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Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
&#13;
Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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&#13;
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                    <text>Easter Reflection
Luke 24:13-35
Richard A. Rhem
Lakeshore Interfaith Community, Mothers’ Trust
Ganges, Michigan
April 19, 2009
Prepared Text of Sermon
	&#13;  
Last week another Easter – the highest Holy Day of the Christian Calendar, the
culmination of the Season of Lent and the darkness of Holy Week. The day dawns and
the faithful shout, “The Lord is risen! He is risen indeed.” The worship of Easter is
magnificent; the music lifts one into ecstasy and the message of resurrection assures that
when darkness has done its darkest deed, God acts to assure that in the end the evil foe is
defeated, the agents of evil are vanquished and the final word is light not darkness, joy,
not sadness, triumph, not defeat.
	&#13;  
Why	&#13;  then	&#13;  would	&#13;  I	&#13;  rather	&#13;  preach	&#13;  on	&#13;  Palm	&#13;  Sunday	&#13;  than	&#13;  Easter;	&#13;  Maundy	&#13;  Thursday	&#13;  
than	&#13;  Easter;	&#13;  Good	&#13;  Friday	&#13;  than	&#13;  Easter?	&#13;  This	&#13;  is	&#13;  in	&#13;  fact	&#13;  the	&#13;  case.	&#13;  I’ve	&#13;  been	&#13;  aware	&#13;  of	&#13;  it	&#13;  
for	&#13;  several	&#13;  years.	&#13;  During	&#13;  those	&#13;  years	&#13;  I	&#13;  have	&#13;  loved	&#13;  our	&#13;  Easter	&#13;  worship	&#13;  –	&#13;  the	&#13;  liturgy,	&#13;  
the	&#13;  music,	&#13;  the	&#13;  whole	&#13;  setting	&#13;  so	&#13;  fraught	&#13;  with	&#13;  spring	&#13;  –new	&#13;  life,	&#13;  new	&#13;  beginning	&#13;  
expressed	&#13;  in	&#13;  the	&#13;  décor	&#13;  of	&#13;  the	&#13;  day.	&#13;  But	&#13;  the	&#13;  sermon;	&#13;  that	&#13;  has	&#13;  been	&#13;  the	&#13;  rub.	&#13;  
	&#13;  
In	&#13;  a	&#13;  sermon	&#13;  entitled	&#13;  “The	&#13;  End	&#13;  Is	&#13;  Life,”	&#13;  Frederick	&#13;  Buechner	&#13;  refers	&#13;  to	&#13;  the	&#13;  Jewish	&#13;  
leaders	&#13;  coming	&#13;  to	&#13;  Pilate	&#13;  to	&#13;  have	&#13;  a	&#13;  guard	&#13;  set	&#13;  at	&#13;  the	&#13;  Tomb	&#13;  lest	&#13;  the	&#13;  disciples	&#13;  come	&#13;  and	&#13;  
steal	&#13;  the	&#13;  body.	&#13;  Pilate	&#13;  responds,	&#13;  go	&#13;  ahead	&#13;  –	&#13;  make	&#13;  it	&#13;  as	&#13;  secure	&#13;  as	&#13;  you	&#13;  can.	&#13;  Then	&#13;  
Buechner	&#13;  raises	&#13;  the	&#13;  question	&#13;  “How	&#13;  do	&#13;  soldiers	&#13;  secure	&#13;  the	&#13;  world	&#13;  against	&#13;  a	&#13;  miracle?”	&#13;  
And	&#13;  he	&#13;  continues,	&#13;  pointing	&#13;  to	&#13;  the	&#13;  fact	&#13;  that	&#13;  one	&#13;  can	&#13;  do	&#13;  a	&#13;  great	&#13;  deal	&#13;  in	&#13;  defense	&#13;  against	&#13;  
miracles	&#13;  –	&#13;  and	&#13;  he	&#13;  points	&#13;  an	&#13;  accusing	&#13;  finger	&#13;  at	&#13;  preachers	&#13;  on	&#13;  Easter:	&#13;  
	&#13;  
…. How does an old man keep the sun from rising? How do soldiers secure the
world against miracle?
	&#13;  
Yet	&#13;  maybe	&#13;  it	&#13;  is	&#13;  not	&#13;  as	&#13;  hard	&#13;  as	&#13;  they	&#13;  feared.	&#13;  I	&#13;  suspect	&#13;  that	&#13;  many	&#13;  of	&#13;  us	&#13;  could	&#13;  
have	&#13;  greatly	&#13;  reassured	&#13;  them.	&#13;  I	&#13;  suspect	&#13;  that	&#13;  many	&#13;  of	&#13;  us	&#13;  could	&#13;  tell	&#13;  them	&#13;  that	&#13;  all	&#13;  
in	&#13;  all	&#13;  there	&#13;  is	&#13;  a	&#13;  lot	&#13;  one	&#13;  can	&#13;  do	&#13;  in	&#13;  defense	&#13;  against	&#13;  miracle,	&#13;  and,	&#13;  unless	&#13;  I	&#13;  badly	&#13;  
miss	&#13;  my	&#13;  guess,	&#13;  there	&#13;  are	&#13;  thousands	&#13;  upon	&#13;  thousands	&#13;  of	&#13;  ministers	&#13;  doing	&#13;  
precisely	&#13;  that	&#13;  at	&#13;  any	&#13;  given	&#13;  instant	&#13;  –	&#13;  making	&#13;  it	&#13;  as	&#13;  secure	&#13;  as	&#13;  they	&#13;  can,	&#13;  that	&#13;  is,	&#13;  
which	&#13;  is	&#13;  really	&#13;  quite	&#13;  secure	&#13;  indeed.	&#13;  	&#13;  The	&#13;  technique	&#13;  of	&#13;  the	&#13;  chief	&#13;  priests	&#13;  and	&#13;  
the	&#13;  Pharisees	&#13;  was	&#13;  to	&#13;  seal	&#13;  the	&#13;  tomb	&#13;  with	&#13;  a	&#13;  boulder	&#13;  and	&#13;  then	&#13;  to	&#13;  post	&#13;  a	&#13;  troop	&#13;  of	&#13;  
guards	&#13;  to	&#13;  keep	&#13;  watch	&#13;  over	&#13;  it;	&#13;  but	&#13;  even	&#13;  for	&#13;  its	&#13;  time	&#13;  that	&#13;  was	&#13;  crude.	&#13;  The	&#13;  point	&#13;  
© Grand Valley State University

