their eyes are opened to recognize him, he's not there because that is not the point. Now, if you go on to the next paragraph, Luke is a bit nervous about the fact that we might get the impression that that is all there is and that is enough, and so he has them coming to the disciples that same night and he sits down with them and they look at him horrified and he says, "What's the matter? I'm not a ghost. Anybody got a boiled fish?" Well, that really runs counter to that earlier experience. I am sure Luke, the Gospel writer, is trying to say, "Look, this wasn't an hallucination. This was not just an illusory, momentary experience. This thing is real. Jesus lives. The God-presence that was present with us in Jesus is present with us still. He can still create a burning heart. Across the table, bread broken, something happens between us." In various ways, some contradictory, those gospel writers are trying to say that the one who was crucified is still present in conversation, in community, in the breaking of bread, God with us, Spirit with us, that which was present when we were with Jesus did not die, crucified though he was, for we are still the community of the burning heart, for we experience the reality in the presence from God. What was the result? Credo. In Latin and Greek, it means "I believe." Credo, the first word of the Apostles Creed, the first word of the Nicene Creed. Credo. Credo in God. I believe in God. That was the consequence of the Easter experience, of the Easter faith. The Church went on to confess its faith. It did it in its own conceptuality, in its own world and life view, it did it in the only language and understanding available to it. But, it was trying to say there was something real here. I believe in God. What God? God the Creator. What God? The God of whom Jesus spoke. What God? © Grand Valley State University �The Rise of Easter Faith Richard A. Rhem Page 5 The God whose Spirit is here in the midst of us. They said, "I believe." For us, belief has become a difficult thing because we think post-Enlightenment, post-scientific method, post-empiricism. We think that belief has to do with the things that we can verify scientifically, and there is a lot that we cannot verify scientifically, and so belief comes into trouble. But, in its origin, initially, in the study of "to believe," it was "to love." In German, Beleven. The beloved. The creed also originally meant not that which I believe intellectually, but that which I give my heart to, that in which my heart rests. This is the trust of my life. I believe. I rest. I trust beyond anything that I intellectually can take apart or empirically verify. It is the tone quality of my life. It is who I am. I believe because I have experienced that which is beyond fathoming, and I continue to experience it now and again with another in conversation, in community, in the breaking of bread, with a companion along the way, the one who comes to dinner. Last Tuesday night, Rabbi Sandy Sasso was here and I had the privilege of being at the table with her and breaking bread with her. She is the author of those marvelous children's books, and she was the guest of our Worship Center and some other supporting groups. A lovely person, a wonderful human being, this woman Jewish Rabbi who writes children's books about God. Nancy and I, after her wonderful lecture, bought one hundred dollars' worth of books for all the grandchildren. On the next morning, I took those up to my loft and I read them and I cried. One of them entitled, In Between, tells about a village where there are no streets, with rocks and weeds, and most of the houses have no windows. Only two houses have windows, and the man and the woman who have each a window in their house, are commissioned by this village, stumbling around, stammering, to go out and to search whether or not there is a God. And so, she goes and climbs the highest mountain and reaches for the clouds and searches in the depths of the ocean. He goes across the desert, around the world. Each of them in search of God finally come back together. Neither of them has found God. She touches his sunburned arm and he wraps his blanket around her, and they return to the village where everything is the same, except they begin to build windows in all of the houses. The villagers say to them, "Did you find God in the desert?" "No." In the mountains?" "No." "In the ocean?" "No." © Grand Valley State University �The Rise of Easter Faith Richard A. Rhem Page 6 "See? We told you there is not God." "Oh," they said, "we found God." "Where, then, is God?" They looked at each other and they said, "God is in-between." Now, if you can't cry at that, then you need to pray for eyes to see and ears to hear and a heart to understand, because, my God, I believe. © 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 Eastertide I Series Credo Scripture Text Luke 24:31, I Cor. 15:8, Acts 26:13 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-0-20010422 Date A point or period of time associated with an event in the lifecycle of the resource 2001-04-22 Title A name given to the resource The Rise of Easter 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 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 22, 2001 entitled "The Rise of Easter Faith", as part of the series "Credo", on the occasion of Eastertide I, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 24:31, I Cor. 15:8, Acts 26:13. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Nature of God Resurrection Transformation https://digitalcollections.library.gvsu.edu/files/original/6c6ef22c168ffec99992ab976c765285.mp3 6e3d953f4d2a3063267b496725847956 https://digitalcollections.library.gvsu.edu/files/original/b4d0ceb7ec32066d5e4a3efc13c05b48.pdf 992623983168a099772777cb7905d0d3 PDF Text Text The Truth That Will Not Die Easter Sunday Psalm 82; I Corinthians 15:12-29; Matthew 27:50-54 Richard A. Rhem Christ Community Church Spring Lake, Michigan April 23, 2000 Transcription of the spoken sermon Have you ever wondered where the idea of resurrection came from, where the thought arose? Actually, I suppose the question which is given classic form in the Hebrew drama of Job says it well: "If one die, will one live again?" That question probably arose in the very dawning beginnings of the human experience, the beginning of consciousness, self-consciousness, consciousness of myself and consciousness of another, and the beginnings of human relationship, and then one day the breath goes out of the other, the spirit leaves and there is death, and the mystery of death would eventually cause a thoughtful, human consciousness to say, "If one dies, will one live again?" What is this mystery of life and of death? But, actually, that endemic, human question has nothing to do, really, with resurrection. Resurrection finds its birth, its advent in Second Temple Judaism, the late centuries just before the birth of Jesus. Actually, the Torah, the five books of Moses, knows nothing of resurrection or deals at all with whatever there may be in life beyond this life. The common phrase is, "And he was gathered to his fathers," which I suppose was an expression of trusting at death as one had trusted God in life. But the situation of the Jewish people in Judah became severe due to the brutality of the Roman occupation and, prior to that, the persecution under the Syrian empire of Antiochus IV. Those awful experiences in the first couple of centuries before the birth of Jesus created a growing conviction that those righteous martyrs who suffered because of their faithfulness to God, who died because of their commitment to the covenant, would surely rise again. It wasn't the Greek immortality of the soul, an ongoing existence of the soul, but it was a bodily resurrection that was conceived of, and it was a bodily resurrection because in the body they had suffered, and the body had been put to death, and those experiencing that brutality, experiencing the loss of the righteous martyrs, began to speak of resurrection, a general resurrection when the righteous martyrs would come forth from the grave, bodily. What gave them the idea? The idea stems from the fact that the God of Israel is a God of justice, and in the face of persecution and suffering and the loss of these faithful ones, the question was asked: If God is just, will they not come forth © Grand Valley State University   �The Truth That Will Not Die Richard A. Rhem Page 2   again, for their life was cut short, their life was cut off? It is in that context that the idea of a bodily resurrection or the resurrection of the dead emerged. And again, it emerged not primarily because of the martyrs, but primarily because of the conception of God. Psalm 82 was read today. It is as though Israel's God holds a council of all the gods of the nations and God charges them with the failure to bring justice to the world, and God dismisses them and says, "Your time is over because you have failed to effect justice on the earth and, consequently, the very foundations of the earth are shaken." It was the Psalmist's conviction, reflecting a deep strain of Jewish faith that justice must prevail and where there is injustice, creation itself is brought into instability, and so the 82nd Psalm dismisses the gods of the nations for their failure and ends with a prayer to the God of Israel, "Come, 0 Lord, and judge the world, judge the nations, bring judgment, bring justice to bear." This was the deep conviction of Israel; it was the character of Israel's God and, consequent upon that, these righteous ones who died for their faith could not simply be left dead. There is a theme in the Hebrew Scriptures which is repeated over and over again. It is the theme of persecution and vindication. It is a very strong theme that one can trace through the Psalms and through the prophets. Persecution, vindication, with vindication taking place in this life, in this world. It was to be a vindication before the enemies. Daniel is thrown into the lions' den for his faithfulness, and God stops the mouth of the lion and saves Daniel. Queen Esther rescues her people from a conspiracy to bring them to annihilation and the adversary. The enemy is judged and brought to ruin. That theme of persecution and vindication ran strong in the Hebrew scriptures because of the conviction that God was God and God was good and God was just, and God was the living God and, consequently, God could not tolerate that kind of situation to go unmarked. There is the origin of the idea of the resurrection of the body. What will we do with it today? You found a piece of it already in Matthew's Gospel that was read. At the death of Jesus, people come out of their tombs. Now, Matthew had a little problem. He's obviously putting a couple of traditions together and it doesn't really make sense, to be honest, because they come out of the tomb at the death of Jesus but they have to sort of sneak around in the bushes until Sunday morning because they can't perceive Jesus. They show themselves at the resurrection, but they come out of the tombs at the crucifixion, and that is a reflection of this idea that's deeply written in those centuries just prior to Jesus' death, that the righteous ones would certainly be vindicated by God. But, what will we do with it? Paul assumed that with Jesus' resurrection the final, general resurrection would follow very soon. Everything seemed to hinge on that for Paul and, of course, as we know, it has not yet come 2000 years later. So, what do we do 2000 years later with this wonderful conception of the justice of God causing the vindication of the righteous dead? © Grand Valley State University �The Truth That Will Not Die Richard A. Rhem Page 3   Well, the world is a lot bigger for us than it was for the writers of the scripture. We know that we are engaged in a cosmic process of some 15 billion years. We know that we are the end products of that 15-billion year unfolding and that we live at the very fraction of the last second of that whole process. We know that we are quite amazing. We are, you know. Here we are on an Easter Sunday morning contemplating together our life, our existence, our death, and if there's anything more. Spirit has emerged and the human has become a spiritual being living in community, and what a wonder is this human existence. What a gift. What a marvel it is to encounter, here and there, the grace of life. There was a moment here last night as the Easter Vigil finished. It was rather chaotic with flowers all over the place, and there was a child barely a year old, Meika, whose mother brought her and sat her right here, on the steps of the chancel. She sat there like a little queen, with a long-stemmed tulip across her lap, and her picture was taken. I suppose that Nancy got that picture, too, and it will be on the bulletin board one of these days. A beautiful child. Have you ever stopped to wonder in the face of a child? Have you ever stopped to wonder in the face of the other in whom love dwells? Do we take time to be aware of the marvel of the human story? What are we going to do with this story that we are living and that we are experiencing? I rather think that in the Christian church what we have done with resurrection is move it from that vindication of the suffering righteous to simply life at another place and another time. I think we have lost that corporate community sense in which the justice of God was called in on behalf of those who died for their faith and we have made it our own personal excursion into some realms beyond and, in so doing, we have lost its footage. In so doing, we have lost the message that it was initially meant to convey. But, what are we going to do with it? What of Job's question, for it's your question and mine, as well: "If a man die, will he live again?" I don't think we can treat it the way the biblical writers did in terms of expecting God, somehow or another, to come in and "fix it." Could we dare hope for that? Expect that, after the Holocaust when the heavens were silent and God unmoved to action? Have we not learned in our human experience that the God of Israel is the God of justice who, in response to our question, "How long, 0 Lord, how long?"says to us, "How long, O people, how long?" Are we not called to the transformation of the world? You see, if we make resurrection just some personal excursion into the realms beyond after death, if we wait somehow or other for God to move the gears of the universe, then another Holocaust could occur. But, if we could only get a sense that the justice of God that came to expression in that Hebrew prophet Jesus is about world transformation and that God looks for us to change our world, then we could live fully. We could be totally engaged; we could love wildly, and we could give ourselves for the transformation of our world and, living fully, trusting © Grand Valley State University �The Truth That Will Not Die Richard A. Rhem Page 4   God, we could die well after a life full of meaning, full of significant engagement. And then, who is to say -after fifteen billion years - are we the climax of it all? Would that not be an arrogant assertion? Fifteen billion years and here we are, in the wonder of life, in the amazement of grace, in the beauty of human community. But, who knows? Who knows what yet may be? Who would say that this is all there is? In the light of the God of Jesus, the Jesus who embodied the God of justice, the God of Israel, I can live with meaning and significance now, and die in peace, full of hope, full of trust... waiting for just one more surprise. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Easter Sunday Scripture Text Psalm 82, I Corinthians 15:12-29, Matthew 27:50-54 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20000423 Date A point or period of time associated with an event in the lifecycle of the resource 2000-04-23 Title A name given to the resource The Truth That Will Not Die Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on April 23, 2000 entitled "The Truth That Will Not Die", on the occasion of Easter Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 82, I Corinthians 15:12-29, Matthew 27:50-54. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Easter Justice Resurrection Spirit Transformation https://digitalcollections.library.gvsu.edu/files/original/a3894faefaa41d2b7454989d2bf740d4.pdf 4a3faedb739404c4559afe13101d7b09 PDF Text Text Embraced By the Light Easter Sunday Text: I Corinthians 15:54, 57; Psalms 116:8; Mark 16:6 Richard A. Rhem Christ Community Church Spring Lake, Michigan April 3, 1994 Transcription of the spoken sermon It’s good to celebrate the resurrection. This is not really a day for preaching. It’s a day for witnessing to a wonderful truth. It’s a day for praising and praying and singing and dancing. And the service is laced with all of that, and eventually we will come to receive the tangible sign of God’s everlasting love as we take bread and cup: an invitation to you to come to this table, for the Lord is risen, He is risen indeed. And we celebrate in bread and cup that ongoing life of Christ that is ours. This is a day in which we celebrate the fact that we now and forever are Embraced By The Light. The title of the message was intended to hook you if you had been aware of this book Embraced By The Light, by Betty J. Eadie. This book has sold in the thousands and, when I realized that it had become a phenomena in our day, I thought, what better to do on Easter than simply to celebrate what is celebrated in this book—the story of a near death experience and eternity being packed into those few moments in which insights were learned and intuitions were satisfied and fulfilled as Betty Eadie testifies to her grand tour of heaven, her encounter with Jesus Christ, even her encounter with God. Well, Embraced By The Light happens to be a phenomena in our day. The other day I got an article, which Nancy cut out for me. It was from the Detroit Free Press of a couple weeks ago entitled, “Spiritual Books Touch Many Readers”. She knew that I was going to refer to that book, and this article speaks about that book and Where Angels Walk and The Celestine Prophecy, and it goes on to describe what has got to be a trend and probably a fad of rather large proportions in our day of people who are witnessing to the fact that there is something deep down in us that wants to know what lies beyond, whether there is something more, or whether this is all there is. In last Sunday’s New York Times book review, as I opened up to the back, I recognized that in terms of the hard cover books that are out there, there is a fiction book The Celestine Prophecy, about an ancient manuscript found in Peru that provides insight into achieving a fulfilling life. That’s a novel. It’s number two in the fiction column. But in the non-fiction column, number three is How We Die, a physician and surgeon reflecting on life’s © 2013 Kaufman Interfaith Institute and Grand Valley State University   �Embraced by the Light Richard A. Rhem Page 2   final chapter. Number one is Embraced By The Light. Forty-six weeks on the list. Then, once the hard covers are out and you go to the paperbacks, some books just keep selling. Here in the paperback best seller’s non-fiction is number one: Care of the Soul, by Thomas Moore, whose latest book is on the other list number four or five, Soul Mates . Number two, The Road Less Traveled, by Scott Peck with which many of you are familiar, 542 weeks on the best seller list. How would you like the royalties on that one? Number four, Where Angels Walk, by Joan Wester-Anderson, stories about angelic interventions in human affairs. Now folks, this is not The Christian Century or Christianity Today, this is The New York Times Book Review list, and it evidences to the fact that there is a widespread yearning in the human heart to pierce the veil and to determine an answer to that primal question within us. Is this all there is? Or, is there something more? There is a whole world out there beyond the parameters of the organized church and institutional religion, people who perhaps long since have given up on religion per se, but who cannot finally deny that question that in our day has erupted again with a fury. What lies beyond the veil? Is there something more? Or, is this all there is? I began to look at that literature again; some of it I’ve had around for a long time. It was 1970 when Elizabeth Kiebler-Ross the Swiss psychiatrist wrote her book on death and dying, the consequence of interviewing terminally ill patients to see the stages through which they went as they came to terms with the fact that they would die. It was 1975 when another psychiatrist Raymond Moody wrote the book Life After Life , documenting 150 cases of near death experiences, these out of the body experiences, as Embraced By The Light tells Mary Eadie’s experience. Then, I remembered that in 1983 at the University of Michigan I had listened to the Catholic theologian, Hans Küng talk about “Eternal life?”