	&#13;  

�Easter Reflection

Richard A. Rhem

Page 2	&#13;  

is	&#13;  not	&#13;  to	&#13;  try	&#13;  to	&#13;  prevent	&#13;  the	&#13;  thing	&#13;  from	&#13;  happening	&#13;  –	&#13;  like	&#13;  trying	&#13;  to	&#13;  stop	&#13;  the	&#13;  
wind	&#13;  with	&#13;  a	&#13;  machine	&#13;  gun	&#13;  –	&#13;  but,	&#13;  every	&#13;  time	&#13;  it	&#13;  happens,	&#13;  somehow	&#13;  to	&#13;  explain	&#13;  it	&#13;  
away,	&#13;  to	&#13;  deflect	&#13;  it,	&#13;  defuse	&#13;  it,	&#13;  in	&#13;  one	&#13;  way	&#13;  or	&#13;  another	&#13;  to	&#13;  dispose	&#13;  of	&#13;  it.	&#13;  And	&#13;  there	&#13;  
are	&#13;  at	&#13;  least	&#13;  as	&#13;  many	&#13;  ways	&#13;  of	&#13;  doing	&#13;  this	&#13;  as	&#13;  there	&#13;  are	&#13;  sermons	&#13;  preached	&#13;  on	&#13;  
Easter	&#13;  Sunday.	&#13;  	&#13;  	&#13;  	&#13;  	&#13;  (Frederick	&#13;  Buechner,	&#13;  The	&#13;  Magnificent	&#13;  Defeat,	&#13;  p.	&#13;  77)	&#13;  
	&#13;  
Those words have rattled me for a long time – that book of Buechner’s sermons was
published in 1966. Buechner was an ordained Presbyterian minister but, I think, never
served a congregation or preached much at all. He was a writer and a great writer he is,
stimulating as in this Easter sermon and as a good preacher should be –troubling!
	&#13;  
Buechner	&#13;  illustrates	&#13;  what	&#13;  he	&#13;  means	&#13;  when	&#13;  he	&#13;  accuses	&#13;  preachers	&#13;  of	&#13;  Easter	&#13;  sermons	&#13;  
deflecting	&#13;  or	&#13;  defusing	&#13;  the	&#13;  miracle	&#13;  of	&#13;  resurrection:	&#13;  
	&#13;  
We	&#13;  can	&#13;  say	&#13;  that	&#13;  the	&#13;  story	&#13;  of	&#13;  the	&#13;  Resurrection	&#13;  means	&#13;  simply	&#13;  that	&#13;  the	&#13;  
teachings	&#13;  of	&#13;  Jesus	&#13;  are	&#13;  immortal	&#13;  like	&#13;  the	&#13;  plays	&#13;  of	&#13;  Shakespeare	&#13;  or	&#13;  the	&#13;  music	&#13;  of	&#13;  
Beethoven	&#13;  and	&#13;  that	&#13;  their	&#13;  wisdom	&#13;  and	&#13;  truth	&#13;  will	&#13;  live	&#13;  on	&#13;  forever.	&#13;  Or	&#13;  we	&#13;  can	&#13;  
say	&#13;  that	&#13;  the	&#13;  Resurrection	&#13;  means	&#13;  that	&#13;  the	&#13;  spirit	&#13;  of	&#13;  Jesus	&#13;  is	&#13;  undying,	&#13;  that	&#13;  he	&#13;  
himself	&#13;  lives	&#13;  on	&#13;  among	&#13;  us,	&#13;  the	&#13;  way	&#13;  that	&#13;  Socrates	&#13;  does,	&#13;  for	&#13;  instance,	&#13;  in	&#13;  the	&#13;  
good	&#13;  that	&#13;  he	&#13;  left	&#13;  behind	&#13;  him,	&#13;  in	&#13;  the	&#13;  lives	&#13;  of	&#13;  all	&#13;  who	&#13;  follow	&#13;  his	&#13;  great	&#13;  example.	&#13;  
Or	&#13;  we	&#13;  can	&#13;  say	&#13;  that	&#13;  the	&#13;  language	&#13;  in	&#13;  which	&#13;  the	&#13;  Gospels	&#13;  describe	&#13;  the	&#13;  
Resurrection	&#13;  of	&#13;  Jesus	&#13;  is	&#13;  the	&#13;  language	&#13;  of	&#13;  poetry	&#13;  and	&#13;  that,	&#13;  as	&#13;  such,	&#13;  it	&#13;  is	&#13;  not	&#13;  to	&#13;  be	&#13;  
taken	&#13;  literally	&#13;  but	&#13;  as	&#13;  pointing	&#13;  to	&#13;  a	&#13;  truth	&#13;  more	&#13;  profound	&#13;  than	&#13;  the	&#13;  literal.	&#13;  Very	&#13;  
often,	&#13;  I	&#13;  think,	&#13;  this	&#13;  is	&#13;  the	&#13;  way	&#13;  that	&#13;  the	&#13;  Bible	&#13;  is	&#13;  written,	&#13;  and	&#13;  I	&#13;  would	&#13;  point	&#13;  to	&#13;  
some	&#13;  of	&#13;  the	&#13;  stories	&#13;  about	&#13;  the	&#13;  birth	&#13;  of	&#13;  Jesus,	&#13;  for	&#13;  instance,	&#13;  as	&#13;  examples;	&#13;  but	&#13;  in	&#13;  
the	&#13;  case	&#13;  of	&#13;  the	&#13;  Resurrection,	&#13;  this	&#13;  simply	&#13;  does	&#13;  not	&#13;  apply	&#13;  because	&#13;  there	&#13;  really	&#13;  
is	&#13;  no	&#13;  story	&#13;  about	&#13;  the	&#13;  Resurrection	&#13;  in	&#13;  the	&#13;  New	&#13;  Testament.	&#13;  Except	&#13;  in	&#13;  the	&#13;  most	&#13;  
fragmentary	&#13;  way,	&#13;  it	&#13;  is	&#13;  simply	&#13;  proclaimed	&#13;  as	&#13;  a	&#13;  fact.	&#13;  Christ	&#13;  is	&#13;  risen!	&#13;  In	&#13;  fact,	&#13;  the	&#13;  
very	&#13;  existence	&#13;  of	&#13;  the	&#13;  New	&#13;  Testament	&#13;  itself	&#13;  proclaims	&#13;  it.	&#13;  Unless	&#13;  something	&#13;  
very	&#13;  real	&#13;  indeed	&#13;  took	&#13;  place	&#13;  on	&#13;  that	&#13;  strange,	&#13;  confused	&#13;  morning,	&#13;  there	&#13;  would	&#13;  
be	&#13;  no	&#13;  New	&#13;  Testament,	&#13;  no	&#13;  Church,	&#13;  no	&#13;  Christianity.	&#13;  (p.	&#13;  77f)	&#13;  
	&#13;  
After seven years of pastoral ministry, four in Spring Lake and three in New Jersey, I left
for Europe where I studied for four years at the University of Leiden in The Netherlands.
I had considered graduate study when I was in Seminary but after four years of college
and three years of seminary study – at age 25 – I was ready to realize my goal of
becoming a pastor.
	&#13;  
I	&#13;  was	&#13;  very	&#13;  conservative	&#13;  –	&#13;  an	&#13;  orthodox	&#13;  Reformed	&#13;  pastor.	&#13;  I	&#13;  was	&#13;  very	&#13;  serious	&#13;  and	&#13;  very	&#13;  
insecure	&#13;  I	&#13;  now	&#13;  realize.	&#13;  I	&#13;  dotted	&#13;  the	&#13;  i’s	&#13;  and	&#13;  crossed	&#13;  the	&#13;  t’s;	&#13;  I	&#13;  was	&#13;  also	&#13;  defensive	&#13;  
against	&#13;  any	&#13;  question	&#13;  raised	&#13;  to	&#13;  my	&#13;  orthodox	&#13;  Reformed	&#13;  theology.	&#13;  I	&#13;  didn’t	&#13;  really	&#13;  
understand	&#13;  that	&#13;  then	&#13;  but	&#13;  I	&#13;  have	&#13;  come	&#13;  to	&#13;  realize	&#13;  that	&#13;  the	&#13;  posture	&#13;  of	&#13;  certitude	&#13;  I	&#13;  
displayed	&#13;  was	&#13;  a	&#13;  cover	&#13;  for	&#13;  a	&#13;  deep-­‐seated	&#13;  fear	&#13;  that	&#13;  Christian	&#13;  faith	&#13;  as	&#13;  I	&#13;  understood	&#13;  it	&#13;  
and	&#13;  believed	&#13;  it	&#13;  might	&#13;  not	&#13;  be	&#13;  able	&#13;  to	&#13;  withstand	&#13;  the	&#13;  assaults	&#13;  of	&#13;  modernity	&#13;  and	&#13;  the	&#13;  
ongoing	&#13;  explosion	&#13;  of	&#13;  knowledge	&#13;  in	&#13;  all	&#13;  areas	&#13;  of	&#13;  human	&#13;  inquiry.	&#13;  If	&#13;  I	&#13;  remember	&#13;  

© Grand Valley State University

�Easter Reflection

Richard A. Rhem

Page 3	&#13;  

correctly,	&#13;  it	&#13;  was	&#13;  not	&#13;  a	&#13;  question	&#13;  whether	&#13;  or	&#13;  not	&#13;  my	&#13;  faith	&#13;  understanding	&#13;  was	&#13;  true;	&#13;  
with	&#13;  all	&#13;  my	&#13;  being	&#13;  I	&#13;  believed	&#13;  it	&#13;  to	&#13;  be	&#13;  the	&#13;  truth	&#13;  based	&#13;  on	&#13;  Scriptural	&#13;  revelation	&#13;  and	&#13;  
Reformed	&#13;  confessional	&#13;  interpretation.	&#13;  My	&#13;  hidden	&#13;  worry	&#13;  was	&#13;  that	&#13;  that	&#13;  truth	&#13;  might	&#13;  
not	&#13;  prevail	&#13;  in	&#13;  the	&#13;  battle	&#13;  of	&#13;  opposing	&#13;  theologies,	&#13;  philosophies	&#13;  and	&#13;  modern	&#13;  science.	&#13;  
	&#13;  
In	&#13;  reflection	&#13;  on	&#13;  those	&#13;  early	&#13;  years	&#13;  of	&#13;  ministry	&#13;  I	&#13;  now	&#13;  realize	&#13;  that	&#13;  I	&#13;  was	&#13;  really	&#13;  scared	&#13;  to	&#13;  
death	&#13;  because,	&#13;  ironically,	&#13;  I	&#13;  was	&#13;  a	&#13;  good	&#13;  enough	&#13;  student	&#13;  to	&#13;  sense	&#13;  the	&#13;  very	&#13;  real	&#13;  
challenges	&#13;  that	&#13;  were	&#13;  raised	&#13;  against	&#13;  my	&#13;  very	&#13;  narrow	&#13;  and	&#13;  parochial	&#13;  views.	&#13;  In	&#13;  other	&#13;  
words,	&#13;  I	&#13;  “got”	&#13;  the	&#13;  questions	&#13;  even	&#13;  though	&#13;  I	&#13;  could	&#13;  hardly	&#13;  have	&#13;  let	&#13;  that	&#13;  fact	&#13;  arise	&#13;  in	&#13;  my	&#13;  
consciousness.	&#13;  
	&#13;  
Eventually	&#13;  the	&#13;  questions	&#13;  “got”	&#13;  me.	&#13;  After	&#13;  seven	&#13;  years	&#13;  of	&#13;  preaching	&#13;  and	&#13;  pastoral	&#13;  
ministry,	&#13;  I	&#13;  finally	&#13;  arrived	&#13;  at	&#13;  the	&#13;  place	&#13;  where	&#13;  I	&#13;  no	&#13;  longer	&#13;  had	&#13;  answers	&#13;  for	&#13;  all	&#13;  the	&#13;  
questions	&#13;  but	&#13;  began	&#13;  to	&#13;  discern	&#13;  the	&#13;  questions.	&#13;  It	&#13;  was	&#13;  time	&#13;  to	&#13;  face	&#13;  those	&#13;  questions	&#13;  by	&#13;  
fulfilling	&#13;  the	&#13;  postponed	&#13;  adventure	&#13;  of	&#13;  further	&#13;  study	&#13;  and	&#13;  that	&#13;  in	&#13;  Europe	&#13;  where	&#13;  
Professor	&#13;  Hendrikus	&#13;  Berkhof,	&#13;  theologian	&#13;  of	&#13;  the	&#13;  Hervormde	&#13;  Kerk	&#13;  on	&#13;  the	&#13;  faculty	&#13;  of	&#13;  
the	&#13;  University	&#13;  of	&#13;  Leiden,	&#13;  took	&#13;  me	&#13;  on	&#13;  and	&#13;  became	&#13;  my	&#13;  mentor.	&#13;  For	&#13;  four	&#13;  years	&#13;  I	&#13;  read	&#13;  
voraciously,	&#13;  took	&#13;  in	&#13;  lectures,	&#13;  sermons	&#13;  and	&#13;  had	&#13;  frequent	&#13;  appointments	&#13;  with	&#13;  
Professor	&#13;  Berkhof,	&#13;  who,	&#13;  for	&#13;  me,	&#13;  was	&#13;  the	&#13;  perfect	&#13;  teacher	&#13;  and	&#13;  guide.	&#13;  A	&#13;  perfect	&#13;  teacher	&#13;  
for	&#13;  me	&#13;  because	&#13;  he	&#13;  himself	&#13;  had	&#13;  gone	&#13;  through	&#13;  the	&#13;  very	&#13;  struggle	&#13;  to	&#13;  unite	&#13;  mind	&#13;  and	&#13;  
heart	&#13;  that	&#13;  I	&#13;  was	&#13;  going	&#13;  through.	&#13;  I	&#13;  would	&#13;  raise	&#13;  my	&#13;  questions	&#13;  and	&#13;  he	&#13;  would	&#13;  say,	&#13;  “Ja,	&#13;  Ja,	&#13;  