—question mark— with all of these questions: death?, and hell?, and heaven?, purgatory and judgment?, etc. He begins with this near death experience and he examines that and he’s writing an account from somewhere and it sounds a little bit like it could have come out of Embraced By The Light , and I’m thinking where is Küng getting this story, only to find, as I concluded the paragraphs that recount this experience, that it was written by none other than the Greek philosopher Plato, twenty-five hundred years ago in Book X of The Republic. As Küng points out, you can document this from Indian philosophy and in religious writings from ancient Egypt across the world, across the generations, universally—there is this question. Is this all there is? Or is there something more? Well, Easter is the day in which in the Christian church we bear witness to our conviction that this is not all there is. But, rather, that the best is yet to be. On the dawn of Easter morning when Christ arose, he became for us a light that illumines our life backwards and forwards. And the resurrection of Jesus Christ is the heart of the Christian Gospel. We worship not only on Easter morning but every first day of the week in celebration of that event. Every Sunday is a little © 2013 Kaufman Interfaith Institute and Grand Valley State University �Embraced by the Light Richard A. Rhem Page 3   Easter. It is the very heart and center of the Christian message. In Mark’s account simply, “He is not here. He is risen.” St. Paul says, “Death is swallowed up in victory. Thanks be to God who gives us the victory through our Lord Jesus Christ.” I don’t know whether the Psalmist had a near death experience or not. I am sure they didn’t call it ‘clinically dead’ at that time, but he speaks about being “enwrapped in the snares of the hades, of Sheol . . . the pangs of hell that hold upon me,” he says. And then he praises God and says, “You have saved my eyes from tears. My soul from death. My feet from falling.” So the Psalm is a Psalm of praise in which he begins, “I love the Lord.” Well, who loves the Lord? The person who has been touched deeply in the depths of their being, the person who has had some life-transforming experience. The Apostle Paul says, “I show you a mystery, and it is a mystery, it is a mystery about which none of us know in terms of scientific verification. It’s not for verifying. But the person who has had a deep experience finds themselves transformed. I had wished that Betty Eadie had been a bit more modest. She learned an awful lot in those moments. My goodness, what she learned! However, she doesn’t know, and I don’t know, and you don’t know, but her life was changed. Thank God, she used her experience in order to call people to kindness, to say that ultimately all is love, and apart from love there is nothing. Embraced By The Light, yes indeed! That’s the Easter message. That’s what we celebrate today— the gospel of Jesus Christ is the Good News about life beyond life, and both are important, and both perhaps should receive equal emphasis. Life beyond life—this is the life—and the best is yet to be. That’s the story of Easter. And as I reflect on that I recognize that the Church has this marvelous message that the center of it is the Gospel, and that means Good News. Then I realize that the whole world out there is so hungry, yearning for some answer, some peek through the veil. And I say to myself, “If we have the Good News, and if the world is longing for that news, why have we become so much the place of bad news in the minds of so many of the human family? If the world is asking the question and the heart of our faith is the answer, why . . . why has the Church been identified with legalisms and moralisms and oughts and shoulds and musts? Why has the Church been identified with the imposition of guilt and the exploitation of that guilt with threat, with the fear of judgment and the possibility of hell? Why? If Easter is our day, if it is the heart of our message, if this is the question that finally will not be dissolved in the human mind and heart, then must we not become once again a place of Good News? A few years ago I coined a phrase for Christ Community, calling it “An alternative to church as usual.” I’m wondering if we have to be even more radical than that? The Christian tradition is a grand tradition, but with all of the baggage of the Church that we get brushed with, perhaps it should be the “Unchurch,” like the “Uncola,” so that we could separate ourselves from all of that that is so dark, so © 2013 Kaufman Interfaith Institute and Grand Valley State University �Embraced by the Light Richard A. Rhem Page 4   dismal, so miserable. I mean, the world longs to know this, but somehow or other, the way we have packaged it, the message isn’t getting through. And what a message it is. Look at Jesus. Look at that life. Just look at that life. We’ve gone seriously through that life again in this Lenten season. What a life! What a man! What integrity, what strength, what grace, what love! What a life! I can understand that the writer of the fourth Gospel would say, “This is the way, this is the truth, this is the life. No one will come to the Father except that way, with that truth and that kind of a life.” What a life . . . and what a death. Look at the shadow side of the whole human condition, which comes to expression in the crucifixion of such a life. Then today, what a story: He lives, not because of him, not because of any human possibility, but because God will not give up, because God will not abandon creation, because God will not let us go. There is life beyond life because it’s God’s gift, and God will never quit. This past week I visited the nursing homes where a number of our people live in various states and conditions. I must say to you this morning, if you are young and able bodied, doing well, prospects good, go ahead and deny the question or nibble around the edges of a bit of cynicism, but if you would walk the halls of the nursing homes with me, up and down the halls with me, you would see concentrated in that place — what is the end of this human experience, physically, biologically, physiologically. The question would press in upon you and you would say then too, “Is this all there is? Is there nothing more? My word to our dear people in nursing homes this week was simply this: This is not the final stop. This is not the last chapter. Thank God Easter is coming, and the best is yet to be. And, by God, I believe it! I believe it! Credo. That Latin word that says I believe. I don’t know, but by God, I believe it! © 2013 Kaufman Interfaith Institute and Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/21f8c857c9e4640951ba595507d1233b.mp3 1a214b40d478e0feea14ab0cc9174d52 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Easter Sunday Scripture Text I Corinthians 15:54, 57, Psalms 116:8, Mark 16:6 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-0-19940403 Date A point or period of time associated with an event in the lifecycle of the resource 1994-04-03 Title A name given to the resource Embraced by the Light 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 3, 1994 entitled "Embraced by the Light", on the occasion of Easter Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: I Corinthians 15:54, 57, Psalms 116:8, Mark 16:6. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Easter Love at the core of reality Spiritual Quest Transformation https://digitalcollections.library.gvsu.edu/files/original/28187beb65add7f4f496ac917450398a.pdf df2feb784c43547071eaaddac8e65be3 PDF Text Text The Secret’s Out Text: Isaiah 49:6; Ephesians 3:6 Richard A. Rhem Christ Community Church Spring Lake, Michigan Epiphany I, January 9, 1994 Transcription of the spoken sermon "I will give you as a light to the nations, that my salvation may reach to the ends of the earth.” Isaiah 49:6 .. “The Gentiles have become fellow heirs, members of the same body... through the gospel." Ephesians 3:6 If someone says to you, "You Christian people really shouldn't celebrate the festival of Christmas because it's a pagan festival rooted in ancient paganism," you could say, "That's right. We know it," and just blow them off. Well, don't do that. Be gracious. Be matter-of-fact. On this Epiphany Sunday, or the Sunday after Epiphany, we do celebrate what once was the pagan Festival of Light. Originally, the birth of Jesus was celebrated on January 6. There is a long history that I won't go into this morning, but eventually with Constantine, the emperor in Rome, and the Roman calendar having the winter solstice at December 25 (that point at which the sun is farthest from the equator when it stops going away, and shortening the day when it is coming back and lengthening the day), the ancient world celebrated the Festival of Light. In order to have the birth of Jesus celebrated apart from the January 6 date, the ancient church began to celebrate Christmas on December 25. And then, after the twelve days of Christmas, comes a celebration of the visit of the magi on the 6th of January. We have concocted this calendar. It bears no semblance to reality. We don't know those dates, but in the ancient church and in the liturgical tradition of the church, what we have done is celebrate what we believe, in a series of festivals. We believe that "The word became flesh and dwelt among us." Mary had a baby and that child was visited by shepherds and by those from the East, called wise men or magi, and on this particular Sunday, the first Sunday after Epiphany, we remember that the one who was born was the Light of the world. Epiphany. The word means manifestation, and it is the celebration of revelation. It is the celebration of the unveiling of God when the light of God shined into human hearts. Epiphany is the season of revelation. From the visit of the magi, we have the symbol of the star. And from the star we have the symbol of light. © Grand Valley State University   �The Secret’s Out Richard A. Rhem Page 2   We celebrate at this time the fact that the light has come and shined into our minds and hearts. We become illumined so that we behold the mystery of God that mystery that otherwise would be cut off from us. In Christian theology or Christian doctrine we talk at the season of Epiphany about revelation because we do not believe that God is at our disposal. God is not at the end of some human syllogism in logic or some scientific investigation. God reveals God's self, and Epiphany from the Greek word meaning manifestation celebrates the fact that God has not left us in confusion or darkness, but God has made God's self known to us. That is what we celebrate. Epiphany is about revelation - the sudden brightness of the landscape of the mind or of a society or culture, when suddenly someone or people together say, "Oh, I see—Oh, we see." Colette and her teachers in our Worship Center have used the idea with the children in the phrase "Epiphany Eyes." Epiphany Eyes are eyes that see through or see something that was always there but not seen. It is a delight to hear a child talk about Epiphany Eyes. It is seeing—really seeing that which before was not seen at all. It is that sudden revelation—light dawns on one. One says, "Oh, I see. Suddenly, I understand." With Epiphany Eyes, however, we need to be careful that we don't identify the revelation with the eye, for truth is not in the eye of the beholder. The Epiphany Eye is the instrument that is gifted by God to illumine, to give understanding and knowledge. To be illumined by God is to be transformed by God. Salvation is all about coming to dwell in the light of God's presence and to experience that presence as reality. So we enter again into that season when we worship and adore the God who has made the divine reality present to us. Now we see. The Light has come. Israel at its best understood that it was called by God, gathered by God to be the instrument of light to the nations. In the original call to Abraham and Sarah, it was not a call to the exclusion of the rest; it was a particular call to a particular people on behalf of the rest. "In you all nations of the earth will be blessed." By and large, Israel forgot that. By and large, Israel did not live up to being a beacon light to the nations. But in the Hebrew Scriptures there are those universalistic notes. I read one of them a moment ago, Isaiah 49, one of the servant poems in that section of Isaiah's prophecy. The servant is called by God to bring light to the nations, so God says, "My salvation may be experienced to earth's farthermost bounds." There was that insight at that point at least in Israel's history through this prophet or writer that the light of God—the light that had dawned on Israel— was not to be put under a bushel, but was to be brought as a beacon to the nations so that all people might celebrate in the light of the God who had created all things. Most of the time Israel missed the point. Paul (or Saul as he was called then), for example, narrow minded religious fanatic—a real classic bigot, was on his way to Damascus to stamp out the followers of The Way, when the Light dawned upon him and cast him to the ground. He said, "Ah, I see. What would you have me do?" He became, in his own understanding of God's calling, an apostle to the Gentiles. Or to translate that © Grand Valley State University �The Secret’s Out Richard A. Rhem Page 3   Greek word equally well (I prefer it) an apostle to the nations, for Gentiles were simply all of those who weren't Jews. So, Paul understood himself as one called an apostle, a sent one, to the nations. In this third chapter of Ephesians, which is a fascinating passage really, Paul begins to say he is going to pray for the people of Ephesus. But after the first dozen words, he interrupts himself to begin to talk about this amazing thing. It takes him way down to verse fourteen to get back to where he started in verse one. In the meantime there is a big parenthesis about this light that has dawned. Paul, Jew, exclusivistic, an adversary of those who were other, threatened by Jesus, ready to stamp out those followers, had an Epiphany experience and become the apostle to the nations. In writing to a congregation, which he founded, he is still all thrilled about this amazing, mindboggling revelation. He says, "The mystery was made known to me by revelation." A little farther on he says, "In former generations this mystery was not made known to humankind that has been revealed to his holy apostles and prophets by the spirit, that the Gentiles have become fellow heirs—are the members of the same body, share in the promise of Christ through the Gospel." Then he goes on with another paragraph. "The boundless riches of Christ be made known through me to make everyone see what is the plan and the mystery hidden for ages in God who created all things." He doesn't talk about God as redeemer, he talks about God as creator, because he is talking about the first principle, if you will; he's talking about the ground of all reality. He says, "The amazing thing that I have discovered is that the creator of the cosmos has shined light on all humankind." He said, "For generations this mystery was hidden. We didn't understand it. But now, through me, by revelation of the spirit through apostles and prophets— now we have a calling to announce to everyone: 'The Light has come, and that God is the God of all people." That simply amazed Paul. He was going his own way with intention and deliberateness and he got turned around in his tracks and came back 180°. The Church has understood that people, and therefore, the Christian movement has been a missionary movement. In the historic Christian missionary movement, this has translated as, "The Light has come and now salvation is available to all people, and if you will repent and believe and be baptized and become part of the Christian movement, then you become a Child of the Light. The historic Christian mission in the wake of this amazing revelation has understood its calling to be Light to the nations, as the servant in Isaiah's prophecy understood himself to be a Light to the nations - to bring Good News to the whole world. The Great Commission says, "Go into all the world and preach this Good News," and we have done it, proclaiming this as a possibility. We have done the Christian mission in a kind of "if/then" basis: If you will believe, if you will be baptized, if you will repent, if you will become one of us, if you will turn around, change your life, then you are a Child of the Light © Grand Valley State University �The Secret’s Out Richard A. Rhem Page 4   I wonder though if there is not another way to understand that revelation to Paul, that revelation that occurred through Jesus Christ, our Lord. I wonder if, rather than offering salvation as a possibility, if we might not offer it as a reality, as an accomplished fact. I wonder if the historic Christian mission had it right, in understanding that the Light must be proclaimed and shared, bringing people around into the Christian movement, or if the Christian movement might not have been that privileged people upon whom the Light dawned who were called to announce to all people that the Light indeed has come; that the Creator of the heavens and the earth is the God of all humankind. I wonder if we might not have gotten farther and made the world a more peaceful place, for we know that our world is torn apart by partisan, sectarian, religious commitment. We know today, a couple thousand years after Paul, that religion is perhaps the most dangerous force afoot in our world. I wonder (Sometimes I think I have had an Epiphany), rather than saying to all of those out there whose culture and religious background and training and conditioning prepared them not all to receive that Light as I have received it. I wonder if I would not do better simply to say to them, "Relax, the Light has come and it shines on you as well." It seems to me that that would be another way, legitimately, to understand the early writings of the New Testament. Paul had to struggle against his own day, against that Jewish opposition which saw itself as exclusively the people of God. When Paul wanted to say those people can experience the grace of God without becoming Jews, they said, "Oh no." Paul said, "Oh yes." Paul said, "For us it is through Moses, but for them they don't have to come through Moses. Don't lay on those people all of the structures and forms of our Judaism. Let them come to God by grace alone." Paul won the day at that time. I wonder if he were here in the year 1994, looking at the world situation, seeing the great religions of the world - Islam, Judaism, Christianity, the Eastern religions -I wonder if Paul might not have another Epiphany experience. I wonder if he might not say, "Oh, I see, it is bigger than ever I dreamed. God the creator of the heavens and the earth is the God of all people, and while for me I see the light of God in the face of Jesus supremely, I see that God honors the serious and sincere quests of all." I think that's what the story of the Magi was about. These were Persians. In tradition we call them "the three kings." They probably were astrologers, priestly types. They studied the stars. They found the revelation of God in the heavenly spheres. They saw a star one day. They had a yearning for God. They followed the star. They were led to Jesus. They brought gifts. Traditionally again, we have made them the first Christian converts, but as a matter of fact the story doesn't say a word about that. It says they brought their gifts and went back to their old country, no doubt rejoicing in the fact that the light of the star had led them to this significant moment, celebrating the fact that those who truly seek God will surely find God. Epiphany is about revelation, about suddenly saying, "Oh, I see." © Grand Valley State University �The Secret’s Out Richard A. Rhem Page 5   I received a letter from the Middle East Reformed Fellowship. This is a group that broadcasts the Gospel into the Middle East. It is a three-page letter that says that the communist threat is gone. Thank God, for forty years we had that enemy over against whom we could define ourselves. But this letter in rather frightening terms describes the new enemy. It is Islam. Now that the Soviet Union is unraveled, these people are free and they are distributing the Koran, they are rebuilding their mosques, and there is a revival of Islam. On the board are some of my colleagues in this appeal. This appeal says send us money so we can broadcast the Gospel because Islam is the enemy. There is a quote from the Wall Street Journal, which says the onslaught of the modern world has kept the Islamic people confused, humiliated, poor and intensely angry. They hate us with an energy and fury that is beyond reason. This appeal invites me to join the offensive. If I will send $50 for one year they will send me a bi-monthly report called "An Intelligence Report." Do you catch the military parlance? There's a holy war, folks. Christians are being called to holy war against this revival of Islam. The threat that they speak of is a people who have been humiliated, robbed of their human dignity, made fools of by the rest of the world, a people who are furious, full of anger, ready for violence. I understand that. I should think that they would be. So, what will I do? Preach the Gospel to them quickly, make them Christians so I can take away their anger and make the world safe? Or, if it is true that they are full of anger, if they are furious, if they are humiliated, if they have been robbed of their dignity, if the Islamic world is ready to rise up, might I not better go and embrace them, they who worship more devoutly than I do the God of Abraham? Might I not simply share with them the Light, that together we are children of the Light, and that the creator of all is the God of us all who would have us all be together in one human community. I want to tell you, when I read this stuff and this is the stuff with which I might once have identified, I'll be honest with you, when I read it I want to say, "How could I have ever believed that?" It's kind of an Epiphany experience. I see it so differently now. I see that in the Christmas miracle, God the Word that became flesh dwelt among us - Light came into the world. The message was that God loves the world, that God is for people, that God wants people to be in human community, and wherever there is that hunger and yearning for God there will be a star that will appear, or an angel that will sing. I want to stand in solidarity with all of my brothers and sisters however they see the Light, because I know the Light is a Light that shines far more brightly than my particular view of it. I know that Light transcends my understanding. I know that Light is the Light of God who is a God who would have that Light be for all nations. Epiphany is about the dawning of Light in the darkness of this world—not the aligning of people in adversarial camps, but the calling of people to a common worship of the one true God. Ah, friends, the Light has come, the news is so good it should set our feet to dancing and our tongues to singing. The wonderful thing © Grand Valley State University �The Secret’s Out Richard A. Rhem Page 6   about the Epiphany miracle is that not only was God manifest and the Word made flesh, but the Light continues to shine in the darkness, in your darkness, in that moment when there is deep yearning and longing within your soul. The promise is the Light has dawned and the Light will shine, and grace will touch your life, for God is with us. You see, for long ages, Paul said that mystery wasn't known, but now the secret’s out and it is a better secret than we've yet dared hope for. It is a dream of a God who holds the whole world in his hand and lifts up the light in his countenance on all those that lift their eyes in longing for the touch of grace. That's Good. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/530f3d103df12d60112ae2f4ebeb5a81.mp3 b7dad45d542d91e7cde34e8f9a3352d8 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 Epiphany I Scripture Text Isaiah 49:6, Ephesians 3:6 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-0-19940109 Date A point or period of time associated with an event in the lifecycle of the resource 1994-01-09 Title A name given to the resource The Secret's Out 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 January 9, 1994 entitled "The Secret's Out", on the occasion of Epiphany I, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 49:6, Ephesians 3:6. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Epiphany Grace Inclusive Light Pluralism Revelation Transformation https://digitalcollections.library.gvsu.edu/files/original/34f3161a574651367bd33a00cbdf3006.pdf 8667306d8f5594aebda32d40a40b3cd5 PDF Text Text Family Values: Jesus’ Style Mother’s Day Text: Mark 3:35; John 21:16-17 Richard A. Rhem Christ Community Church Spring Lake, Michigan Easter V, May 9, 1993 Transcription of the spoken sermon “Whoever does the will of God is my brother and sister and mother.” Mark 3:35 “Do you love me? …Tend my sheep…Feed my sheep.” John 21:16-17 The family is an endangered species. You hear about it all over the place. What ever has happened to the family? This statement for example: “Much of the very mechanism of our modern life is destructive of the family.” That statement is a quote from the National Congregational Council Report, 1892. They were saying it 100 years ago, and they are saying it today. There are prophets of doom all over the place who are telling us that society is unraveling, social relationships are full of brokenness and pain, and the family cannot possibly endure the pressure. Actually we are being barraged with bad news about the family, and in his book Culture Wars, James Davison Hunter says that, in those social issues that are tearing the fabric of American society apart, the family is the very central focus. The things that center around the politicization and the debate about the family are at the very center of those issues that seem to be at the core of what is causing so much ferment and so much disruption in the social order. The Congregational Report said, “the very mechanism of modern life is destructive of family,” 100 years ago. And so in our day there are incredible pressures and forces at work, creating new situations daily and with every passing decade. The pressures on the family are not to be gainsaid. Nonetheless I want to bring to you this morning a message of hope about my conviction for the potential that lies before us for creating in our day a more humane world and a greater sense of community which accords dignity and worth to every individual. All of the ruckus in our day about the destruction of the family is coming largely from the religious right. Now I don’t like labels. I know it’s too easy to lump people into a category and to label it and to do away with them. But I don’t know how else to say what I need to say this morning without saying some things rather clearly that will help you to get the context of my comments. We live in a day when (again, I have to use a labeling word) © Grand Valley State University   �Family Values: Jesus’ Style Richard A. Rhem Page 2   “conservative” means those who have become rigid in their righteous views. Now, I use this word narrowly. In its broader sense I am a conservative. Every enlightened and educated person needs to have a conservative edge to him or her because a conservative is one who would preserve the best values of the past. So I don’t like to give up the word conservative to a single definition. But it is used to describe what, in the Christian movement, in the Christian Church today, is a very vocal and a very militant right wing. Sometimes we speak of fundamentalists. Their approach to scripture is literal. Morality is very tight, reflecting a pattern of long ago. “Family Values” has become a code word for these people who have a very definite idea of what the family ought to be as ordained by God. But as James Hunter Davison says in this book Culture Wars, what is at stake is a certain idealized form of the nineteenth-century middle class family, a male-dominated nuclear family that both sentimentalized childhood and motherhood, and at the same time celebrated domestic life as a utopian retreat from the harsh realities of industrialized society. What the religious right is focused on is a model of the 19th century, that has certainly continued into this century, but which is in itself a relatively new (250 years or so old) view of a traditional family. In the culture wars phenomena of our day we have a great polarization in society, the polarization of those calling for new forms and shapes of human community, and those who would go back to the so called traditional or nuclear family. Researchers tell us today that in what many conceive of as the traditional family, where the father goes to work and there is a male dominated home and the mother stays home and cares for the children, and children experience the nurture of two parents, that that is the experience of only 4-7% of our population. Yet today we have a great cry and hand-wringing about the unraveling and disintegration of the family and the fabric of society. I want to say to you that I think a lot of the fear that sometimes borders on hysteria is the consequence of the excessive media saturation that we have, much of which is very right wing, particularly in the case of television, Christian broadcasting. I don’t spend much time with TV and I spend even less on Christian broadcasting. Some of you may be offended by this, but I have got to tell you I think that much of the appeal of these TV personalities draws fives and tens of dollars out of sincere humble and relatively poor people who are concerned about these issues. But just as disconcerting is the reality that they are also supported by the thousands and hundreds of thousands of dollars of some of the wealthy who would support them in order to reinforce the status quo of a day gone by. I don’t think this world is being made more humane through the efforts of Christian television. I think Christian broadcasting networks, Trinity Broadcasting, or whatever you want to call it, whatever you want to watch, is a source of divisiveness in society. I think that it creates hostility. It works on people’s negative emotions. It creates fear in the human heart, leading to despair, and is one of the great agents in the culture © Grand Valley State University �Family Values: Jesus’ Style Richard A. Rhem Page 3   wars that politicize society and create much of the tension that we have in our society today. (Amen spoken from audience.) I was delighted when I got to New York last week at my Perspectives meeting to find that the May issue, which I hadn’t received yet, has an opening article by David Meyers. David, a very respected social psychologist at Hope College was here a few weeks ago talking about his book, In Pursuit of Happiness. The title of his topic in Perspectives was “Let’s Focus on the Family.” Now you’ll probably catch that the code words “Focus on the Family” is the title of the program authored by James Dobson. Some years ago we showed a series of films with that title by James Dobson, here on Sunday evenings. They were very good. They had a lot of good stuff in them. But what has happened to the whole Focus on the Family movement, the Dobson movement, is that it has become, I think, a movement that has broadened out beyond the families to the whole cultural war agenda. Homosexuality, the abortion issue, I could give you the statistics from David Meyers to show that what has happened to “Focus on the Family” is that it is no longer a focus on the family. Meyers is pleading with the right and the left, now that the election is over, to begin to truly focus on the issues of family, because while I think that the hysteria and the hand-wringing is all out of proportion, there is no doubt that the family is critical to the well being of society and the family needs our deep concern and deep commitment. David Meyers states in this article, for example, these troubling facts: child abuse reports have soared from well under a million cases annually to nearly three million. The divorce rate has doubled. The happiness in surviving marriages has slightly declined. Teen sexual activity has doubled with accompanying increases in sexually transmitted diseases. The 5% of babies born to unwed mothers in 1960 has quintupled to more than 27%. Increasingly everywhere in America children are having children. In 1960 one in ten children did not live with two parents. Today nearly three in ten do not. Now that’s just a collage by David Meyers and we could get other statistics and other dimensions of this from many sources, so don’t hear me saying this morning that there is not a concern for the wellbeing of the family. Don’t hear me saying that we do not need to redouble our efforts for the nurture of the family and the support of the family as an institution. All of that is true, but I want to say to you as a Christian community that there is a kind of hysterical frenzied hand-wringing cry full of despair and hopelessness which I think is like acid undercutting the morale of the body politic, the social structure, rather than bringing to it a kind of positive nurture and insight that we as the family of God experience together and need to share with our world. There is such a division and such a polarization in our society, fueled by intensive fundamentalist media saturation, so that I think people fail to gain an historical perspective and sometimes lose their civility and their decency. And with that © Grand Valley State University �Family Values: Jesus’ Style Richard A. Rhem Page 4   they lose also then the creative positive power to make a difference and to effect human transformation, the kind of human transformation that’s going on in Griffith School with their “Circle of Friends,” where children are learning how to care for one another. No, dear friends, the family isn’t going to fail. People are going to learn to live in every new social situation in covenant and in faithfulness. People are going to continue to find ways to live in marriages, to raise and to nurture children, and to build human community. In a book that I picked up this week, What Ever Happened to the Family there is a discussion of 1930 to 1990, only 60 years, but in that survey of those 60 years, it is amazing that there are any of us that are still normal, and sometimes I question us as well. Think about it. 1930 to 1990. The great depression into the 40s with the Second World War and world convolution, into the 50s with the kind of euphoria following the war and that era of peace and well-being that was also an era of permissiveness and fear of parenting in many respects. The eruption of the 60s, the whole civil rights movement, moving into the narcissism and “me” generation of the 70s and into the 80s, and to the present. We have not only fewer traditional families, nuclear families, we have blended families and we have perpetual families. We have all kinds of new arrangements, new forms of family and community. And it is not surprising when you think about the tremendous ferment in the world in the last half century. Hear me. The form of the family will change. The form of the family has always changed. There is no static period in human history. Every time there is a social eruption there is resultant change. And in the meantime there has always been social evolution so that new forms have evolved and people have simply learned to live in new arrangements. Sometimes it’s been good, sometimes not so good. The pendulum swings back and forth. But don’t believe anybody that tells you that this is the worst of all possible times. There are also wonderful signs of new possibility in our day. We have the possibility in our world today with changing forms so obvious of using our creativity to build a more humane world. Goodness sakes, aren’t we aware, isn’t it impossible not to be aware in our world today of so many things that were hidden to our forbearers? Don’t we know today that we are called upon to treat every person with dignity and respect? Don’t we know today that the nineteenth century nuclear family that was male dominated was oppressive to women even when women didn’t know they were being oppressed? Don’t we know today that the whole issue of abortion is about human rights? Don’t we know today that sexism is as blatant a sin as racism, which continues even into our day? Don’t we know today that sexual orientation is not a choice and a preference, but a given and that such people need to be accorded human dignity and worth? Don’t we know today that the possibility for human relationship and human community is as multiple as there are types of people? Is not the diversity of the human family an indication of a God who loves diversity and loves with © Grand Valley State University �Family Values: Jesus’ Style Richard A. Rhem Page 5   prodigality? Don’t we know today that we could be on the threshold of a world that may be unraveling in order that it may be woven into a more beautiful pattern? I have a friend who loves to say, “It is necessary to let things chaoticize.” We don’t like things to chaoticize. We want things orderly and predictable and manageable, but as a matter of fact it is the chaoticization of those structures and forms that create the openings where the new light can come through. But we can find new arrangements and new possibilities where we are people of good will who will treat one another with dignity and with value. That is the possibility. The forms will change because they will give way to the accelerating pressures of our contemporary world. But you can’t go home, friends, you can never turn the clock back, and the Christian family has no right to wring its hands in despair and sit down in hopelessness and weep. It is for us to model out a new community, because while the form of the family changes the function of the family remains the same. It is the function of the family to create the space for human connectedness where we learn to love and where we are loved, where we are cared for and we learn to care, where we see modeled out compassion and become compassionate. The family must be the one place in this world where love is unconditional, enabling us to be released to love unconditionally. The form of the family will change. Let it go. The function of the family will always be the same: the creation of human connectedness where I know I belong, where I know I am loved, where I am accepted just because I am, where I am cared for, where I in turn learn to love, to care, to mend and to heal, to do unto others as has been done to me in the community, the form of the family that is mine. But beyond the biological family, the family of God. We here, in this Christian community, we can be the extended family. It was in the 50s with all our prosperity and our economic acceleration and the growth of corporations and the moving of people all over the country in that time of prosperity that we lost the extended family. And again, you never go home. But we have the possibility in the church to be family to one another, to experience community here, to know our connectedness, to be cared for and to care, to feel the compassionate love and support of another and to compassionately love and support. I don’t think Jesus probably ever celebrated Mother’s Day. You know mothers are wonderful and Jesus had a Jewish mother, which is really special, I guess. There was a day when he got out on a limb somewhere and they said to Mary, “Have you read the newspaper report?” She said, “Don’t tell me!” She said to Jesus’ brothers, “Go get him. Let’s bring him home.” Doesn’t every mother want her son or her daughter to be decent, somewhere down the middle, not too far to the right or to the left? I know that as long as my mother was alive I stayed pretty close to the middle. (Laughter) I mean, it’s just a matter of respect, you know? But Jesus © Grand Valley State University �Family Values: Jesus’ Style Richard A. Rhem Page 6   was out there turning the world upside down and Mary came to where he was preaching and she couldn’t even penetrate the crowd, so she sent him a message: “Dear Son, I have come for you. Your Mother.” Not “Hi Son, This is Mom.” This was signed “Your Mother.” It must have been hard for her to receive a note back: “Dear Mother, who is my mother? Who is my sister? Who is my brother? Those who do the will of God, those are family to me.” Not in any way to denigrate the ties that are biological, but in the Christian community we know of ties that bind us more firmly, with a greater bonding: the ties of the family of God – those who do the will of God, those who love and seek to create a loving community. I think that’s “Family Values: Jesus’ Style,” because what God is about, dear friends, is to make better lovers of us all. Thank God. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/86cd07d8d50961092450bcdb1cc042c0.mp3 f7feec19bd2eec89238135a0fe994a5e 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 Mothers' Day, Eastertide V Scripture Text Mark 3:35, John 21: 16-17 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-0-19930509 Date A point or period of time associated with an event in the lifecycle of the resource 1993-05-09 Title A name given to the resource Family Values, Jesus' Style 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 May 9, 1993 entitled "Family Values, Jesus' Style", on the occasion of Mothers' Day, Eastertide V, at Christ Community Church, Spring Lake, MI. Scripture references: Mark 3:35, John 21: 16-17. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith Diversity Transformation Unconditional Love https://digitalcollections.library.gvsu.edu/files/original/11e4dc63046b41538e21bda097817e40.mp3 4a7a8497062c1d8ccc57a4871a2e9b07 https://digitalcollections.library.gvsu.edu/files/original/4e8a5cd241bd90d334a598b7545b7375.pdf 6a9f387bd68757a2d5af6de13786bcd0 PDF Text Text Light of the World Text: II Corinthians 4:6 Richard A. Rhem Christ Community Church Spring Lake, Michigan Epiphany I, January 10, 1993 Transcription of the spoken sermon For it is God…who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. II Corinthians 4:6 We have come to celebrate the fact that light has come into the world, and to wonder at the mystery of that light, which for some becomes the light of the revelation of the glory of God in the face of Jesus Christ, and for others seems to be not light at all. This is the season in which we point to our reality that light has come into the world, that God has been revealed, that God has been unveiled, that God has made God’s self accessible and available, and comprehendible and apprehendible to the likes of us. And yet it is also the season in which we wonder about the mystery of why it is that some believe and others believe not at all – or, to wonder even further, why it is that we, who are exposed all our life to this mystery, if we are honest must say that we have never fully sensed the dawning of the light. For you see, in this celebration in this season of the year we recognize a double act. On the one hand light has come into the world, but on the other hand the critical personal question is, “Has the light dawned upon me? Have I seen the light?” There is always that double edge. It is one thing to celebrate that the light is here, and it is another thing to wonder at the mystery of the dawning of that light on our deepest selves. It is not enough simply to affirm that the light has come; it is essential finally that I can say, “I have seen the light.” The Apostle Paul tells the story of Epiphany in his own way, out of his own experience. Had I read a Gospel lesson this morning, I think I would have read the first chapter of John, the prologue to John’s Gospel. The prologue to John’s Gospel might well be called the Christmas Epiphany passage, because in that passage John calls our attention or makes a connection between creation and the coming of the light in Jesus Christ. “In the beginning was the Word, and the Word was with God, and the Word was God, and all things were made by him and apart from him was not anything made that was made.” That light was coming into the world, and John affirms in the fifth verse of that first chapter, that that light shines in the darkness, and the darkness has not comprehended it. So John connects the coming of light with the creation story. © Grand Valley State University   �Light of the World Richard A. Rhem Page 2   In Time Magazine last week, on the 28th of December, the cover asked the question, “What Can Science Tell Us About God?” The cover story dealt with that question from the aspect of the physicist who probes deep cosmological secrets. It’s an interesting article. It’s the kind of thing that Time usually does at the end of the year, maybe at Christmas and Easter, tipping their hat to the spiritual realities of the world. But, in that article, it recounts the fact that centuries ago there was an Islamic scholar who spoke about the fact that the darkness would have been just preceding the brilliance of light, and that all of reality would have been contained in a mere speck prior to the creation. In the New York Times this past week there was an article about some further confirmation of the “big bang” theory, that all of reality - the whole cosmos, the whole vast expanse of the cosmos – was at one time just a knot of energy tightly compacted, and that the “big bang” was the explosion, that nuclear-type explosion that created the cosmic reality that continues to this day to be expanding. There was some further verification for that theory, which I have to admit, goes over my head. But at the end of it all, the authors of the article say that agnosticism is still a pretty good scientific position to take, but atheism may not be as valid as once it might have been. One hundred years ago with the onrush of the natural sciences, it seemed as though God was just going to be moved off the map, or off the globe. But after a hundred years of intense scientific inquiry, there are some very profound scientists today who would say, “You know, there is a curtain there and if you haven’t been able to look behind the curtain, then it’s rather presumptuous to say that no one is home.” Well, the creation in this description is so complex; it is such a mystery that it challenges the best minds and causes them to stand in awe of the complexity of life from its molecular structure to its very complex arrangements. The creator hasn’t really been ruled “out of court” yet in terms of the best of science that’s out there. The creation of light. There is even an article in the New York Times this week about the discovery of a huge invisible mass that they have been looking for, a mass that would indicate - which would give some confirmation to – the theory of the “big bang” as the way it all began. One scientist read the read-out from a computer and said, “Well, if you are a religious type you might say you are looking at God.” How did it happen? Who knows? But, if there is something to that “big bang” theory, then, with the coming into being of all of this cosmic matter, there would have also been the explosion of light. We know now from our probe into outer space that it is cold and dark there but, in that moment of creation, poetically the Genesis writer says, “And God said, ‘Let there be light.’” There must have been light, blinding light, if that “big bang” has any credibility about it. And that light, the light at the beginning of the natural world, is for John and for Paul, an analogy of that Light that explodes within the mind and heart of the human person who comes to see the brightness of God in the face of Jesus © Grand Valley State University �Light of the World Richard A. Rhem Page 3   Christ. That is what Epiphany is all about. It is the celebration, the dancing before the Light that has come into the world. The good news is that the Light has come into the world. Just as surely as the natural light was indicated when God said, “Let there be light,” just so surely in the face of Jesus Christ – so says John, so says Paul, so did they witness and testify – there is now light to enlighten our human experience, our human lives. Light in the natural realm, but also light in the personal realm through Jesus Christ our Lord. Paul says, “To look into the face of Jesus is to look into the heart of God.” I like that passage. I think it says it beautifully, brilliantly: that in the contours of the life and ministry of Jesus we see into the depths of the nature of God. And when Paul speaks about this light, he is, of course, telling his own story. We read that story in the book of Acts. Paul, a Jew, serious and devout, committed to the way of Israel, cognizant of the threat that was placed before temple and law in the ministry of Jesus, set about to exterminate the Followers of the Way. He tells us that it was about noonday, somewhere on the way to Damascus, that he had a vision - saw a bright light - was thrown to the ground, blinded. For Paul it was that dramatic and that vivid. For Paul indeed it was like that initial atomic explosion at the creation. It was a blinding flash, and he was blinded and, led on into the city, he prayed, and finally one was sent to him and we read it was as though the scales fell off his eyes. That’s the way it is. The blinding flash of physical light that blinds one is analogous to the blinding flash of insight into the truth. Paul’s experience was that out of which he spoke and out of which he ministered for the rest of his life. The light had dawned upon him, for you see there is a double aspect that we must reckon with in Epiphany. On the one hand, the light shines and Jesus is the light of the world, and the light shines in the darkness and the darkness will never overcome it. But the other side of the coin, the completion of the circle, only comes when one says, “I have seen the light.” Paul