that	&#13;  is	&#13;  the	&#13;  question,”	&#13;  whereas	&#13;  what	&#13;  I	&#13;  wanted	&#13;  was	&#13;  the	&#13;  answer.	&#13;  Those	&#13;  were	&#13;  marvelous	&#13;  
years	&#13;  of	&#13;  intense	&#13;  theological,	&#13;  biblical	&#13;  struggle	&#13;  with	&#13;  the	&#13;  Christian	&#13;  faith.	&#13;  
	&#13;  
Barth	&#13;  and	&#13;  Bultmann	&#13;  were	&#13;  still	&#13;  the	&#13;  leading	&#13;  lights	&#13;  of	&#13;  European	&#13;  theological	&#13;  scholarship	&#13;  
along	&#13;  with	&#13;  a	&#13;  growing	&#13;  host	&#13;  of	&#13;  colleagues.	&#13;  Berkhof	&#13;  assigned	&#13;  me	&#13;  Barth’s	&#13;  Dogmatics,	&#13;  Vol.	&#13;  
I,	&#13;  2	&#13;  –The	&#13;  Doctrine	&#13;  of	&#13;  the	&#13;  Word	&#13;  of	&#13;  God	&#13;  –	&#13;  this	&#13;  was	&#13;  the	&#13;  second	&#13;  half	&#13;  of	&#13;  Volume	&#13;  I	&#13;  
consisting	&#13;  of	&#13;  a	&#13;  mere	&#13;  854	&#13;  pages.	&#13;  I	&#13;  had	&#13;  been	&#13;  given	&#13;  the	&#13;  impression	&#13;  at	&#13;  Western	&#13;  
Theological	&#13;  Seminary	&#13;  during	&#13;  my	&#13;  sojourn	&#13;  there	&#13;  in	&#13;  the	&#13;  late	&#13;  50’s	&#13;  that	&#13;  Barth	&#13;  was	&#13;  
suspect;	&#13;  we	&#13;  did	&#13;  not	&#13;  read	&#13;  Barth.	&#13;  But	&#13;  now,	&#13;  as	&#13;  I	&#13;  did	&#13;  so,	&#13;  I	&#13;  was	&#13;  amazed.	&#13;  Not	&#13;  only	&#13;  was	&#13;  he	&#13;  
the	&#13;  greatest	&#13;  theologian	&#13;  of	&#13;  the	&#13;  twentieth	&#13;  century,	&#13;  he	&#13;  was	&#13;  affirming	&#13;  the	&#13;  orthodox	&#13;  faith	&#13;  
in	&#13;  which	&#13;  I	&#13;  had	&#13;  been	&#13;  raised	&#13;  and	&#13;  educated	&#13;  and	&#13;  had	&#13;  preached.	&#13;  
	&#13;  
For	&#13;  example,	&#13;  regarding	&#13;  the	&#13;  resurrection	&#13;  about	&#13;  which	&#13;  we	&#13;  are	&#13;  inquiring	&#13;  today,	&#13;  Barth	&#13;  
speaks	&#13;  of	&#13;  it	&#13;  as	&#13;  the	&#13;  miracle	&#13;  at	&#13;  the	&#13;  end	&#13;  of	&#13;  Jesus’	&#13;  presence	&#13;  in	&#13;  history	&#13;  as	&#13;  the	&#13;  Incarnate	&#13;  
God.	&#13;  At	&#13;  the	&#13;  beginning,	&#13;  the	&#13;  miracle	&#13;  of	&#13;  the	&#13;  virgin	&#13;  birth	&#13;  indicating	&#13;  Jesus	&#13;  was	&#13;  not	&#13;  the	&#13;  
product	&#13;  of	&#13;  human	&#13;  capability.	&#13;  He	&#13;  was	&#13;  in	&#13;  history	&#13;  but	&#13;  did	&#13;  not	&#13;  arise	&#13;  out	&#13;  of	&#13;  history.	&#13;  And	&#13;  
at	&#13;  the	&#13;  end,	&#13;  the	&#13;  miracle	&#13;  of	&#13;  resurrection,	&#13;  the	&#13;  empty	&#13;  tomb,	&#13;  the	&#13;  sign	&#13;  that	&#13;  death	&#13;  was	&#13;  
overcome.	&#13;  These	&#13;  are	&#13;  Barth’s	&#13;  own	&#13;  words:	&#13;  
	&#13;  
Now it is no accident that for us the Virgin birth is paralleled by the miracle of
which the Easter witness speaks, the miracle of the empty tomb. These two
miracles belong together. They constitute, as it were, a single sign, the special
function of which, compared with other signs and wonders of the New Testament
witness, is to describe and mark out the existence of Jesus Christ, amid the many

© Grand Valley State University

�Easter Reflection

Richard A. Rhem

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other existences in human history, as that human historical existence in which God
is Himself, God is alone, God is directly the Subject, the temporal reality of which
is not only called forth, created, conditioned and supported by the eternal reality of
God, but is identical with it. The Virgin birth at the opening and the empty tomb at
the close of Jesus’ life bear witness that this life is a fact marked off from all the
rest of human life, and marked off in the first instance, not by our understanding or
our interpretation, but by itself. Marked off in regard to its origin: it is free of the
arbitrariness which underlies all our existences. And marked off in regard to its
goal: it is victorious over the death to which we are all liable. Only within these
limits is it what it is and is it correctly understood, as the mystery of the revelation
of God. It is to that mystery that these limits point – he who ignores them or
wishes them away must see to it that he is not thinking of something quite different
from this….
The	&#13;  mutual	&#13;  relationship	&#13;  between	&#13;  these	&#13;  two	&#13;  limits	&#13;  may	&#13;  perhaps	&#13;  be	&#13;  defined	&#13;  
thus.	&#13;  The	&#13;  Virgin	&#13;  birth	&#13;  denotes	&#13;  particularly	&#13;  the	&#13;  mystery	&#13;  of	&#13;  revelation.	&#13;  It	&#13;  
denotes	&#13;  the	&#13;  fact	&#13;  that	&#13;  God	&#13;  stands	&#13;  at	&#13;  the	&#13;  start	&#13;  where	&#13;  real	&#13;  revelation	&#13;  takes	&#13;  place	&#13;  
–	&#13;  God	&#13;  and	&#13;  not	&#13;  the	&#13;  arbitrary	&#13;  cleverness,	&#13;  capability,	&#13;  or	&#13;  piety	&#13;  of	&#13;  man.	&#13;  In	&#13;  Jesus	&#13;  
Christ	&#13;  God	&#13;  comes	&#13;  forth	&#13;  out	&#13;  of	&#13;  the	&#13;  profound	&#13;  hiddenness	&#13;  of	&#13;  His	&#13;  divinity	&#13;  in	&#13;  order	&#13;  
to	&#13;  act	&#13;  as	&#13;  God	&#13;  among	&#13;  us	&#13;  and	&#13;  upon	&#13;  us.	&#13;  That	&#13;  is	&#13;  revealed	&#13;  and	&#13;  made	&#13;  visible	&#13;  to	&#13;  us	&#13;  in	&#13;  
the	&#13;  sign	&#13;  of	&#13;  the	&#13;  resurrection	&#13;  of	&#13;  Jesus	&#13;  Christ	&#13;  from	&#13;  the	&#13;  dead,	&#13;  but	&#13;  it	&#13;  is	&#13;  grounded	&#13;  
upon	&#13;  the	&#13;  fact	&#13;  signified	&#13;  by	&#13;  the	&#13;  Virgin	&#13;  birth,	&#13;  that	&#13;  here	&#13;  in	&#13;  this	&#13;  Jesus	&#13;  God	&#13;  Himself	&#13;  
has	&#13;  really	&#13;  come	&#13;  down	&#13;  and	&#13;  concealed	&#13;  Himself	&#13;  in	&#13;  humanity.	&#13;  It	&#13;  is	&#13;  because	&#13;  He	&#13;  
was	&#13;  veiled	&#13;  here	&#13;  that	&#13;  He	&#13;  could	&#13;  and	&#13;  had	&#13;  to	&#13;  unveil	&#13;  Himself	&#13;  as	&#13;  He	&#13;  did	&#13;  at	&#13;  Easter.	&#13;  
The	&#13;  empty	&#13;  tomb,	&#13;  on	&#13;  the	&#13;  other	&#13;  hand,	&#13;  denotes	&#13;  particularly	&#13;  the	&#13;  revelation	&#13;  of	&#13;  the	&#13;  
mystery….That	&#13;  God	&#13;  Himself	&#13;  in	&#13;  His	&#13;  complete	&#13;  majesty	&#13;  was	&#13;  one	&#13;  	&#13;  with	&#13;  us,	&#13;  as	&#13;  the	&#13;  
Virgin	&#13;  birth	&#13;  indicates,	&#13;  is	&#13;  verified	&#13;  in	&#13;  what	&#13;  the	&#13;  empty	&#13;  tomb	&#13;  indicates,	&#13;  that	&#13;  here	&#13;  
in	&#13;  this	&#13;  Jesus	&#13;  the	&#13;  living	&#13;  God	&#13;  has	&#13;  spoken	&#13;  to	&#13;  us	&#13;  men	&#13;  in	&#13;  accents	&#13;  we	&#13;  cannot	&#13;  fail	&#13;  to	&#13;  
hear.	&#13;  Because	&#13;  He	&#13;  has	&#13;  unveiled	&#13;  Himself	&#13;  here	&#13;  as	&#13;  the	&#13;  One	&#13;  He	&#13;  is,	&#13;  we	&#13;  may	&#13;  and	&#13;  
must	&#13;  say	&#13;  what	&#13;  the	&#13;  Christmas	&#13;  messages	&#13;  says,	&#13;  that	&#13;  unto	&#13;  you	&#13;  is	&#13;  born	&#13;  this	&#13;  day	&#13;  the	&#13;  
Saviour.	&#13;  The	&#13;  mystery	&#13;  at	&#13;  the	&#13;  beginning	&#13;  is	&#13;  the	&#13;  basis	&#13;  of	&#13;  the	&#13;  mystery	&#13;  at	&#13;  the	&#13;  end;	&#13;  
and	&#13;  by	&#13;  the	&#13;  mystery	&#13;  of	&#13;  the	&#13;  end	&#13;  the	&#13;  mystery	&#13;  of	&#13;  the	&#13;  beginning	&#13;  becomes	&#13;  active	&#13;  
and	&#13;  knowable.	&#13;  And	&#13;  since	&#13;  this	&#13;  is	&#13;  so,	&#13;  the	&#13;  same	&#13;  objective	&#13;  content	&#13;  is	&#13;  signified	&#13;  in	&#13;  
the	&#13;  one	&#13;  case	&#13;  by	&#13;  the	&#13;  miracle	&#13;  of	&#13;  the	&#13;  Virgin	&#13;  birth,	&#13;  in	&#13;  the	&#13;  other	&#13;  by	&#13;  the	&#13;  miracle	&#13;  of	&#13;  
the	&#13;  empty	&#13;  tomb….	&#13;  	&#13;  	&#13;  (Dogmatics:	&#13;  The	&#13;  Doctrine	&#13;  of	&#13;  the	&#13;  Word	&#13;  of	&#13;  God,	&#13;  Vol	&#13;  1).	&#13;  
	&#13;  
This	&#13;  is	&#13;  what	&#13;  I	&#13;  had	&#13;  always	&#13;  believed.	&#13;  The	&#13;  master	&#13;  theologian	&#13;  of	&#13;  the	&#13;  century	&#13;  affirming	&#13;  
the	&#13;  objective,	&#13;  literal	&#13;  reality	&#13;  of	&#13;  the	&#13;  Virgin	&#13;  birth	&#13;  and	&#13;  the	&#13;  bodily	&#13;  resurrection	&#13;  that	&#13;  left	&#13;  
the	&#13;  tomb	&#13;  empty.	&#13;  
	&#13;  
One	&#13;  might	&#13;  suspect	&#13;  that	&#13;  my	&#13;  faith	&#13;  journey	&#13;  would	&#13;  have	&#13;  been	&#13;  satisfied	&#13;  with	&#13;  this	&#13;  brilliant	&#13;  
scholar	&#13;  affirming	&#13;  my	&#13;  own	&#13;  faith	&#13;  understanding	&#13;  from	&#13;  childhood	&#13;  through	&#13;  long	&#13;  years	&#13;  of	&#13;  
education	&#13;  and	&#13;  orthodox	&#13;  preaching.	&#13;  Strangely	&#13;  that	&#13;  did	&#13;  not	&#13;  turn	&#13;  out	&#13;  to	&#13;  be	&#13;  the	&#13;  case.	&#13;  At	&#13;  
that	&#13;  point	&#13;  in	&#13;  my	&#13;  experience	&#13;  it	&#13;  was	&#13;  no	&#13;  longer	&#13;  enough	&#13;  to	&#13;  say,	&#13;  “The	&#13;  Bible	&#13;  says….”	&#13;  I	&#13;  was	&#13;  