could say the Light has come, and I was blinded by the light, the light shining in the world, and suddenly I saw the Light. It is interesting when you think about that, because it wasn’t as though he was some pagan, a reckless, careless, unspiritual individual, of which the world is full, of course. That wasn’t the case with Paul. It wasn’t the case with Paul that he was following some false God. He was following the God of Abraham, Isaac and Jacob, the God of covenant grace, the God of David and Moses. He was the son of Israel. But suddenly the Light struck him and everything changed. His world got turned upside down and redirected. Strange how that happens isn’t it? In the context of the passage in Corinthians, he is defending his ministry. He often falls under attack, and has to give an account of himself. He is doing that in this letter, and, in the course of saying, “I have carried on an authentic ministry, an honest ministry. I set forth the truth before the common conscience of my fellow men and before the face of God,” he hears the objectors say, “But not all believe.” And that is a mystery isn’t it? It is a mystery that you could be sitting here this © Grand Valley State University �Light of the World Richard A. Rhem Page 4   morning and the one next to you believing fervently and you in all honesty having more questions than certainties. Paul tries to explain that. I am not very satisfied with his explanation. He says, “Well, to be sure not everybody believes, but if one doesn’t believe it is because they are blinded by the god of this world.” Well, I don’t know, Paul. From a preacher’s point of view, that gets me off the hook a bit. In other words, if I make sense to you and the Light dawns, it’s because there is a connection here, but if nothing happens then the failure must be that Satan has blinded your heart, your mind. That whole conception of the universe peopled with spirits of darkness is a little strange, frankly. I don’t think of my world that way, do you? Maybe I’m naive, but I am not as ready as Paul was simply to explain the one that believes as opposed to the one who doesn’t believe in terms of devils going about blinding people. Our Reformation forbearers tried to explain the phenomena of belief and unbelief in terms of God’s predestinating, electing grace. That ought to send chills up and down your spine. I don’t believe that either. Thank God. Double predestination: the fact that somehow, in the mystery of God’s counsel, you are chosen, you are damned. Poof! You know our forefathers and foremothers believed that? That you didn’t really have a chance. If you were elected you had had it. And if you weren’t, you had really had it. That was, frankly, a theological scheme by which to explain why one believes and one doesn’t. How would you explain it? Here two people sit. One believes. One doesn’t. They hear the same stuff. They eat the same meals. They watch the same television. They go out into the same world. One has faith. One doesn’t. How would you explain it? Because you see, it is one thing to say that the Light has come into the world. That is our Christmas gospel; that is what we celebrate. The Light shines in the darkness, but have I seen the Light? Well, I like to think that maybe it’s not so much explained by little spirits of darkness pulling curtains over hearts, and I certainly don’t think that somewhere in eternity God decided to choose you and leave me out. I think it has a lot to do with our human experience, don’t you? Some people in the midst of their human experience are so broken and scarred that it seems almost impossible for them ever to trust. Some people never having been loved find it impossible to love. Some people never having experienced the embrace of forgiveness find it impossible to forgive. Some faith has been shattered on the shoals of human suffering. Some faith has been ignited in the midst of suffering. Suffering doesn’t necessarily turn you one way or the other, but it can still turn you. I could give you instances of those who suffered deeply and came out with strong faith. The Psalmist said in retrospect, “It was good for me that I was afflicted.” But I could show you other people who suffered deeply, who are cynical and full of despair, and for whom the ongoing religious life is hollow and empty. Human experience has a lot to do with it. © Grand Valley State University �Light of the World Richard A. Rhem Page 5   I like the way we are nurturing our children at Christ Community. In this season of the year they are being taught to cultivate “Epiphany Eyes.” Because it is not only Epiphany, the manifestation, the revelation, the turning on of the light, but it is the eyes to see and behold. It is to create within us that expectation that we will be apprehended by the Light and we will have the Light dawn upon us, that we will see the Light. The cultivation of an expectation creates within us a readiness and an openness for it. I think it is good also to remember as we wonder about these things - why one believes and why one doesn’t, or why there was one time when your experience was warm and enriching and now it seems rather distant and cold - that the Light shines and Epiphany happens not simply once. There may for some be the dramatic turn-around of an Apostle Paul, but for most of us, here and there, a ray breaks through in a deeply moving experience, times when suddenly we feel, as Wesley expressed it, “How our hearts strangely warmed.” Oh, it’s a mystery. I wish I knew how to throw the switch. I wish I knew how to trigger it for you. I can do no more than Paul advised. Giving up all kinds of manipulation and any distortion of the word of God, simply commending the truth before the common conscience. Before the common conscience of humankind and before the face of God, to set forth this story that the Light has come into the world - that in the face of Jesus we see into the nature of God and that can be trusted. And some Sundays you walk out of here and say, “That really got through to me.” And some Sundays you walk out and say, “Could have better gone to brunch.” And sometimes it’s me. But, as often, it’s you. What you bring. What you anticipate. What you are looking for, and what you need. Oh, I wish I could take all of you on occasion and shake you, take you by the nape of the neck and say, “Are you hungry? Are you thirsty? Are you questing? Where are you? What are you doing? Where are you going? Are you doing more than just going through motions? Is your faith, your devotion, more than just hollow ceremony and empty form? Is there some passion? Have you been touched? Has the fire burned brightly lately? The Light has come. The Light has come. The Light shines in the world. Jesus said, “I am the Light of the world.” And in the face we see to the heart of God. But the face of Jesus isn’t available for you. Where finally then in your human experience will you find the Light shining? Well, I suppose, to drag out an old saw: If I can’t see it in Jesus’ face any more, then you are the only face I have in which can be mirrored the face of Jesus, that is a mirror of the heart of God. It’s a Mystery all right! And we do make a mystery of it I suppose. We carry on our theological discussions and we split our doctrinal hairs. I suppose, finally when I look into your face and know I am accepted, finally when I feel your arms around me and know I am loved, finally when I look into your eyes and know I am forgiven, finally when you touch me, the Word becomes flesh, and then it is not the objective reality alone that Jesus is the Light of the world. Then it is that Light that floods my soul. It is in the encounter one with the other that Epiphany © Grand Valley State University �Light of the World Richard A. Rhem Page 6   happens today in the ongoing community of those who stem back to the Word made flesh, the Word who was the explosion of Light revealing the One who in the beginning called forth an explosion full of light. The Light has dawned upon us. Thank 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 Epiphany I Scripture Text II Corinthians 4:6 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-0-19930110 Date A point or period of time associated with an event in the lifecycle of the resource 1993-01-10 Title A name given to the resource Light of the World 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 January 10, 1993 entitled "Light of the World", on the occasion of Epiphany I, at Christ Community Church, Spring Lake, MI. Scripture references: II Corinthians 4:6. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Creation Divine Mystery Face of Jesus Insight Light Nature of God Transformation https://digitalcollections.library.gvsu.edu/files/original/58cbc752fc19a8f4a296703f1a919ffb.mp3 c368ecc2b174bd1dd13484a4ac66ca9a https://digitalcollections.library.gvsu.edu/files/original/bac49a7e03e462a3fd1d9de15a443619.pdf 549fb85b9ce91a3392929dfc85828974 PDF Text Text God’s Love: A ‘Yes’ That Conquers Our ‘No’ From the Lenten sermon series: Love Story Text: Corinthians 15:21, 22, 28 Richard A. Rhem Christ Community Church Spring Lake, Michigan Easter Sunday, April 15, 1990 Transcription of the spoken sermon Has our Lenten experience convinced us that the universal human response to God is “No”? Have we faced the issue squarely? Have we come to see that the crucifixion of Jesus was not an aberration, an exception to the rule of the way of human history? Have we come to see that there is more of Caiaphas and the dignitaries of the Sanhedrin in us, in our religious institutional selves, than of Jesus? Have we come to see that there is more of Pilate in us, in our national identity as Americans, than of Jesus? Have we come to see the human situation is hopeless? I hope so. That is not just pulpit talk intended to beat you down. It is an honest conclusion reached on the basis of the whole tragic tale of human history. Power politics, coercion, oppression, injustice resulting in human suffering, helplessness, fear, despair, the violence of terrorism perpetrated by those who have nothing to lose. That is the human story. In the biblical narrative, Israel’s history is not just one history among others; it is a special history because Israel was a specially chosen people living in the light of God’s revelation - a representative people on behalf of all people. God’s purpose in calling Abraham and Sarah and from them forming a special people, was not to leave the rest in their alienation and darkness, but, rather, that Israel might be a light to the nations and that all nations might come to Mount Zion to learn God’s Law - the Torah - the way of life. But it was not to be. The story of God’s special relationship with Israel – the Covenant of Grace – was the story of a broken covenant and that history ended in deadlock, impasse. It was obvious that Israel would not be the historical demonstration of God’s Kingdom as God intended. © Grand Valley State University   �God’s Love: A Yes That Conquers Our No Richard A. Rhem Page 2   During our Lenten biblical journey we have reviewed the one story of the Bible. In Genesis 1-11, the first section of biblical narrative dealing with the great universal themes of creation, humankind, judgment and grace, we saw at least once that God brought judgment and started over. Remember the story of Noah and the Flood? Did not God begin again with righteous Noah? But it was to no avail. And then, as I just mentioned, the call to Abraham was a new beginning, a new strategy, through the one to win the many. But the result was dismal. Finally, when it seemed hopeless, God loved the world so much that God gave a Son - Jesus. John’s Gospel has given us our series’ theme - God loved the world so much that God gave... From the first letter of John we heard those simple and profound words, “God is love. And God’s love was disclosed to us in this, that God sent his only son into the world to bring us life.” We followed the story of Jesus which reached its climax this week past. He entered Jerusalem amid the clamor of the Passover pilgrim crowd, hoping he would be the national liberator, and Friday we remembered his death by crucifixion. He had come in God’s name; he had proclaimed God’s Kingdom; he had fully followed the will of God as he understood it, even when it was leading inevitably to his death. He did not swerve from the course, although he pursued it with fear and trembling. And he died. Jesus, the revelation of God, the one righteous person ever to live, the disclosure of God’s radical love, crucified. Love is vulnerable and crucified in history because history is not about love; it is about power and coercion and oppression. Jesus was crucified. But, that death, rather than the tragic end to a noble vision, was perceived and proclaimed as the supreme demonstration of God’s love and in that death God’s love is seen in all its radicality. The death of Jesus has become the proclamation of the most radical love possible - God’s love for the ungodly, for God’s enemies. God demonstrated His love for us in that while we were yet sinners, Christ died for us. But, the death of Jesus as the supreme disclosure of God’s love redeeming the world was not evident on Good Friday. Darkness covered the earth as Jesus died, symbolic darkness – for the crucifixion of Jesus by Jerusalem and Rome, by Caiaphas, the High Priest, and Pilate, the Roman official, representing the whole © Grand Valley State University �God’s Love: A Yes That Conquers Our No Richard A. Rhem Page 3   world, was the final human “No” to God, to God’s way, to God’s Kingdom, to God’s love. If Jesus had died and only died, if the biblical story had ended in darkness on Golgotha amid the jeering crowd, the heart-broken disciples and women, the anguished groaning of the victims, then the story would be simply one more episode in human history of goodness rejected and righteousness crucified, of a visionary tragically cut down. But the story did not end on Friday. After an interlude of numbness during which the disciples cowered in fear and the faithful women awaited opportunity to do their final loving service, God, the Source and Grace of Life, raised Jesus the crucified to life. To the resounding human “No” God gave an even more resounding “Yes,” and the destiny of the world was changed from darkness to light, from death to life. Paul put it this way as he reflected on the life, death and resurrection of Jesus in light of the whole biblical story: It was through one man that sin entered the world, and through sin death, and this death pervaded the whole human race... But God’s act of grace is out of all proportion to Adam’s wrongdoing. For if the wrongdoing of that one man brought death upon so many, its effect is vastly exceeded by the grace of God and the gift that came to so many by the grace of the one man, Jesus Christ (Romans 5:12-15) Or, to bring it to the proclamation of the event we celebrate today, the resurrection of Jesus Christ from the dead, we hear the words of St. Paul in our text taken from the Epistle, reading, ... Christ was raised to life – the first fruits of the harvest of the dead. For since it was a man who brought death into the world, a man also brought resurrection of the dead. As in Adam all men die, so in Christ we will be brought to life. Then follows Paul’s vision of what is presently occurring, Jesus, the risen, reigning Lord, putting down the enemies of God’s Kingdom. Finally Paul affirms this triumphant faith: God will be everything to everyone. Paul’s discussion of the resurrection of Jesus in I Corinthians 15 is long and involved and I will not attempt to give a detailed analysis of it, but rather simply concentrate on this one brief paragraph. The 20th verse is the clear, unequivocal statement. © Grand Valley State University �God’s Love: A Yes That Conquers Our No Richard A. Rhem Page 4   But, in fact, Christ has been raised from the dead. This is the central affirmation of Christian faith. This is what makes Christian faith gospel – good news. That God raised Jesus from the dead is the ground of our hope. It is the ground of our hope for the redemption of the world – for a new world, a new day free of all that saddens us, hinders us, defeats us. In a word, the resurrection of Jesus gives us hope in our hopelessness. Let me run the scenario past you one more time. Established political power and institutional religions combined to crucify Jesus who lived out in concrete human existence the love of God. And, as we have seen from week to week throughout the season of Lent, what happened in Jerusalem on Good Friday has happened over and over again in human history and it is happening still today. What will be Lithuania’s fate? We entered this season with Allan Boesak in this pulpit in the euphoria of breakthroughs in South Africa. Will our hopes be realized? Will our prayers be answered for justice and peace in that land? Will Iraq threaten the Middle East with a new wave of terror with germ warfare? As I raise this question, and they could be multiplied, is it not obvious that as much as we pray for peace and justice and work for the humanization of this world, our hope must be grounded in something or Someone beyond the roller coaster of history, beyond the fickleness of popular movements, beyond the selfserving egotism of world leaders? Must we not trust something more substantial than the present popularity of a world leader, the cleverness of human planning, the good will and faith of nations to treaties, world organizations such as the United Nations? Is it not obvious that any arrangement that rests alone on human capacity or human decency is no solid ground for human hope? If you have followed me through the Lenten Season, you might conclude that I am a pessimist; that I do not belong to the positive thinkers’ club. And you would be right. I have done my best honestly to mirror the human situation, the real historical condition and I can only conclude that the human situation in and of itself is hopeless. But, I am not without hope. I am rather filled with hope. But only because my hope is in God. And my hope is in God because God raised Jesus from the dead. When we said our final “No” to God Who visited us in Jesus, we undercut any possibility of hope in any purely human project. And precisely at the point of our final “No”, God uttered a resounding and irreversible “Yes”. © Grand Valley State University �God’s Love: A Yes That Conquers Our No Richard A. Rhem Page 5   God’s “Yes” conquered our “No” because God raised to life the one our “No” had crucified. And just as God conquered death in giving Jesus life from the dead, so God’s “Yes” proves stronger than our “No.” As in Adam all die, so in Christ shall all be made alive. What of our world, then? What can we expect as the drama of history goes on its perilous way? We cannot set any dates. We cannot predict the immediate outcome of the tensions in South Africa, the Middle East, Latin America. We cannot foresee the consequences of the democratization of Eastern Europe or the apparent unraveling of the Soviet Union. We pray for wellbeing. We know that, as quickly as barriers fall and walls are torn down, new crises could develop. But we also know that outside Jerusalem when Church and State – representative of the whole world – crucified Jesus, God raised him up as a sign that God will not give up on this world. With the writer of Revelation, therefore, we look for and pray for and hope for the day when The Kingdom of this world will become the Kingdom of our God and of His Christ and the angelic hosts sing in chorus, “Hallelujah! The Lord God omnipotent reigns!” We live that vision - in hope. But, as we gather to celebrate the resurrection of Jesus, it is not only the broad world scene, not only the matters of cosmic dimension that press upon us, important as those are. As we gather, we are a people who all have a story that is being written. For some of us it is the pain of one we love that we carry in our hearts. A daughter calls, crying convulsively because her heart has been broken, her love betrayed and a parent’s heart is crushed wishing somehow that he could take that pain from her and make it all right. In the abyss of hurt and brokenness, when there are no words to assuage the pain, wherein does one find hope to go on? The nation was inspired by the courage and grace of Ryan White who this week died of the AIDS virus contracted through a blood transfusion. In his dying, the nation was galvanized in grief. And what do we say? Was that life worth the living? Certainly. Was that life fruitful in its impact? Surely, more so in his brief life than most of us who will live to an old age. But, is that all? Is Ryan dead and any remainder of his life will be through the remembrance of those on whose lives he had an impact? Is that all there is? The question is much more poignant for some of you, for since Easter last you have stood by the casket of one dearly loved and sorely missed. Is there now only the memory and the void? Is dead simply dead? © Grand Valley State University �God’s Love: A Yes That Conquers Our No Richard A. Rhem Page 6   Some of us have received a serious medical diagnosis since last we gathered in Easter joy. All of us carry within our bodies cells potentially lethal, but for some of us at this time they are latent; for some, they are ravaging. What does one say when one’s mortality is not simply part of the general universal reality of all humankind, but when one is faced with one’s own personal, lonely encounter with death? Life is a precious gift and fiercely clung to. Is there some way to relax one’s grip or, better, to grasp with hope something made of surer stuff? Each of us is writing her own storyline and few there be that escape the interweaving of that tragic thread which is so ubiquitous in the human tapestry, so dominant in the plot of our personal stories. Wherein then lies the ground of hope? How can one escape cynicism, despair, futility? How does one cope when faced with betrayal, brokenness, loss and the last enemy, death itself? For Christian faith, that ground of hope is in the God Who raised Jesus from the dead. For Christian faith, the ground of hope is the God Who, in the text from St. Paul, will be everything to everyone, because that God refuses to give up on this world; that God will never give up on you. That God’s “Yes” was spoken on Easter morning in response to the final human “No” spoken on Good Friday. Who is this God? This is the God Who loved the world so much that He gave His only son – not to condemn the world, but that the world might be saved through him. This is the God Who is love and Who disclosed the radical nature of that love in sending Jesus who lived out that love so that in his life one sees into the very heart of God, the God Who was in Christ reconciling the world to himself, going to the limit in that while we were yet enemies, Jesus died for the ungodly, thus disclosing the radical, unconquerable love of God. God is love and God is writing a story, too; it is a love story, a story of an amazing love that simply will not be turned away, a love that will never let up, a love that will never let you go. Whoever you are, wherever you are coming from – returned on Easter from a long dropout, cynical in general, but find the music and flowers inviting, despairing, almost going under, hoping against hope, seeking, longing to believe – © Grand Valley State University �God’s Love: A Yes That Conquers Our No Richard A. Rhem Page 7   God loves you and God would write you into the script of the love story He is writing. God offers you life, having promised through Jesus Christ forgiveness, peace, joy and the assurance that you will be kept by God’s power now and forever. God has spoken a “Yes” that conquers our “No.” I invite you to say “Yes” to the God Who has said “Yes” to you through Jesus Christ our Lord. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Easter Sunday Series Love Story Scripture Text I Corinthians 15:21, 22, 28 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-0-19900415 Date A point or period of time associated with an event in the lifecycle of the resource 1990-04-15 Title A name given to the resource God's Love: A "Yes" That Conquers Our "No" 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 15, 1990 entitled "God's Love: A "Yes" That Conquers Our "No"", as part of the series "Love Story", on the occasion of Easter Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: I Corinthians 15:21, 22, 28. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Easter Sunday Forgiveness Love Resurrection Transformation Universal Grace https://digitalcollections.library.gvsu.edu/files/original/1e709d280e6d645b75157c6d2c3e66ec.mp3 40d6d4be3ec1418b2b3673f4dd5802a5 https://digitalcollections.library.gvsu.edu/files/original/502914488d3205f1e78a39d161592c59.pdf e174fe33c2a54cb0806c7d85ec26d841 PDF Text Text Transfigured: Face-to-Face in Freedom From the sermon series: Until We Take the Shape of Christ Text: II Corinthians 3:17-18 Richard A. Rhem Christ Community Church Spring Lake, Michigan Trinity Sunday, June 14, 1987 Transcription of the spoken sermon Have you ever had an absolutely marvelous vacation in an idyllic spot, and come back and tried to tell people about it and found them to smile and say, "Oh, that's nice." Have you ever been to a retreat or to a seminar where you were just energized and turned on and inspired and came home and tried to tell your colleagues about it and have them say, "Oh, that's interesting." Have you ever been in love hopelessly, wonderfully in love, and tried to put it into words, in rational discourse that could be conveyed to someone, communicated to someone? Of course you can't do that. And if you have had an experience like that, then you can identify with the Early Church, with the Apostles. If Paul sometimes seems scrambled in his New Testament writing, just remember he was trying to express the inexpressible, and if the Early Church Fathers formulated their doctrinal understanding in philosophical language that seems rather arid and awkward and doesn't move you, then understand the problem with which they were dealing. They were trying to say what cannot be said, to make comprehensible that which is incomprehensible, to lay out the mystery that transcends our human understanding. On Trinity Sunday, I am not going to attempt to give you definitions of God. I'm not going to attempt to give you some doctrinal dissertation on our understanding of God, because to do that is an exercise in futility. But what I do want to do is take you to the Second Letter of Paul to the Corinthians, where you have the intertwining of God the Father, God the Son and God the Holy Spirit without any attempt to formulate philosophically the relationship. We really are better off with God if we stick to biblical expression. In this chapter we have an interesting discussion of God Who is the Creator and the Redeemer understood by us as our Parent, our Father. We have that God Who has revealed Himself in the face of Jesus, Jesus, the Word made Flesh; and we have the ministry of the Spirit of Christ, or the Spirit of the Lord, or the Spirit of God, or the Holy Spirit. And Paul weaves all of these together without any kind of systematic formulation. © Grand Valley State University   �Transfigured: Face-to-Face in Freedom Richard A. Rhem Page 2   It was inevitable for the Church to try to give some kind of systematic form to this data, to try to articulate this experience, but that articulation always falls far short of the reality of experience which is given witness to in the Scriptures. Paul's apostleship being under attack, he says to them, "Look, I don't have to authenticate myself. You are my authentication. You are a letter from Christ, written not with ink on tablets of stone, but written rather by the Spirit of the Living God." In the opening paragraph of the third chapter we have reference to a letter of Christ written by the Spirit of the Living God, and so you have the action of God the Father, God the Son and God the Holy Spirit, but in a way that is very practical, in the way in which God has revealed Himself and made Himself known and impacts our human experience. Paul looked at the congregation of folks like you and he said to them, "You are really the authentication of my apostolic ministry because, to the extent that your lives have been transformed, it is a witness to a work of God wrought through Jesus Christ, by the Spirit. The transformation of your lives, your move from darkness to light, your move from brokenness and the darkness of superstition and fear and guilt to the joy and the liberty of the Children of God is the indication that my ministry has been authentic. I'm not sufficient for these things, and I haven't 'written' you, but Christ has written you. You are a letter from Christ written by the Spirit of the Living God." That reminds him of that whole ministry which is his in the wake of Jesus' death, resurrection, ascension and the gift of the Spirit, and he begins to contrast that with the old Covenant, the time of Israel through the ministry of Moses. He goes back to that old Exodus story where Moses, having been in the presence of God, returns to the people and his face is aglow, and the people are afraid. And interestingly, in Paul's use of that passage, Paul says that Moses put a veil over his face so that the people would not see the glory fade. It was like the glow would wash off eventually, and Moses, not wanting to have them see the departure of the glory, veiled his face. Paul uses that as an analogy, as an illustration of the contrast between the old Covenant and the new, and he says the old Covenant, the religion of Israel, which was preparatory, which was authentic and genuine, but which was not complete, was a ministry whose glory faded. It was a ministry of the letter; it was a kind of religion that was imposed from the outside. It involved Law. Law can point to life, but cannot empower life. Law can show the way, but cannot motivate one to walk the way. The old Covenant was a covenant of rules and rituals, of religious observance. Paul says the new Covenant is a covenant of the Spirit. It is a covenant of the Spirit Who creates freedom in the individual so that inwardly there is a motivation to become all that God has created one to become. In contrasting the old and the new – the ministry of Moses and the ministry of Christ, the ministry of the Letter and the ministry of the Spirit – Paul presents to us the tremendous promise of human transformation. Through the ministry of the Eternal God Who has come to us in Jesus and dwells with us by His Holy © Grand Valley State University �Transfigured: Face-to-Face in Freedom Richard A. Rhem Page 3   Spirit, we, His people, are being transformed, and that transformation has as its goal our conformity to Jesus. We saw that in the previous message. We have been predestined to be conformed to the image of Christ. That is God's goal for us. With all of the diversity, with all of the multiplicity of our human experience, there is yet a commonality, which is a reflection of Jesus Christ from the core of our being because we belong to him and have been transformed by him. So, the thing that God is about, this Triune God, the thing that He has been about from the beginning and will finally finish in the end, is the shaping of His children to be the brothers and sisters of Jesus, and that is being effected by the Spirit of God. In the marvelous 18th verse, he says, …because for us there is no veil over the face, we all reflect as in a mirror the splendor of the Lord; (that is, Christ) thus we are transfigured into his likeness from splendor to splendor. Such is the influence of the Lord Who is Spirit. We, gazing at Jesus, are changed into the likeness of Jesus. The calling of the Christian is the contemplation and the reflection of Jesus Christ, the imbibing and the reflecting of the reality of Jesus Christ. It is our calling as people to be transfigured, face-to-face in the wonderful freedom that the Spirit creates. Not with cramped, heavy, onerous religion, but with the life-giving Spirit. Have you ever painted by number? If you have painted by number and enjoy it, keep at it. It's great! It's a lot better than biting your fingernails. But, on occasion I have seen a painting that was painted by number. I can paint by number. I'd probably go out of the lines, because I'm not a person who easily lives within the lines, and I probably would grow impatient and blue here and here. But, I could paint by number. In fact, that's the only way I could paint, being color-blind and without artistic skill. I would number the paints and I would read the number and it would not take a great deal of creativity, a great deal of skill or artistry to paint by number. It's not a bad pastime. But you never mistake a painting by number with a painting of an artist. The last time that I was in New York, I went to the Metropolitan Museum of Art because there was a special display of French Impressionism, a private collection that was about to be shipped off to England and probably would never be seen publically again. Some Renoirs, some Monets, and others of that movement. Now, that was a revolutionary movement in art, in painting. When you look closely you see they put the paint on heavily, and they dabbed it on. It's a very rough surface. And there is not a line that is straight. There's not a human form that is carefully formed. There's not a tree that is like any tree I was ever taught to make in elementary art! Nothing looks like anything in terms of an exact facsimile. But, when you see the painting, it jumps off the canvas! There is a use of light which causes, for example, the sun dancing on the ripples of a lake, to seem as though they are shimmering and moving. The Impressionists really © Grand Valley State University �Transfigured: Face-to-Face in Freedom Richard A. Rhem Page 4   revolutionized painting. One of my favorite artists (not at all because he's Dutch) is Vincent Van Gogh, who wasn't accepted at all in his day and died in terrible poverty. One of his paintings was sold recently for millions of dollars! I hope God is making it right for him in heaven. His figures are grotesque! If you really study it closely and just focus on a figure, it's grotesque! But, stand away and you see that somehow or other the freedom of the artist created a reality far beyond what any photograph could reproduce! What we are called to, through the God Who revealed Himself in Jesus Christ, in the power of the Holy Spirit, is not to live our lives painting by number with the scrupulosity that makes religion a heavy burden, that binds the human spirit and makes it all an onerous duty. No, the God we celebrate on Trinity Sunday is the God Who would set us free! Set us free to live as artists in this grand universe of His in order that the full potential of our humanity could be exploded and we could become all that He has intended us to be. He, the Divine Artist, Who has created us in His image, is calling us to become like Jesus. So, Paul says not in a crimped and cramped, heavy religion, but face to face with Jesus we are being transformed by the working of His Spirit within us and we are beginning to take on the shape and the measure of Jesus Christ in the fullness of our human experience. There is no way in the world that I can make that happen for you, or you can make it happen for me. I said last week on Pentecost I'm always most acutely aware at this time of the year of both the promise and the impossibility of preaching. It is like trying to tell you about a vacation that you didn't experience and that just turned me on; like trying to tell you about a retreat experience that energized me and excited me that I can't possibly communicate; like trying to tell you in rational discourse what it means to be dizzily in love. But, maybe as we talk about it, as we sense that it is God's purpose for us to have us blossom forth into beautiful human beings, maybe at least we'll be clearing the ground and getting rid of that crotchety idea of religion – form and ritual and law and legality and condemnation – and see that God loves us with an everlasting love, and He's gone to the depths of the earth, to Hell itself, to set us free and let us be! It's like healing. You cut your hand, put salve on it and say that that will heal it. The salve won't heal it. Salve may cleanse it, may keep it soft, may get rid of the bacteria. Salve may remove the impediment to healing, but healing is the body's function; healing is a mystery. The ground can be cleared, but only the body can heal itself, because there is a healing, recuperative power within the body, which is there by the grace of God Who made us. So with our human spirit. So with the transformation of our lives. Here and there it happens. Now and again. It happens most often when we're looking for it, when we're thirsting for it, when we're in the place where God has promised to meet us. To be transformed into the likeness of Jesus comes about more readily if we're gazing into his face. That is, if the portrait of Jesus painted for us by the great © Grand Valley State University �Transfigured: Face-to-Face in Freedom Richard A. Rhem Page 5   Impressionists, the Gospel writers, is always playing through our being; if we sense the mastery with which he lived, the devotion, the commitment, the communion, the compassion, the love, the grace, the beauty of who he was, and with an openness and a prayer that his Spirit will be effecting that in us. It does happen, from splendour to splendour, from degree to degree - people moving toward the realization of God's purpose, which is conformity to Jesus Christ. Michelangelo was commissioned by Pope Julius II, who was not the finest Pope in Church history. He had a great ego and a desire to have the grandest tomb in Rome. Michelangelo was commissioned to sculpt some huge, gigantic, heroic figures that would be a part of his tomb. Michelangelo was his own person as well as Julius, and they got into an argument. The tomb never happened, and some of the figures that Michelangelo was working on can be seen in Florence, Italy in the same place as his statue of David. The huge blocks of granite are still there, and the figures are beginning to emerge. There's been enough chiseling and sculpting so that you can see what the figure was going to be. They are heroic figures, and you can see them as though they are trying to get out of the block! Get free from the granite! Free to move! Free to be human! They are called "The Prisoners." Many of us, much of our lives, are prisoners. There are stages in our lives when we'd like to just kick it all over and find freedom. We'd like to divest ourselves of every form of human control, every human bondage, every responsibility and obligation and find freedom. The French Existentialist Jean Paul Sartre spoke about that kind of freedom, and he was a nihilist. That means one ends up where nothing means anything. That is a possible end of freedom, understood as autonomy. Some of us give it a shot once in a while, but it never fulfills its promise. But the freedom that the Spirit engenders is not a freedom just to do whatever we want, but freedom to become what we were intended to be. Icons of Jesus, that's the Greek word, icons of Jesus reflecting his beauty from the inside out. That's really who we are - the beauty of Jesus, our Elder Brother, shining through us. Transfixed, face to face in freedom. Let us pray. God, our Father, give us a taste for that high purpose for which you have made us and to which you call us, 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 Trinity Sunday Series Until We Take the Shape of Christ Scripture Text II Corinthians 3:17-18 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19870614 Date A point or period of time associated with an event in the lifecycle of the resource 1987-06-14 Title A name given to the resource Transfigured: Face to Face in Freedom 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 June 14, 1987 entitled "Transfigured: Face to Face in Freedom", as part of the series "Until We Take the Shape of Christ ", on the occasion of Trinity Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: II Corinthians 3:17-18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Experience of God God's Inclusive Love Spirit Transformation Trinity https://digitalcollections.library.gvsu.edu/files/original/e622183f1e0cd091317afc0bbf39bdf2.mp3 abb62bb54b8c5ad6015d8b2001d3fcdb https://digitalcollections.library.gvsu.edu/files/original/144bbe34a716e35d9da20af0d9dd2d6f.pdf 7ca02a1137396715bda1969816873676 PDF Text Text The First Day of the Rest of Your Life Text: II Corinthians 5: 17; 6: 2 Richard A. Rhem Christ Community Church Spring Lake, Michigan Eastertide II, April 6, 1986 Transcription of the spoken sermon When anyone is united to Christ, there is a new world; the old order has gone, and a new order has already begun. II Corinthians 5: 17 …The day of Salvation has dawned. II Corinthians 6: 2 May I teach you a rather difficult word, which for most of you would not be part of your ordinary conversation? It is ontology. It is the science of Being. It is a branch of Philosophy, which studies the essence of being or the structure of Reality. It derives from the Greek word for “being,” ousia. Ontology refers to what is: the structure of Reality, the way things are. Now, what has Ontology to do with the Gospel of Eastertide? Very much, indeed. Easter changed the Ontological structure of the Cosmos. With the Resurrection of Jesus, God created a whole new world, a new reality. The Gospel is the announcement of that new world. To "hear" the Gospel is to be introduced into a whole new Ontology. To realize this and to grasp it by faith is to experience The First Day of the Rest of Your Life. Paul had experienced it. Jesus revealed it to him as the Risen Lord in a vision. The whole structure of Reality was changed for Paul. In one of his letters he expressed it this way: When anyone is united to Christ, there is a new world; the old order has gone, and a new order has already begun. For Paul, in Jesus' death and resurrection, the day of salvation has dawned. © Grand Valley State University   �The First Day of the Rest of Your Life Richard A. Rhem Page 2   Let us begin by listening to what the text is teaching us about the way things really are - the reality of our world and thus the reality of our situation. …there is a new world, the old order has gone, and a new order has already begun. As we have moved together through Lent, Holy Week and celebrated Easter Sunday, we have been aware of two worlds, two kingdoms. We heard Paul's story: A man of impeccable credentials, according to human standards of judgment, who says, But all such assets I have written off because of Christ…. I count everything sheer loss, because all is far outweighed by the gain of knowing Christ Jesus my Lord. …all I care for is to know Christ, to experience the power of his resurrection… Paul ranked ahead of his fellows when judged by the performance principle. But that driven, compulsive need to establish and secure himself yielded no peace. Then he met Jesus. He learned life was not an achievement to be gained, but a gift to be received. He began to live by grace. It was the first day of the rest of his life. We have learned that grace does not free us from responsible commitment, but frees us to love as we have been loved. That is, to love unconditionally. That is the way God loves us. He demonstrated His love to us in that while we were yet enemies Christ died for us. Thus we saw that it is out of the abyss of love that grace flows, embracing us, melting our defenses, overcoming our weakness and our fear, our hostility. But on Palm Sunday we became very much aware that while the Kingdom of God, the Kingdom of love and grace, has taken root in our old world in Jesus, yet the old world rages on refusing to let go. Jesus enters the City defenseless and vulnerable. He is totally free of worldly entanglement because he is wholly God's man. Because he is wholly God's man, he moves into the hostile environment where death awaits him with calm assurance. Unconditional love clashes with the established powers of this world. The High Priest announces the death sentence. Jesus is crucified. On Good Friday it would appear that the way of love is doomed to be crushed out by the way of expediency. And then dawned the Third Day. © Grand Valley State University �The First Day of the Rest of Your Life Richard A. Rhem Page 3   Easter was the first day of the rest of the world. There was an Ontological Shift on Easter. The Creator raised Jesus and created a new world. He re-created the world as far as His relationship with the human family is concerned. The point is, something happened. On Monday morning it was not business as usual. It was an Easter world - a whole new Reality. That is why I bother you with that strange word "Ontology." I want to stress that the world is changed; Reality is changed. The old world continues. We continue to be part of the old scene. But the old world is gone, in reality! This is an Ontological Shift, a shift of cosmic proportions. I have become more aware of this recently. I am aware I have not proclaimed it strongly enough, confidently enough. That is why the Easter message pointed to the God Whose power effects that which is beyond all human potential. Too much of my ministry and my preaching has been within the narrowly prescribed limits of human possibility. Sometimes I think I am only beginning to glimpse the gracious power of the God of unconditional love. We have been too much focused on the human response, not enough on the objective reality of the new creation. Listen again to the text: There is a new world, the old has gone, and a new order has already begun. Do we believe it? Do we live accordingly? Whether we do or not, the Truth remains. Whether we believe it and appropriate it is not the measure of its truth. Our response does not create the new reality and our lack of response does not detract from the reality. So will you hear the word of proclamation? The day of salvation has dawned. I was reading an Easter sermon preached by the great Karl Barth. He went regularly to the Basle prison to preach to the prisoners. He who could command any pulpit in the world chose to preach at the local jail because he said if I preach in the Cathedral, people will come to hear Karl Barth. If I preach at the jail, the prisoners will come to hear the Gospel. He preached on Jesus' words, "Because I live you, too, shall live." To these prisoners he spoke of Jesus who lived for them. In great simplicity he pointed to Jesus living for us and dying for us. And he spoke of the promise: You will live also. And he explained: Yet the significant fact to remember is precisely not an obligation we are invited or urged to fulfill, so that we may, or may not, live. We are not © Grand Valley State University �The First Day of the Rest of Your Life Richard A. Rhem Page 4   merely given a chance; nor is an offer made to us. "You will live also" is a promise. It is an announcement referring to the future, to our future. "You will live also" succeeds the present of, and our presence in, the "I live" like two succeeds one, B succeeds A, the thunder succeeds the lightning ... You are a people whose future