© Grand Valley State University

�Easter Reflection

Richard A. Rhem

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quite	&#13;  surprised	&#13;  myself	&#13;  but	&#13;  I	&#13;  began	&#13;  to	&#13;  question	&#13;  Barth’s	&#13;  bold	&#13;  claim	&#13;  of	&#13;  biblical	&#13;  teaching	&#13;  
as	&#13;  the	&#13;  Word	&#13;  of	&#13;  God	&#13;  not	&#13;  to	&#13;  be	&#13;  questioned.	&#13;  
	&#13;  
As	&#13;  I	&#13;  continued	&#13;  my	&#13;  study	&#13;  I	&#13;  was	&#13;  guided	&#13;  by	&#13;  Berkhof	&#13;  to	&#13;  a	&#13;  movement	&#13;  of	&#13;  young	&#13;  scholars	&#13;  
who	&#13;  had	&#13;  been	&#13;  the	&#13;  students	&#13;  of	&#13;  Karl	&#13;  Barth	&#13;  and	&#13;  Rudolf	&#13;  Bultmann.	&#13;  As	&#13;  happens	&#13;  
repeatedly,	&#13;  in	&#13;  the	&#13;  course	&#13;  of	&#13;  historical	&#13;  development,	&#13;  whether	&#13;  in	&#13;  religion	&#13;  or	&#13;  politics	&#13;  or	&#13;  
the	&#13;  broader	&#13;  cultural	&#13;  milieu,	&#13;  there	&#13;  is	&#13;  	&#13;  action	&#13;  and	&#13;  reaction.	&#13;  Questions	&#13;  addressed	&#13;  by	&#13;  
one	&#13;  generation	&#13;  leave	&#13;  unanswered	&#13;  questions	&#13;  struggled	&#13;  with	&#13;  by	&#13;  a	&#13;  previous	&#13;  
generation.	&#13;  I	&#13;  came	&#13;  to	&#13;  realize	&#13;  how	&#13;  the	&#13;  “climate	&#13;  of	&#13;  opinion”	&#13;  of	&#13;  a	&#13;  period	&#13;  has	&#13;  much	&#13;  to	&#13;  do	&#13;  
with	&#13;  the	&#13;  issues	&#13;  addressed	&#13;  and	&#13;  the	&#13;  manner	&#13;  of	&#13;  that	&#13;  address.	&#13;  I	&#13;  was	&#13;  beginning	&#13;  to	&#13;  see	&#13;  
that	&#13;  the	&#13;  strong	&#13;  reaction	&#13;  of	&#13;  Karl	&#13;  Barth	&#13;  to	&#13;  nineteenth	&#13;  century	&#13;  liberalism	&#13;  was	&#13;  precisely	&#13;  
that	&#13;  –	&#13;  a	&#13;  strong	&#13;  reaction.	&#13;  	&#13;  
	&#13;  
In	&#13;  order	&#13;  to	&#13;  put	&#13;  Barth’s	&#13;  Neo-­‐Orthodox	&#13;  movement	&#13;  in	&#13;  context,	&#13;  we	&#13;  need	&#13;  to	&#13;  understand	&#13;  
that	&#13;  against	&#13;  which	&#13;  he	&#13;  reacted.	&#13;  In	&#13;  the	&#13;  compass	&#13;  of	&#13;  this	&#13;  paper	&#13;  it	&#13;  is	&#13;  not	&#13;  possible	&#13;  to	&#13;  do	&#13;  
justice	&#13;  to	&#13;  the	&#13;  whole	&#13;  development	&#13;  of	&#13;  the	&#13;  Age	&#13;  of	&#13;  Reason	&#13;  or	&#13;  the	&#13;  Enlightenment.	&#13;  It	&#13;  is	&#13;  a	&#13;  
period	&#13;  beginning	&#13;  in	&#13;  the	&#13;  seventeenth	&#13;  century	&#13;  but	&#13;  usually	&#13;  identified	&#13;  with	&#13;  the	&#13;  
eighteenth	&#13;  century.	&#13;  It	&#13;  was	&#13;  a	&#13;  period	&#13;  in	&#13;  which	&#13;  human	&#13;  reason	&#13;  was	&#13;  understood	&#13;  as	&#13;  the	&#13;  
primary	&#13;  source	&#13;  for	&#13;  ascertaining	&#13;  truth	&#13;  and	&#13;  the	&#13;  only	&#13;  legitimate	&#13;  court	&#13;  of	&#13;  appeal	&#13;  for	&#13;  
authority.	&#13;  The	&#13;  dogmatic	&#13;  structure	&#13;  of	&#13;  the	&#13;  Christian	&#13;  faith	&#13;  based	&#13;  on	&#13;  divine	&#13;  revelation	&#13;  
contained	&#13;  in	&#13;  the	&#13;  Bible	&#13;  was	&#13;  called	&#13;  in	&#13;  question.	&#13;  The	&#13;  foundations	&#13;  were	&#13;  shaking.	&#13;  The	&#13;  old	&#13;  
supernaturalism	&#13;  was	&#13;  under	&#13;  serious	&#13;  threat.	&#13;  	&#13;  
	&#13;  
Into	&#13;  such	&#13;  a	&#13;  context	&#13;  Frederich	&#13;  Schleiermacher	&#13;  (1768	&#13;  –	&#13;  1834)	&#13;  was	&#13;  born	&#13;  and	&#13;  into	&#13;  
which	&#13;  he	&#13;  emerged	&#13;  as	&#13;  a	&#13;  leading	&#13;  theological	&#13;  voice	&#13;  and	&#13;  is	&#13;  recognized	&#13;  as	&#13;  the	&#13;  father	&#13;  of	&#13;  
liberalism.	&#13;  It	&#13;  was	&#13;  his	&#13;  recognition	&#13;  of	&#13;  the	&#13;  serious	&#13;  intellectual	&#13;  challenge	&#13;  faced	&#13;  by	&#13;  
Christian	&#13;  theology	&#13;  that	&#13;  Schleiermacher	&#13;  felt	&#13;  compelled	&#13;  to	&#13;  find	&#13;  another	&#13;  foundation	&#13;  for	&#13;  
religion.	&#13;  The	&#13;  intellectual	&#13;  climate	&#13;  of	&#13;  opinion	&#13;  was	&#13;  allied	&#13;  against	&#13;  supernaturally	&#13;  
inspired	&#13;  doctrines	&#13;  and	&#13;  was	&#13;  moving	&#13;  orthodox	&#13;  Christian	&#13;  theology	&#13;  towards	&#13;  the	&#13;  
periphery	&#13;  of	&#13;  intellectual	&#13;  and	&#13;  social	&#13;  life.	&#13;  Schleiermacher	&#13;  sought	&#13;  a	&#13;  new	&#13;  foundation	&#13;  for	&#13;  
religion	&#13;  in	&#13;  human	&#13;  experience,	&#13;  in	&#13;  an	&#13;  innate	&#13;  awareness	&#13;  of	&#13;  God.	&#13;  He	&#13;  found	&#13;  the	&#13;  ground	&#13;  of	&#13;  
religion	&#13;  in	&#13;  human	&#13;  feeling,	&#13;  in	&#13;  the	&#13;  feeling	&#13;  of	&#13;  absolute	&#13;  dependence.	&#13;  
	&#13;  
For	&#13;  Schleiermacher,	&#13;  then,	&#13;  and	&#13;  ‘knowledge’	&#13;  in	&#13;  religion,	&#13;  in	&#13;  an	&#13;  intellectual	&#13;  
sense,	&#13;  could	&#13;  only	&#13;  be	&#13;  a	&#13;  reflection	&#13;  upon	&#13;  the	&#13;  conscious	&#13;  feelings	&#13;  of	&#13;  relationship	&#13;  
to	&#13;  the	&#13;  divine,	&#13;  not	&#13;  a	&#13;  description	&#13;  or	&#13;  analysis	&#13;  directly	&#13;  of	&#13;  the	&#13;  divine	&#13;  per	&#13;  se	&#13;  (but,	&#13;  as	&#13;  
we	&#13;  saw	&#13;  in	&#13;  Section	&#13;  1,	&#13;  pp.	&#13;  36ff.,	&#13;  neither	&#13;  were	&#13;  the	&#13;  feelings	&#13;  those	&#13;  of	&#13;  the	&#13;  self	&#13;  per	&#13;  
se,	&#13;  in	&#13;  isolation	&#13;  from	&#13;  what	&#13;  is	&#13;  other).	&#13;  Schleiermacher	&#13;  was	&#13;  among	&#13;  the	&#13;  first	&#13;  to	&#13;  
realize	&#13;  that	&#13;  theology	&#13;  defeats	&#13;  its	&#13;  own	&#13;  purpose	&#13;  if	&#13;  it	&#13;  speaks	&#13;  of	&#13;  God	&#13;  as	&#13;  if	&#13;  he	&#13;  were	&#13;  
simply	&#13;  another	&#13;  ‘object’,	&#13;  distinguished	&#13;  from	&#13;  other	&#13;  ‘objects’	&#13;  only	&#13;  by	&#13;  being	&#13;  
‘greater’	&#13;  and	&#13;  ‘removed	&#13;  from’	&#13;  the	&#13;  finite	&#13;  world.	&#13;  Such	&#13;  a	&#13;  ‘God’	&#13;  is	&#13;  less	&#13;  than	&#13;  the	&#13;  
truly	&#13;  Infinite	&#13;  One	&#13;  present	&#13;  in	&#13;  and	&#13;  to	&#13;  the	&#13;  whole	&#13;  universe.	&#13;  Such	&#13;  a	&#13;  view	&#13;  of	&#13;  God,	&#13;  
says	&#13;  Schleiermacher,	&#13;  ‘as	&#13;  one	&#13;  single	&#13;  being	&#13;  outside	&#13;  of	&#13;  the	&#13;  world	&#13;  and	&#13;  behind	&#13;  the	&#13;  
world	&#13;  is	&#13;  not	&#13;  the	&#13;  beginning	&#13;  and	&#13;  the	&#13;  end	&#13;  of	&#13;  religion’.	&#13;  True	&#13;  religion	&#13;  is	&#13;  not	&#13;  this	&#13;  –	&#13;  
or	&#13;  any	&#13;  other	&#13;  –	&#13;  idea	&#13;  but	&#13;  ‘immediate	&#13;  consciousness	&#13;  of	&#13;  the	&#13;  Deity	&#13;  as	&#13;  he	&#13;  is	&#13;  found	&#13;  