issues from my life and hence does not lie in your sin and guilt, but in true righteousness and holiness. Not in sadness, but in joy, not in captivity, but in freedom, not in death, but in life. From your present participation in my life, you may anticipate this and no other future. (Deliverance to the Captives, p. 31F) He goes on to stress that Jesus is not only our future, but also our present. Not the world with its accusations and we with our counter accusations. Not even the well deserved divine wrath against us, let alone our grumbling against God, or our secret thought that there might be no God after all. Therefore, not we ourselves, as we are today or think we are, make up our present. He, Jesus Christ, his life is our present: his Divine life poured out for us, and his human life, our life, lifted up in him. This is what counts. This is what is true and valid. (p. 32) He then stresses that no one must think himself excluded, too insignificant, too sinful, too godless. And then he invites each one there present to join him at the Lord's Table. There in the Bread and Wine is the sign of what he had been saying in the message. Jesus Christ is in our midst, he, the man in whom God himself has poured out his life for our sake and in whom our life is lifted up to God. Holy Communion is the sign that Jesus Christ is our beginning and we may rise up and walk into the future where we shall live. ... My brothers and sisters, I do not want to oppress or compel any one among you when I add: Shall we not all here present go to the Lord's Table together? Holy Communion is offered to all, as surely as the living Jesus Christ himself is for all, as surely as all of us are not divided in him, but belong together as brothers and sisters, all of us poor sinners, all of us rich through his mercy. (p. 33F) There I see a preacher acting on the Reality of the new world which was born on Easter. We get so bogged down in checking out the human response that we lose sight of the Reality. We forget the Ontology of the New Creation. We wonder if someone has true faith – whether his life is morally pure, whether one understands the contents of the faith. All the things that come subsequently we worry about first and instead of a grand invitation to a new Reality to which we welcome people, we erect all kinds of barriers that discourage and turn away. © Grand Valley State University �The First Day of the Rest of Your Life Richard A. Rhem Page 5   Perhaps rather than keeping this Table of our Lord's here in the antiseptic atmosphere of the sanctuary, we should move it out on the highway and pass out bread and wine to those traveling past. What would happen if, with authentic excitement in the face of the Reality Shift of Easter, we went out and shared the wonderful news of what is really true! Something has happened. The day of Salvation has dawned. Of course, we cannot be unconcerned with the response. The new world has dawned but it is possible to live in the death grip of the old. It is for those who are in Christ that the new world becomes reality in their experience. Therefore in our announcement of the new Reality we point to him. We must tell the story of Jesus, of his life, his death and resurrection. We must invite our neighbors to receive what has been provided and is fully offered. And we must ask ourselves if we who believe in him have really entered into the newness that he has created. Again I must confess that too much of my own concentration and too much of the traditional message of the Church deals with the death and resurrection of Jesus in terms of forgiveness, dealing with the past and too little emphasis is placed on the power of God to change our lives – really change our lives. Too much of my concentration and the concentration of the Church has been on getting the lost snatched from Hell fire and into the safety net of the Church. We want to get people saved!! But what does that mean? For too many of us that has meant out of Hell and into Heaven - no matter in what state and once we get people in, we can relax a bit. Whether we consciously operate this way or not, underneath this has been a powerful motive in the Church's outreach. But it misses the whole point of what we claim to be trying to do – get people "saved." Salvation's root is the same as the root of salve. Salvation is healing. It is to bring the person toward wholeness. God is not interested in making us pious or religious; He would make us human. That is what He created. That is the intention of recreation. The Church Father Ireneaus understood that long ago when he wrote, The Glory of God is a human being fully alive. What is it, then, to be "in Christ?" - Literally it is to be lifted up to God in the Anointed One - the one anointed with Spirit, one full of God. The context of this great text is illuminating. Paul's apostleship was under attack. He is a man sold out to Jesus Christ – making him known, announcing good news, calling all people to the new world now open to them. © Grand Valley State University �The First Day of the Rest of Your Life Richard A. Rhem Page 6   We will all appear before the Judgment seat of Christ. Our lives will be laid open an awesome thought. He senses a divine imperative to carry out his apostleship, his own life an open book. He is simply responding to what has been revealed to him. In verse 14 Paul writes: For the love of Christ leaves us no choice, when once we have reached the conclusion that one man died for all and therefore all mankind has died. His purpose in dying for all was that men, while still in life, should cease to live for themselves, and should live for him who for their sake died and was raised to life. The purpose of Jesus' death and resurrection is to incorporate us in him in the death to the old world and the rising to a whole new order of things. He goes on: With us therefore worldly standards have ceased to count in our estimate of any man; even if once they counted in our understanding of Christ, they do so no longer. Why? The one in Christ is a new creation! The old is gone. The new has come. Well, how does that fall out? What does that mean in the everyday affairs of an ordinary human existence? It means a new understanding - a change of mind. This is the meaning of repentance “Metanoia,” the Greek word, points to a change of mind. Our thinking needs to be straightened out – about God: That we no more resist Him in our weakness and hostility, fearing He will rob us of life, but rather see Him as He is - the loving One Who comes to us in our weakness and hostility with total vulnerability in order simply to embrace us with a mercy that knows no limit, setting us free for the first time to be fully human. about what it means to be fully human: We see it in Jesus, totally open to the Father, totally open to the neighbor, living out the unconditional love of God in covenant human relationship. Is not to be "in Christ" to be filled with the Spirit of Christ, the Spirit of God? Is it not to live in the conscious flow of God's life, His energy, His grace, seeing ourselves not as buckets to get filled but as channels to let flow through us the Divine life? To be "in Christ" is to live consciously in the Kingdom of God, knowing one is no longer bound to live according to the Kingdom of this world. It is to be done with © Grand Valley State University �The First Day of the Rest of Your Life Richard A. Rhem Page 7   the old way of doing things - the tit for tat world of vengeance, retaliation and vindictiveness. It is to be done with the world of selfish indulgence, of selfasserting, of defensiveness and the strenuous compulsion to justify oneself. It was reported on national news last evening that a millionaire died and left her two million to a few friends and casual acquaintances. She left this word with her will. "To my children I leave nothing. I want them to receive in my death what they gave me in my life." Think of it! Think of dying with that kind of bitterness. You say maybe the kids deserved it. Maybe they did. That that is the old world. According to the canons of the old world, God should leave us in our self-constructed hells. He could write a similar note: "I leave you in your death what you created in your life - Hell." But He showed His love for us in that while we were yet sinners Christ died for us. I feel sorry for the poor woman. I'm sorry her children neglected her. Perhaps she could not change them, but she could have changed her mind, her attitude. She could have let love fill her, driving out the anger and vindication. How? By looking to Jesus. By understanding God's love, by receiving it and then letting it fill her heart. Think of standing before Jesus when one's last act was an act of retaliation and bitter resentment. Will Jesus' eyes flash with fire? No, they will be wet with tears. Will he say, "Go to Hell"? No, he will say, "My child, my child!" And what will the dear woman respond? "They got theirs! I’m finally happy!"? No, but rather, "O my God, what have I done?" Think of it, friend. The day of healing has dawned. This is not just Pollyanna talk. Christ is risen! There has been an ontological shift in Reality. A new world is here, the old is done away with. You don't have to live according to the canons of the old world, filled with brokenness, pain, hate, resentment. Look to Jesus. Know that God raised him from the dead, thereby creating a whole new possibility. He died - one for all, once for all. He arose - one for all, once for all. God's Spirit filled him, the Anointed One, the Christ. Now the Risen Jesus pours out that same Spirit on all flesh - so we shall celebrate on Pentecost. Let go. Open up; entrust your life to the Risen Lord who brings you into the presence of the Father and gives you the Spirit by which you can be freed from the old, brought into the new. Be healed by the love and grace and power of God Who needs from you simply the word "Come into my heart, Come into my heart, Come into my heart, Lord Jesus. Come in today, come in to stay. Come into my heart, Lord Jesus." He will! And it will be the First Day of the Rest of Your Life! Amen. © Grand Valley State University �The First Day of the Rest of Your Life Richard A. Rhem Reference: Karl Barth. Deliverance to the Captives. First published 1961. © 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. Event Eastertide II Scripture Text II Corinthians 5:17, 6:2 Location The location of the interview Christ Community Church, Spring Lake, MI References Karl Barth. Deliverance to the Captives, 1961. 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-0-19860406 Date A point or period of time associated with an event in the lifecycle of the resource 1986-04-06 Title A name given to the resource The First Day of the Rest of Your Life 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 6, 1986 entitled "The First Day of the Rest of Your Life", on the occasion of Eastertide II, at Christ Community Church, Spring Lake, MI. Scripture references: II Corinthians 5:17, 6:2. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Eastertide Grace Inclusive Resurrection Salvation Transformation Unconditional Love https://digitalcollections.library.gvsu.edu/files/original/c60d76570f483ad109b8c0eaa2f0ed83.mp3 186ce5fbef6cd95bf0dc0746e89c1525 https://digitalcollections.library.gvsu.edu/files/original/250b88562b0abfbfcf85c71c2766aa29.pdf e0bb52769d7bb906428e19d7fa348a95 PDF Text Text Life Turned Upside Right From the Lenten sermon series: The Way to Life Text: Philippians 3: 10-11 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent III, March 2, 1986 Transcription of the spoken sermon All I care for is to know Christ. To experience the power of his resurrection, and to share his sufferings, in growing conformity with his death… Philippians 3:10-11 Revolution or Transformation in human life or historical institutions is often described as things being turned upside down. But something that is turned upside down would seem to be other than in its native, true position or situation. Therefore, this message is entitled "Life Turned Upside Right" because, while we point to a radical transformation of human personality - specifically the Transformation of the Apostle Paul, we are pointing to a new human condition which is not contrary to nature, but rather the restoration of human nature according to the intention of Creation. Therefore, I point you this morning to the call to human transformation, which is really a call to realize God's intention for us, that we live not out of our own resources, but wholly out of His grace. Paul expresses the goal of his life following his encounter with Jesus Christ and finding his life turned upside right as caring only …to know Christ. To experience the power of his resurrection, and to share his sufferings, in growing conformity with his death, if only I may finally arrive at the resurrection from the dead. The Apostle stands as the great example of radical conversion in the New Testament. Sometimes that very fact creates a distance from many of us who have grown up, nurtured in the faith from our earliest years. We have never known that wrenching from death to life, from darkness to light. We have grown up within the covenant of Grace of which our baptism is a sign; we have never known a time when we did not know about God, a time of not knowing Him, and © Grand Valley State University   �Life Turned Upside Right Richard A. Rhem Page 2   we have never known a time when we did not in some fashion trust in God. How, then, can the experience of a Paul be relevant for us within the nurture of the Church? Let us reflect on that for a moment. Was Paul's situation so different from ours? Is he really an example of radical conversion from darkness to light, from death to life, and thus without instruction for the Church situation? Certainly there was radical change; certainly there was deep existential encounter; certainly there was the sense of moving from darkness to light, from death to life. But in what context did that radical transformation occur? Was it not precisely within the context of the Covenant of Grace? Was it not precisely within the context of the community of faith? Did Paul find in the face of Jesus some new God? Not at all. Did Paul move from atheism or agnosticism or blasé indifference to faith and zeal? Not at all. What, then, was the radical change? How, then, was life turned upside right? If it was not from world to Church, from non-belief to faith, from indifference to commitment, wherein lay the transformation? The Scripture passage gives a clear answer: The radical change was the movement from securing one's life by one's own efforts, to finding one's life secured by the grace of God. The radical change was from doing, to trusting. The radical change was from living by the "performance principle," to living by the Grace principle. In my wrestling with this familiar testimony of the Apostle, I was suddenly struck with the total relevance of Paul's experience for us, for the People of God in the Church. This is a message precisely for us who are religious, who know the truth and live within the community of faith. Is it not precisely we in the Church who need to be converted? Is it not we who must be called again from all self-securing performance and all reliance on our fine accomplishments or religious activity, even zeal for the Kingdom and reminded that life is gift and all is of sheer grace? Is it not ourselves, serious, diligent, faithful, who need more than others to be pointed to grace as our only hope and salvation? Paul's God was the God of Israel; the God of Israel was the Father of our Lord Jesus Christ. Paul's Bible was the Torah, the Old Testament which pointed to the way of life. Paul's community was the Covenant Community, Israel, of which the Church is the continuation. All that was true of Paul was positive. Listen to his own recitation of who he was and the seriousness with which he lived. …If any other man thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of © Grand Valley State University �Life Turned Upside Right Richard A. Rhem Page 3   Benjamin, a Hebrew born of Hebrews; as to the law a Pharisee, as to zeal a persecutor of the church, blameless. Philippians 3: 4b-6 Was that all bad? No. On the contrary, that was all good; it spoke of both high privilege and conscientious responsibility. What, then, was the fatal flaw of the old Paul? Simply that all of that which he cited was the ground of his confidence; his righteousness was a self-righteousness; the principle of his life was the performance principle. He sought to secure his existence, to secure his life, his acceptance with God and his reputation with his neighbors by his racial lineage, his religious affiliation, his record of service and diligence of dedication. Paul simply trusted in Paul. But not really. We are never finished when we are doing it ourselves; there is always one more thing to do, one more base to cover, a little more exertion to expend. And then there is also always the fear that somewhere, sometime we might slip, we might fall, we might lose our grip, grow weary, cynical or indifferent and, if it all depends on our performance, where will that leave us? Legal rectitude and zeal - that was it for Paul. The Greeks, he writes in another place, seek after wisdom - a rational explanation of reality into which they can fit their existence and in which they can find themselves within the structure of reality. And there are other possibilities Hedonism, perhaps - just living for pleasure, keeping the engines of our being fired up with one titillating experience after another - and so on. But Paul's life was turned upside right - radically, that is, the very core of his being was transformed. He moved, not to a new God, a new People; he moved to a new basis upon which to place his life - God's grace - apart from his background, affiliations or performance. Listen to his own statement: But whatever gain I had, I counted as loss for the sake of Christ. Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ… Philippians 3: 7-9 That is a radical conversion. But not as we often think of radical conversion as turning from atheism or agnosticism to God; from the world to the Church; from non-religious practice to serious religious practice; from disobedience to obedience. No. This radical conversion happened within the being of a person serious about God, religious in practice, and totally dedicated to religious service. © Grand Valley State University �Life Turned Upside Right Richard A. Rhem Page 4   It was a movement from trusting self-securing endeavor to trusting only the gracious God. It was a movement from seeking to justify one's existence to resting in the justification which is gift. It was a movement from compulsive drivenness that can never find peace, to rest and peace that frees one to live with vitality. It was a movement from humorless heaviness to joy and lightness of spirit. But is not such a view of radical grace rather dangerous? Might it not lead to presumption, slackness, carelessness, frivolity? Let us simply note its effect on the Apostle. …that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death… Philippians 3:10 Power, courage to suffer for Jesus' sake, conformity finally to the death Jesus died in obedience to God's will for the sake of the world, all in the hope of final resurrection, life in his light forever. Let me bring Paul's witness to our present situation - have you met Jesus and heard him say cease from all self-securing activity, which stems from insecurity and creates hostility? "Rest in me." Lent is a time to learn again obedience. Obedience is faith - resting in the gracious God. In the posture, life is turned upside right. 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 Lent III Series The Way to Life Scripture Text Philippians 3:10-11 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-0-19860302 Date A point or period of time associated with an event in the lifecycle of the resource 1986-03-02 Title A name given to the resource Life Turned Upside Right 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 March 2, 1986 entitled "Life Turned Upside Right", as part of the series "The Way to Life", on the occasion of Lent III, at Christ Community Church, Spring Lake, MI. Scripture references: Philippians 3:10-11. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith Covenant of Grace Divine Intention Lent Transformation https://digitalcollections.library.gvsu.edu/files/original/464b1eb62053df6c35ed462ef8342aa9.mp3 cf9d4b8d96760f9368f21d4cf4eaff11 https://digitalcollections.library.gvsu.edu/files/original/c74e44ab7a3365f9c7fad18100cc5c86.pdf e134ceba68982673df8ef23e77c70d87 PDF Text Text The God Who Never Gives Up On Us From the sermon series: God, Our Ally Text: Hosea 11: 8-9, 32; Hosea 14: 4 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 25, 1985 Transcription of the spoken sermon God is our Ally. He will never give up on us - not because finally we will come round and deserve His love, but rather because His love, flowing out of His own depths, will never let us go. That is the theme of this message: He will never give up on us; He will never let us go. This is a message about the unconditional love of God. It is a message about what is translated from the Hebrew word hesed as God's "steadfast love." This is a message about God our Ally Who has called us into a covenant relationship to which He remains faithful even when we prove unfaithful. This message is a love story, the story of a love beyond compare, a love beyond human conception. This is the story of a love that will never give up, never let us go; a love that will finally heal us and bind us to the bosom of God. The message comes from Hosea, a great Eighth Century B.C. prophet who experienced deep pain in his own marriage and therein discovered the pain of God at the unfaithfulness of His people Israel, but discovered something more amazing - that God's love is unquenchable. The first three chapters of Hosea deal with biographical material from the prophet's own life. There has been much debate about the interpretation of these chapters. I cannot give you the whole discussion, but will summarize what I believe is the most adequate understanding of Hosea’s experience. In Chapter 1:2, we read, …The Lord said to Hosea, “Go, take to yourself a wife of harlotry, for the land commits great harlotry by forsaking the Lord.” This was probably a reflection after the fact. Hosea married Gomer and she proved unfaithful. The verse above summarizes what happened rather than indicating that Gomer was a harlot before Hosea married her. The first chapter © Grand Valley State University   �The God Who Never Gives Up On Us Richard A. Rhem Page 2   records Goner's unfaithfulness. Although it is not clearly stated, it would appear that Hosea divorced Gomer because of her wantonness. (cf. Hosea 2:2a, 4-5a). Then in chapter 3:1, we read, And the Lord said to me, "Go again, love a woman who is beloved of a paramour and is an adulteress; even as the Lord loves the people 0f Israel, though they turn to other gods..." So, Hosea redeems Gomer - buys her back out of the bondage of her harlotry and restores her as his wife. In his own experience, thus, he found a "lived parable" that pointed to the unquenchable love of God. He was tormented by his separation from Gomer, he felt maimed and incomplete, and he realized that however little Gomer might deserve his love… yet she retained it to an undiminished degree, and he was constrained even against his own judgment to attempt to restore the old marriage relationship. The mystery of the compulsive power of his own love for Gomer made Hosea reflect upon the love of God for erring Israel. It was thereon that he founded his message of hope for his people… (Interpreter Bible, Vol. VI, p. 562) Martin Buber writes, That a particular person should be bound to love another particular person in utter concreteness, is there such a thing as this? The word can only be spoken to one who already loves. He loves, he still loves the faithless one, he cannot suppress this love, but he does not want it, for he feels himself degraded by it. ...Into this state of soul God's word descends, "Continue loving, thou art allowed to love her, thou must love her; even so do I love Israel." (The Prophetic Faith, p. 113) Hosea loved Gomer still. He redeemed her and brought her back. She did not deserve such love and grace. But if Gomer did not deserve such merciful treatment as Hosea felt constrained to give her, no more did Israel merit the mercy and love of God. Her redemption from sin and shame was an act of God’s grace and of his love that would not let her go. (Interpreter Bible, p. 562) The statement of God's unconditional, unquenchable love is beautifully stated in the first verse of the eleventh chapter. Now the figure is not the marriage relationship, but that of God the Father and Israel the son. When Israel was a child, I loved him, and out of Egypt I called my son. © Grand Valley State University �The God Who Never Gives Up On Us Richard A. Rhem Page 3   But Israel was unfaithful; she worshipped the Canaanite gods. Tenderly, God nurtured her. I led them with cords of compassion, with the bands of love… (11:4) But still they failed to live faithfully in that covenant love. They succeeded only in eliciting God's anger. Judgment was surely coming; Hosea could feel it. Hosea prophesied around 745 B.C. Jeroboam II had brought the Northern Kingdom to prosperity, but Hosea could see the dry rot in the soul of the nation. Judgment would come and judgment did come. In 721, the Assyrian Empire came in and overthrew Israel, dispersing the ten northern tribes. But judgment was not the final word. Judgment was only a means to the end of finally bringing His people to their senses and causing them to return to Him. Listen to the "last word:" How can I give you up, O Ephraim! How can I hand you over, O Israel! How can I make you like Admah! How can I treat you like Zeboiim! My heart recoils within me, my compassion grows warm and tender. I will not execute my fierce anger. I will not again destroy Ephraim; for I am God and not man, the Holy One in your midst, and I will not come, to destroy. (11: 8-9) There you have the text, a text to ponder. There you have a statement of God's unconditional, unquenchable love, a love that will never give up on us, a love that will never let us go. In God's relationship to Israel, we see mirrored His relationship to all nations. God created the nation Israel in the event of the Exodus. Israel was a chosen nation. God elected Israel to be a representative people for all peoples. We cannot fathom the mystery of that choice, that election. It was not an election of one nation cutting off the rest of the nations, but the choosing of one on behalf of the rest. It was a particular choice with a universal purpose. Remember the call to Abraham: …by you all the families of the earth shall bless themselves. Genesis 12: 3 The basis of God's choice of Israel was simply love: It was not because you were more in number than any other people that the Lord set his love upon you and chose you…but it is because the Lord loves you… Deuteronomy 7: 7-8 © Grand Valley State University �The God Who Never Gives Up On Us Richard A. Rhem Page 4   Israel was the representative of us all. Berkhof calls Israel God's "Experimental Garden." In her concrete history – thus in the arena of our history – it has been demonstrated that the human covenant partner will never prove faithful. ... in an experimental garden the soil and what can be done with it are tried out, so that other fields, to which these experiments are applicable, may benefit from it. ... in the Old Testament, Israel, in distinction from other nations, is more than once pictured as a specially cultivated and tended vineyard, from which might thus be expected a greater yield, but whose unproductivity arouses the greater anger of God. (Christian Faith, p. 245) Pointing to Israel's election, Berkhof shows that as a People she had a special privilege and a special task; the outcome of the Old Testament is the demonstration in our history of the faithlessness of the human covenant partner and the faithfulness of the Divine covenant partner. Berkhof writes, And we who are witnesses of this way know that Israel is no better or worse than the other nations, but that her guilt and fate disclose the way of the whole human race. The abiding relevance of the Old Testament is that the experimental garden Israel has shown once and for all how unfruitful we humans are in our faithfulness to God and our neighbor; and then, too, how unimaginably faithful God remains to mankind which ever and again seeks life apart from him. (p. 245f) What is the solution? Certainly there is no hope from our side; there is no solution possible from the human covenant partner. When God moved to effect a solution through the gift of Jesus in whom He dwelt in fullness, we crucified him. This is the New Testament history that corresponds to Israel's failure. Thus we have in both Old and New Testaments the concrete history of radical human guilt. What is the solution? The solution is the radical grace of God, which flows from the unconditional love of God. It was this insight that gripped Hosea, written indelibly in his own soul through his personal experience. God says, in effect, “You deserve to be given up; I should give you up. But how can I give you up? I will not give you up.” In his book Unconditional Love, John Powell writes, In the Old Testament God reveals himself to the People of Israel as a God of unconditional love. His gift of himself in the choice and creation of "My People" is totally unsolicited, undeserved and unmerited. ... God decides, God chooses, God offers his gift of love. He is by his own free act forever committed to his People. The prophet Hosea uses the image of God taking a bride: "And I will betroth you to me forever." (2:19-20) Through the prophet Isaiah, God says, "Even if a mother should forget the child of her womb, I will never forget you." (49:15). © Grand Valley State University �The God Who Never Gives Up On Us Richard A. Rhem Page 5   The unconditionality of God's love for his People is a constant refrain in the Old Testament. God has promised and God will always be faithful to his promise. Jeremiah writes of God's constant willingness to forgive: "With an eternal love I have loved you. Therefore, in loving-kindness I draw you to myself." (31:3) (Unconditional Love, p. 97F) Hosea understood the faithfulness of God to his covenant which was rooted in a love that would never give up. As Bernard Anderson writes, Just as Gomer played the harlot, so Israel had broken the covenant. According to Hosea, this was the real historical tragedy, and all the contemporary troubles of Israel were only symptoms of it. The "wife" whom Yahweh had chosen and betrothed to himself had become a whore. A "spirit of hostility" had inflamed the people, and they had become estranged from their God. (4:12) Hosea's critique of Israel's society went far deeper than a mere condemnation of social immorality, political confusion, or religious formation. He was concerned with men's motives, with the devotion of the heart, with the things in which men place their trust. (Understanding The Old Testament, p. 247) Sounding the keynote of Hosea's message, Anderson writes, The deepest note struck in the book of Hosea is the proclamation that God's "wrath" or judgment is redemptive. God's purpose is not to destroy, but to heal. Through historical crises that shake the very foundations of human self-sufficiency, Yahweh acts to free his people from their enslavement to false allegiance and to restore them to freedom in the covenant loyalty. Just as Hosea's love was greater and deeper than Gomer's infidelity, so Yahweh's love for Israel is truly steadfast. It is a divine love that will not let his people go, despite their fickleness and harlotry. His "wrath" is not capricious, vindictive, and destructive; it is the expression of a holy love which seeks to break the chains of Israel's bondage and to emancipate her for a new life, a new covenant. (Ibid., p. 251) ... divine judgment is not the last word ... (verses 8-9). For even in the hour of catastrophe Yahweh does not abandon his people, nor does his love for them cease. It is not his will that Israel be destroyed as Admah and Zeborm were leveled during the holocaust of Sodom and Gomorrah, (cf. Gen. 19:24-25; Deuteronomy 29:23). Rather, the purpose behind Yahweh's judgment is love, like that of a parent who lovingly disciplines a wayward child. These verses passionately describe a struggle, as it were, within the heart of God - a struggle that doubtless reflects the agony of Hosea's experience with Gomer. But the triumph is on the side of the love that will not let Israel go. (Ibid., p. 252) Thus Hosea ends his prophecy with words of healing, © Grand Valley State University �The God Who Never Gives Up On Us Richard A. Rhem Page 6   I will heal their apostasy; of my own bounty will I love them. (14:4) The secret of such love lies in God. We cannot fathom it; we can only bow before its majesty. It is beyond human comprehension. God points to His own "Godness" as it were, differentiating Himself from us. ... for I am God and not man. Such is the amazing story of the love of God. It is interesting to relate Hosea's sense of God's love that never gives up on us to Paul's struggle with Israel's rejection of Jesus. Romans chapters 9-11 relate that struggle. Paul cannot understand how to put together God's faithfulness to his covenant promise with Israel's disobedience. His final conclusion is that, through Israel's rejection, the Gospel is being brought to the Gentiles. He concludes that section of struggle with these words: For in making all mankind prisoners to disobedience, God’s purpose was to show mercy to all mankind. (11:32) Then he breaks out in a great doxology, praising the God of so great salvation. What are we to make of this amazing love story, this tale of unconditional, unquenchable love? Must it not seem too good to be true? If it seems too good to be true, it is because we are not accustomed to hearing this message stated simply and straightforwardly. As the message has come to us filtered through centuries of Church tradition - our own Church tradition included - the message has been garbled and the unconditional love of God has been hedged in with numerous qualifications and conditions. I think it accurate to say that for the most part the message that has come through is that of a conditional love of God, conditional on our response, conditional on our good behavior. We speak much of grace, but we operate on the basis of good works and self-righteousness. Is it not perhaps that we are afraid to let the truth of the radical grace and unconditional love of God out because people might really believe it and presume upon it, take advantage of it? Do we dare tell people that the love of God will finally overcome their disobedience, their unfaithfulness, their unworthiness, their fickleness, in a word - their sinful rebellion and self assertion? Do we not rather make God's gift of salvation conditional on saying the right words, confessing the right beliefs, conforming to accepted morality? Have we not transformed the Gospel of God's radical grace and unconditional love into a morality game? Has not the message of the Church been strongly flavored with "Santa Claus theology" - that is – not "You better be good 'cause Santa's coming to town," but "You better be good 'cause Jesus is coming again?" © Grand Valley State University �The God Who Never Gives Up On Us Richard A. Rhem Page 7   That is so very human, just like us. We use reward and punishment on our children; good behaviour gets a reward; bad behaviour gets punishment. That seems only reasonable; that seems like a just mode of operation. Is that not also the way God operates? The answer is simply, "No." Is that not why when He makes His amazing declaration about not being able to give up on Israel, He explains, ... for I am God and not man. Similarly in Isaiah 55 we read after the gracious invitation to return to Him Who freely forgives, For my thoughts are not your thoughts, and your ways are not my ways… For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts; and as the rain and the snow come down from heaven and do not return until they have watered the earth, making it blossom and bear fruit, and give seed for sowing and bread to eat, so shall the word which comes from my mouth prevail; it shall not return to me fruitless without accomplishing my purpose or succeeding in the task I gave it. (Isaiah 55:8-11) God is God. God is other than we are. In His dealings, Love always triumphs. God will never give up on His People. His anger burns. His judgment falls. But His love wins out and the last word is grace. We hardly dare let this good news be known for we fear then we will lose our hold on persons, we will lose our control factor. A good dose of threat and a pinch of fear, the reinforcement of the guilt that is present and well deserved tends to keep the Church in the driver's seat and the people subservient and docile. What would happen if we really let it out that God's love is the final reality, the last word? A great Christian leader and spiritual giant of an earlier day, A.W. Tozer, wrote a beautiful essay entitled, "God Is Easy To Live With." He writes, Satan's first attack upon the human race was his sly effort to destroy Eve's confidence in the kindness of God. Unfortunately for her and for us he succeeded too well. From that day, men have had a false conception of God, and it is exactly this that has cut out from under them the ground of righteousness and driven them to reckless and destructive living. (These Times, 1-74, p. 10) He points out how our notion of God must always determine the quality of our religion. Instinctively we try to be like our God and if He is conceived to be stern and exacting, so will we ourselves be. We can speak of salvation by grace, but we reduce the glory of the Gospel to the drudgery of legalism. Tozer goes on: © Grand Valley State University �The God Who Never Gives Up On Us Richard A. Rhem Page 8   From a failure properly to understand God comes a world of unhappiness among good Christians even today. The Christian life is thought to be a glum, unrelieved cross-carrying under the eye of a stern Father who expects much and excuses nothing. If we think of Him as cold and exacting we shall find it impossible to love Him, and our lives will be ridden with servile fear. ... The truth is that God is the most winsome of all beings and His service one of unspeakable pleasure. He is all love, and those who trust Him never know anything but that love. Unfortunately, many Christians cannot get free from their perverted notions of God, and these notions poison their hearts and destroy their inward freedom. These friends serve God grimly, as the elder brother did, doing what is right without enthusiasm and without joy, and seem altogether unable to understand the buoyant, spirited celebration when the prodigal comes home. Their idea of God rules out the possibility of His being happy in His people, ... Unhappy souls, these, doomed to go heavily on their melancholy way, grimly determined to do right if the heavens fall and to be on the winning side in the day of judgment. We please Him most, not by frantically trying to make ourselves good, but by throwing ourselves into His arms with all our imperfections and believing that He understands everything and loves us still. Tozer had read Hosea. He makes such an important point. It is precisely the knowledge of God's unconditional love that has the power to change us inside out. What have we produced in so much of the history of the Church? Not happy, grace-full persons, but fearful, guilt-ridden persons whose external conformity to the Law is a mask over seething hostility and rebellious resentment. James Sandeishas written a book with the interesting title, God Has a Story Too. He points out that the Bible is a story about God's action first of all, not about human reaction. He argues that we moralize the Bible when we should theologize the life. By this he means that the biblical narratives are stories not about human achievements, human obedience, human goodness. We are not given a series of models to emulate in the Bible. Abraham lied about Sarah being his wife and laughed when God said they would have a child. Moses murdered and was a fugitive from justice. David was guilty of murder and adultery. Paul persecuted the Church. Peter denied Jesus. The Bible is the story of what God can do through the likes of such people - in spite of them. The story is God's story - a love story, a story of a love that never quits, a love that never gives up on us, a love that will never let us go. © Grand Valley State University �The God Who Never Gives Up On Us Richard A. Rhem Page 9   Thus when we become wiser than God, feel we must guard the morality of persons and keep their religious practice in line by qualifying the burning passion of His unquenchable love, we not only distort the amazing wonder of that love, we also miss the greatest single catalyst for transforming human personality and the greatest motivation for a life of trust and devotion lived in the light of His grace. Moralism produces self-righteous, proud and judgmental persons. Legalism produces tense, guilty persons lacking joy and assurance in the freedom of grace. Stressing a conditional acceptance produces fear and finally despair. In a word, the shading of the truth of God's love that knows no limits simply backfires; it does not accomplish the purpose. It does not work. In a quarter century of pastoral ministry, I must say that it is grace that is most difficult to receive and God's unconditional love that is most difficult to believe. We do not deserve it. We know we do not deserve it. We are guilty people and we know it. We despair of ourselves; why wouldn't God despair? We condemn ourselves; why wouldn't God condemn? We are faithless and fickle; we resolve, we perform, we fall away again, we have done it a thousand times; will the pattern ever be broken? And here is the greatest peril of spiritual existence: We despair and give up. Rather than responding to the call of the higher, we give up and yield to the lower. We write ourselves off: "Hopeless Case." The old Baptismal liturgy contains great insight and wisdom. Explaining the meaning of the sacrament, it teaches that Baptism is a sign and seal of our ingrafting into the body of Christ... By this assurance we are called to new obedience: to hold fast to this one God, ... to trust and love him with all our heart and soul and mind and strength; and to forsake the world, crucify our old nature, and walk in a new and holy life. Fine. That is what we are committed to. But who can realize that high calling? The Saints, right? Abraham, Moses, David, Peter and Paul? Maybe the Elders. Maybe even the Deacons. But that holy life is hardly within the range of ordinary mortals, is it? Maybe for some. Some folks seem full of goodness and steadiness and from all outward © Grand Valley State University �The God Who Never Gives Up On Us Richard A. Rhem Page10   appearance it would seem they are walking the straight and narrow. But as for me ... Then our liturgy comes with profound spiritual insight: And if we sometimes, through weakness, fall into sin, we must not therefore despair of God's mercy, nor continue in sin, since Baptism is the sign and seal of God's eternal covenant of grace with us. There you have it! Again, the liturgy does not at the point of our weakness issue a warning, but reminds us of a promise. It does not focus on what we ought to be, but on what God has already established. Baptism is a sign and seal of an Eternal Covenant of Grace. That Eternal Covenant of Grace flows from the heart of the Eternal God, which is Love; unquenchable love, unconditional love, love that will not quit, love that will not give up on us, love that will never let us go. Radical grace. Radical love. That is mind-boggling. If that is Who God is, then He is easy to live with, easy to love, a joy to serve, a delight to please. God is our Ally. He will never give up on us. His love will finally triumph. I do not know how; sometimes through judgment, sometimes through adversity, sometimes through death. That is His prerogative; for us the "how" remains a mystery. But the "that" is clear: Love is the last word. God is love. He will never give up on you! References: Bernhard W. Anderson. Understanding the Old Testament. Prentice-Hall, 2nd edition, 1966. Hendrikus Berkhof. Christian Faith: An Introduction to a Study of the Faith. Wm. Eerdmans Publishing Co., 1979. John Joseph Powell. Unconditional Love: Love Without Limits. Resources for Christian Living; first printing edition, 1978. A. W. Tozer, “God Is Easy To Live With,” These Times, 1, 1974, p. 10. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XIII Series God Our Ally Scripture Text Hosea 11:8-9, 14:4, Romans 11:32 Location The location of the interview Christ Community Church, Spring Lake, MI References Bernhard W. Anderson, Understanding the Old Testament, 1966 John Joseph Powell, Unconditional Love, 1978 A.W. Tozer, "God Is Easy to Live With," 1974 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-0-19850825 Date A point or period of time associated with an event in the lifecycle of the resource 1985-08-25 Title A name given to the resource The God Who Never Gives Up On Us 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 25, 1985 entitled "The God Who Never Gives Up On Us", as part of the series "God Our Ally", on the occasion of Pentecost XIII, at Christ Community Church, Spring Lake, MI. Scripture references: Hosea 11:8-9, 14:4, Romans 11:32. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Covenant of Grace God's Unconditional Love Hebrew Scriptures Hosea Judgment Prophet Transformation https://digitalcollections.library.gvsu.edu/files/original/fe84308f8c827e539c1872fa95336bfd.mp3 f16030dfcac039db2a0043f1bdfa5a28 https://digitalcollections.library.gvsu.edu/files/original/cd717ff899bf7a876f53b7e956fd3be5.pdf 3aa232682bbb0d719974b213d55d09ef PDF Text Text The God Who Forgives Us From the sermon series: God, Our Ally Text: Micah 7: 18-19; Romans 11: 33-36 Richard A. Rhem Christ Community Church Spring Lake, Michigan July 28, 1985 Transcription of the spoken sermon God is our Ally. That is the center of our faith, the heart of the biblical revelation. He is there for us, our friend, at our side, on our side. Our lives are undergirded by His faithfulness and mercy, overshadowed by His love. Even when we cannot sense it amidst tragedy, in the darkness, He holds us still. Even when our conscience condemns us and our guilt threatens to overwhelm us - even then, God is our Ally, for He is the God Who forgives us. That is the theme of this message. We recite the familiar Apostles' Creed and we affirm, I believe the forgiveness of sins. That is a great affirmation. That speaks to the deepest need of the human heart to be forgiven, to be accepted, to be right with God. That which is our deepest need is that which God has provided, for He is a God Who forgives us. Micah ends his prophecy with a great exclamation of hope and confidence, an expression of sheer wonder at the grace and mercy of God. Who is a God like Thee? Thou takest away guilt, Thou passeth over the sin of the remnant of Thy people... Thou wilt show us tender affection and wash away our guilt, casting our sins into the depth of the sea. This amazed exclamation comes at the end of a prophetic book that had dealt seriously with the sin of God's people, Judah. Micah prophesied near the end of the Eighth Century, B.C. With Amos, Hosea and Isaiah he formed the quartet of Eighth Century prophets that represents the golden age of Hebrew prophecy. The social structures of Judah were in a state of deterioration. The nation lacked moral integrity and Micah realized that this people was ripe for judgment. © Grand Valley State University   �The God Who Forgives Us Richard A. Rhem Page 2   He was a contemporary of Isaiah and although Isaiah, too, knew of the sin of the nation, he could not yet conceive of the fall of Jerusalem. Micah, however, predicted that fall, believing that Judah was not immune to the righteous judgment of God. He did not whitewash the estate of a people who had left the paths of righteousness. But as for me, I am filled with power, with the Spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin. (3:8) Micah was no "soft touch." But true to the prophetic tradition and the whole biblical perspective, judgment was not the outpouring of the wrath of a vengeful God Who found pleasure in destroying but rather the disciplining hand of a loving Father Whose purpose was always and forever the redemption of His children. For Micah, then, the last word was not judgment, but grace; not wrath, but mercy. He does not retain his anger forever because he delights in steadfast love. The forgiving grace of God is the last word and the psalm that concludes this prophetic book sings it beautifully with a sense of wonder - the wonder known and understood by all who know what it is to be forgiven. Let us attempt to understand the wonder expressed in our text by acknowledging the biblical diagnosis of the human condition - the condition of sin. We can get this diagnosis from Micah or any other biblical writing. The text is a statement that takes this human condition for granted; it is an expression of amazement at the forgiving grace of God, given the human condition of sin. Paul cites a Psalm and puts it bluntly: All have sinned. To be in a state of sin is to be in a state of alienation from God and one's neighbor. In the Old Testament the Genesis stories portray the human person doubting God's word and God's goodness, the unwillingness to live as creature trusting the Creator, but rather wanting to usurp the place of God and to be Lord of one's own destiny. It was Israel's lack of trust in God that is portrayed as the root of their alienation and separation from God, which led to all the disastrous consequences of their corporate and individual lives. Sin is an old fashioned word. Its reality has been soft-pedaled, its seriousness denied. Yet its manifestation is universal and its devastating effects everywhere to be seen. Anyone with a pinch of common sense must acknowledge that something is wrong. Those profound stories in Genesis, full of symbolic meaning, © Grand Valley State University �The God Who Forgives Us Richard A. Rhem Page 3   tell us that something is wrong indeed, because we are out of relationship with the God Who created us for Himself. Modern psychiatry recognizes that something is wrong. A few years ago Karl Menninger of the famed Menninger Clinic wrote a book that was titled, Whatever Became of Sin? in which he implored the pulpit to preach on human sin because this was to recognize the humanity of persons - that they are free and responsible beings, accountable, with the need and capacity to repent. Otherwise we rob persons of their unique humanness, their freedom and responsibility, making them marionettes in a cosmic drama of fate. This is the biblical perspective... God is good and not the author of evil. We make wrong choices, foolish and brazen, and create chaos for ourselves and our world. We get entwined in a web of wrong and we are wrong-headed and wrong-hearted. We must own our wrong but we cannot unwrite the record of our deeds. Therefore, we need to be forgiven or our situation is hopeless. Ernest Becker, in his book, The Denial of Death, gives a fascinating analysis of how the biblical picture of human sin parallels the findings of depth psychology and psychoanalysis. He compares the work of the psychoanalyst, Otto Rank, with the insights of the Christian thinker, Soren Kierkegaard. He writes: Both men reached the same conclusion after the most exhaustive psychological quest: That at the very furthest reaches of scientific description, psychology has to give way to "theology" - that is, to a worldview that absorbs the individual's conflicts and guilt and offers him the possibility for some kind of heroic apotheosis (to be exalted to the rank of a god). Man cannot endure his own littleness unless he can translate it into meaningfulness on the largest possible level. Here Rank and Kierkegaard meet in one of those astonishing historical mergers of thought: that sin and neurosis are two ways of talking about the same thing - the complete isolation of the individual, his disharmony with the rest of nature, his hyperindividualism, his attempt to create his own world from within himself. Both sin and neurosis represent the individual blowing himself up to larger than his true size, his refusal to recognize his cosmic dependence... In sin and neurosis man fetishizes himself on something narrow at hand and pretends that the whole meaning and miraculousness of creation is limited to that, that he can get his beatification from that. Rank's summing up of the neurotic world-view is at the same time that of the classic sinner: The neurotic loses every kind of collective spirituality, and makes the heroic gesture of placing himself entirely within the immortality of his own ego ... (p. 196) © Grand Valley State University �The God Who Forgives Us Richard A. Rhem Page 4   There is not only the neurotic and the sinner's unreal self-inflation in the refusal to admit creatureliness, but also a penalty for intensified self-consciousness "The failure to be consoled by shared illusions." The result is that the sinner (neurotic) is hyperconscious of the very thing he tried to deny: his creatureliness, his miserableness and unworthiness. (p. 197) But there is a significant difference between the classical sinner and the modern neurotic. Both of them experience the natureliness of human insufficiency, only today the neurotic is stripped of the symbolic world-view, the God ideology that would make sense out of his unworthiness and would translate it into heroism. Traditional religion turned the consciousness of sin into a condition for salvation; but the tortured sense of nothingness of the neurotic qualifies him now only for miserable extinction, for merciful release in lonely death. It is all right to be nothing vis-à-vis God, who alone can make it right in His unknown ways; it is another thing to be nothing to oneself, who is nothing. (p. 197) In Rank's own summary: The neurotic type suffers from a consciousness of sin just as much as did his religious ancestor, without believing in the conception of sin. This is precisely what makes him "neurotic"; he feels a sinner without the religious belief in sin for which he therefore needs a new rational explanation. (p. 198 in Becker from Rank, Beyond Psychology p. 193) Thus declares Becker: Thus the plight of modern man: a sinner with no word for it or, worse, who looks for the word for it in a dictionary of psychology and thus only approaches the problem of his separateness and hyperconsciousness. Again, this impasse is what Rank meant when he called psychology a "preponderantly negative and disintegrating ideology." (p. 198) And sounding like a biblical prophet, Rank concludes, according to Becker, that if neurosis is sin, and not disease, then the only thing which can "cure" it is a world-view, some kind of affirmative collective ideology in which the person can perform the living drama of his acceptance as a creature. Only in this way can the neurotic come out of his isolation to become part of such a larger and higher wholeness as religion has always represented. (p. 198F) © Grand Valley State University �The God Who Forgives Us Richard A. Rhem Page 5   That is the conclusion of the best insight of the science of psychoanalysis and it is a striking conclusion. Believing religion an illusion, Rank nonetheless believed that human health could be achieved only by living in that illusion. Only thus could the isolation and alienation of creatureliness be overcome by one being caught up in a larger framework of meaning and purpose. The diagnosis of the human condition is the same whether read from the Bible or from the journals of psychiatry. The terminology differs but the meaning is the same. The human being turned in upon himself, rejecting the status of creature, grasping for autonomy - that person is in biblical terminology a sinner, in the parlance of modern psychology a neurotic. Probably as much as anybody, Robert Schuller has attempted to utilize the findings of the psychological science in his presentation of the Gospel. In his book, Self Esteem, he contends that we are born with a lack of trust. This is suggested by Erik Erikson in his studies in child psychology. Thus Schuller contends we are by nature fearful, anxious, but not wicked. However one responds to Schuller's dialogue with classical Reformed theology, he does make an important point. For too long in the Church we have assaulted the dignity of human personality and have ground persons even deeper into the paralysis of their sinful condition with our heavy handed preaching of human sin. The question is not whether we are sinful and thus commit sins for which we are guilty. That is plain for anyone to see. The question is rather how can we understand the human predicament and meaningfully bring the Gospel to that predicament so that human transformation will result? Somehow we must recognize that all the wrong we do, all the hell on earth we create, is a reflection not of the human nature God created in his own image, but of a negative response of that human nature which fails to understand God, itself, and the way to wholeness. This is not to downplay the havoc wrought by the person. Schuller uses the image of a golf ball. Outside is a thin, dimpled cover. Beneath are layers and layers of rubber wrappings. The core is a hard rubber ball. To describe a golf ball simply in terms of the outer cover is superficial. The real nature of the golf ball is still unknown. The outer cover he compares to human rebellion. But whence comes that rebellion? Schuller claims we are like that golf ball. At the core is a natural lack of self-esteem, a negative self image - all coming from a lack of trust. From that core come all those rubber wrappings: anxiety, fear and all negative emotions resulting in a face that appears angry, mean, rebellious. At the core of our being we are non-trusting, insecure, defensive and our response to life is angry, negative, destructive. Projecting our fear and suspicion outward, we ruin our interpersonal relationships and generally make a mess of our lives and the community. © Grand Valley State University �The God Who Forgives Us Richard A. Rhem Page 6   Berkhof in his Christian Faith sees our sin "rooted in the creaturely structure of the risky being called man." We do seem to live in two worlds; we are part of the animal kingdom and we are created in the image of God. There is both our misuse of freedom and therefore our guilt and there is a gravitational force from below. In Berkhof s terms: Sin is not a fall from a higher form of existence, but the refusal to rise to the higher form of existence of loving fellowship with God. Sin is contrary to nature precisely because it is a yielding to the pull of our inherited nature. Man falls victim to it if he does not in confidence, in surrender, and in obedience open himself to the call from on high as it invites him to join unconditionally and with his whole being in God's venture of a joint history with man. (p. 207) While not contending that Schuller and Berkhof are saying the same thing or share a common analysis of the human condition, this much can be said - and needs to be said - it is possible to understand the sinful behavior of persons, acknowledging the seriousness of the wrong that we do, without painting the human being as a monster, wicked and incorrigible. Invited to friendship with God from above, pulled by a gravitational force from below, the human being is both guilty and tragic, wonderful and capable of transformation. What, then, is the deepest human need? Is it not unconditional love, unlimited grace, full acceptance and free forgiveness? What we most need God provides, for He is the God Who forgives If the rather long path we have taken to diagnose the human condition is accurate - the biblical picture, the insight of psychoanalysis, of Schuller and Berkhof, then what is it that can effect human transformation? How can human nature be changed? Simply stated: An encounter with unconditional love and grace. If it is true that at our core we are lacking in trust, fearful and anxious and if all forms of negative behavior are the consequence, then it is precisely in the experience of being encountered by an all-embracing grace and a nonthreatening love that we will find our anger dissolved, the shell of our hostility shed and our defenses fall away. The Gospel is the good news about God whose nature is love and Whose love in action toward us is grace. And God encounters us in Jesus Christ. It is when we encounter God in Jesus Christ that we know what it is to be unconditionally accepted and embraced by grace. We meet God when we meet Jesus and we meet Jesus when we meet a brother or sister in whom he lives and through whom he loves. © Grand Valley State University �The God Who Forgives Us Richard A. Rhem Page 7   Then we may well exclaim with Micah, Who is a God like thee? Thou takest away guilt... casting our sins into the depths of the sea. Is it that simple? Yes, it is. But it is not cheap. The story of Jesus reveals the costliness of that forgiveness. His life, his death. He lived a fully human life in total harmony with the Father. He bore our sin in his body on the tree. God made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. We are forgiven through Jesus Christ our Lord. We are accepted in Jesus. When we can receive that, "hear" that, really appropriate that, we are changed, transformed, inside out. The Gospel announces forgiveness through the grace of God; He the God Who forgives us. No wonder Micah exclaimed in wonder, Who is a God like thee? Paul was awestruck, too, at the forgiving grace of God offered in Jesus Christ. In Romans 9-11 he struggles with Israel's failure to believe in Jesus as their Messiah. He finally concludes that in the mystery of God's ways Israel's disobedience has resulted in the salvation of the Gentile world but he never gives up on Israel either. Quoting from Isaiah 27:9, From Zion shall come the Deliverer; he shall remove wickedness from Jacob, And this is the covenant I will grant them, when I take away their sins… He contends that God will one day remove Israel's sin as well because he is certain of the faithfulness of God and the unconditional nature of his promise. "... God's choice stands, and they are his friends for the sake of the Patriarchs. For the gracious gifts of God and his calling are irrevocable." (11:28-29) He can only conclude - even though he cannot fully fathom For in making all mankind prisoners to disobedience, God's purpose was to show mercy to all mankind. (11:32) This leaves him breathless. In a mood similar to Micah's, he breaks out in grand doxology: O depth of wealth, wisdom and knowledge in God! How unsearchable his judgments, how untraceable his ways! ... Source, Guide and Goal of all that is - to him be glory for ever! Amen." (11:33-36) © Grand Valley State University �The God Who Forgives Us Richard A. Rhem Page 8   What a doxology! What a God! And what calls forth that irrepressible praise of the whole human being? The marvel of a grace that forgives! God is a God Who forgives us! Now if only we could believe it; if only we could receive it. Let me speak of God's forgiveness lifting up some aspects of it that may cause us to sense more deeply its wonder and to appropriate more fully its blessing. The first thing 1 would point out is that God's forgiveness has already been provided - it is a reality now offered unconditionally to all who will receive it. God does not hold us at arm's length, seeing first if we measure up, if we are worthy, if we will do it all right now and not abuse His free grace. We do not deserve it. It was while we were yet enemies that we were reconciled - while we were yet sinners that Christ died for us. (Romans 5:6-8) Forgiveness is not conditional on good behaviour; there is no parole system with God - just a declaration of undeserved mercy and freedom from the guilt of our sin. Forgiveness is not a future possibility if in the meantime we keep our nose clean. Forgiveness has already been procured through the one offering of Jesus and is ours now. There is now therefore no condemnation for those who are in Christ Jesus. (Romans 8:1) The Gospel is not a religion. A religion has a teaching, a ritual, a way of life. Christianity is a religion, but the Gospel is the announcement of what is true now because God has acted: Forgiveness is provided already - secured, forgiveness is freely offered, forgiveness can be now received - received only as gift. A second reflection I would share is that it is those who need it most who find it the most difficult to receive it and personally to appropriate it. Certainly there are those who bulldoze their way through life with seemingly little sensitivity to the havoc they produce and the hurt they inflict. But I am more concerned about the one of sensitive conscience, the one who longs to be right but senses her failings and perhaps even despairs, feeling simply a failure. That one tends to withdraw from the grace of God and from the fellowship where that grace is extended. Such a one feels unworthy which is true enough; yet it is precisely there that the misconception of forgiveness manifests itself. For if I do not allow myself the luxury of grace, being unworthy, then I must be saying that those who do receive it are worthy and then, of course, grace is no longer grace. When I feel wrong, then I feel I do not belong. Withdrawal, isolation, alienation the bitter fruits of failure and despair not dispensed by God's unconditional grace that will never be defeated, will not give up or let go. © Grand Valley State University �The God Who Forgives Us Richard A. Rhem Page 9   I wonder if in this state we do not take ourselves too seriously. Are we so allimportant and our sin of such cosmic dimension that even God can not forgive us and create for us a new beginning? Is not such withdrawal really the last holdout of pride that says, "I will do it on my own or I will not do it"? This leads me to a third observation which follows as a matter of course: Forgiveness is only for the helpless, the hopeless, the one who cannot help himself. We know that; it is a truism of the Gospel. But we find it difficult to keep that truth before our minds. That is inevitable in the Church, I suppose. In the Church you hear about the "oughtness" of life. Certainly there is an "oughtness" in Christian existence: We ought to love God. We ought to love our neighbor. We ought to live truthfully, honestly, nobly, purely, faithfully, etc. Thus the Church becomes the society of oughtness, the place where duty and obligation are set forth, the place where discipline and censure are applied and where failure is not easily tolerated. It is the last place one would dare be honest about his life. Thus develops the paradoxical situation that the place of grace becomes a place of judgmental spirit and the place of Good News becomes the place of bad news. And what kind of people do we form? People grim-faced, tightly wound, anxious, masking their real life full of conflict and ambiguity behind a facade of community respectability, lacking real spontaneity and joy. Are you a hopeless case? You are very near the Kingdom; you are forgiven; breathe easy and begin to enjoy the journey. Finally, I can hear a chorus of dissent: You make the Gospel too easy; you make a mockery of the Christian life. To that I can only say I will take that risk if only I can help one suffering, sensitive struggler to hear and receive the Gospel of forgiveness. And further, religion doesn't work anyway; it only binds another burden on people and places one more monkey on their back. Religion never transformed anyone. It controls, manipulates, keeps one in line (in public,) but it can never free and heal and make whole. If I am accused of announcing a grace that might put in jeopardy duty and obligation and law, then I am in good company; St. Paul was likewise objected to. He spoke glowingly of the triumph of grace in his Roman letter: But where sin was thus multiplied, grace immeasurably exceeded it, in order that, as sin established its reign by way of death, so God's grace might establish its reign in righteousness, and issue in eternal life through Jesus Christ our Lord. (Romans 5:21) © Grand Valley State University �The God Who Forgives Us Richard A. Rhem Page10   That "immeasurably exceeded" follows an earlier "vastly exceeded by the grace of God" in verse 15 and an "in far greater measure" -verse 17. Thus Paul knows what will be countered. What are we to say, then? Shall we persist in sin, so that there may be ail the more grace? (6:1) He answers sharply, "No, no!" And his answer contains the key to mystery of human transformation; it is precisely the reality of an unconditional love and gracious acceptance that triggers inward change; this is the reality that by the Spirit effects new birth. Law can point the way, Law can indicate duty, Law can carry with it threat, Law can hem us in, bind us up, keep us in tow, effecting an external conformity to righteousness, But Law cannot change us. Law will never make us dizzy with wonder, speechless in awe finally to exclaim, “What a God!” Who is a God like Thee? God is our Ally; He is the God Who forgives us. References: Ernest Becker, The Denial of Death. First published in 1973. Hendrikus Berkhof, Christian Faith: An Introduction to the Study of the Faith. Wm Eerdmans & Co., 1979. Robert H. Schuller. Self-Esteem: The New Reformation. Word Books, 1983. © 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 IX Series God Our Ally Scripture Text Micah 7:18-19, Romans 11:33-36 Location The location of the interview Christ Community Church, Spring Lake, MI References Ernest Becker, The Denial of Death, 1973 Hendrikus Berkhof, Christian Faith, 1979 Robert H. Schuller, Self-Esteem: The New Reformation, 1983. 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-0-19850728 Date A point or period of time associated with an event in the lifecycle of the resource 1985-07-28 Title A name given to the resource The God Who Forgives Us 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 28, 1985 entitled "The God Who Forgives Us", as part of the series "God Our Ally", on the occasion of Pentecost IX, at Christ Community Church, Spring Lake, MI. Scripture references: Micah 7:18-19, Romans 11:33-36. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Forgiveness Grace Hebrew Scriptures Judgment Micah Nature of God Prophets Sin Transformation Trust