© Grand Valley State University

�Easter Reflection

Richard A. Rhem

Page 6	&#13;  

in	&#13;  ourselves	&#13;  and	&#13;  in	&#13;  the	&#13;  world.’	&#13;  It	&#13;  is	&#13;  the	&#13;  immediate	&#13;  consciousness	&#13;  which	&#13;  is	&#13;  the	&#13;  
material	&#13;  upon	&#13;  which	&#13;  theology	&#13;  works	&#13;  directly.	&#13;  This	&#13;  is	&#13;  the	&#13;  basic	&#13;  tenet	&#13;  of	&#13;  
Schleiermacher	&#13;  which	&#13;  has	&#13;  drawn	&#13;  the	&#13;  later	&#13;  neo-­‐orthodox	&#13;  fire,	&#13;  charging	&#13;  that	&#13;  
he	&#13;  has	&#13;  substituted	&#13;  human	&#13;  feelings,	&#13;  human	&#13;  religiosity,	&#13;  human	&#13;  psychology	&#13;  and	&#13;  
subjectivity	&#13;  for	&#13;  the	&#13;  proper	&#13;  subject-­‐matter	&#13;  of	&#13;  theology,	&#13;  namely	&#13;  God’s	&#13;  divinity	&#13;  
and	&#13;  purpose	&#13;  as	&#13;  self-­‐revealed	&#13;  in	&#13;  his	&#13;  Word.	&#13;  Again,	&#13;  the	&#13;  charge	&#13;  must	&#13;  be	&#13;  set	&#13;  
against	&#13;  the	&#13;  evidence	&#13;  that	&#13;  Schleiermacher	&#13;  was	&#13;  interested	&#13;  in	&#13;  the	&#13;  ‘emotions’	&#13;  
precisely	&#13;  because	&#13;  they	&#13;  did	&#13;  	&#13;  point	&#13;  beyond	&#13;  themselves	&#13;  to	&#13;  the	&#13;  reality	&#13;  which	&#13;  had	&#13;  
stimulated	&#13;  them.	&#13;  
(Keith	&#13;  W.	&#13;  Clements,	&#13;  Freidrich	&#13;  Schleiermacher,	&#13;  Pioneer	&#13;  of	&#13;  Modern	&#13;  Theology,	&#13;  p.	&#13;  
44f)	&#13;  
	&#13;  
There you have it – the “climate of opinion” that moved Schleiermacher to seek a new
foundation for human religion because he saw the old foundation washing away – a
foundation of revelational truth in the Bible and the dogmatic structure of Christian
theology – and in quite another “climate of opinion” – a Europe in shambles post-World
War I sensing the bankruptcy of nineteenth century liberalism ripe for “a Word from the
Lord”!
	&#13;  
As indicated above, Professor Berkhof pointed me to a circle of scholars, some the
former students of Karl Barth, who were no longer satisfied, as I found I was not, with
the denial of the Enlightenment challenge to the dogmatic claim of supernatural
revelation in the Bible along with the refusal to investigate the historical roots of
scripture. The critical study of scripture arose in the eighteenth century and became a
significant discipline in the nineteenth century but Barth turned his back on it. But his
students re-visited those questions. To claim God visited our historical scene but to refuse
to seek verification for that “sojourn in the human” did not satisfy this movement of
younger scholars.
	&#13;  
The	&#13;  reason	&#13;  I	&#13;  am	&#13;  going	&#13;  into	&#13;  all	&#13;  of	&#13;  this	&#13;  is	&#13;  that	&#13;  the	&#13;  focus	&#13;  of	&#13;  this	&#13;  investigation	&#13;  of	&#13;  
historical	&#13;  verification	&#13;  was	&#13;  Jesus’	&#13;  resurrection.	&#13;  
	&#13;  
Given	&#13;  his	&#13;  historical	&#13;  context	&#13;  –	&#13;  his	&#13;  moment	&#13;  in	&#13;  the	&#13;  unfolding	&#13;  of	&#13;  the	&#13;  human	&#13;  story,	&#13;  Karl	&#13;  
Barth	&#13;  had	&#13;  a	&#13;  word	&#13;  that	&#13;  resonated	&#13;  deeply	&#13;  with	&#13;  his	&#13;  contemporaries.	&#13;  But	&#13;  
Schleiermacher	&#13;  had	&#13;  not	&#13;  imagined	&#13;  a	&#13;  crisis	&#13;  of	&#13;  Christian	&#13;  faith	&#13;  in	&#13;  the	&#13;  nineteenth	&#13;  
century.	&#13;  Another	&#13;  great	&#13;  Christian	&#13;  scholar	&#13;  had	&#13;  addressed	&#13;  the	&#13;  Christian	&#13;  tradition	&#13;  in	&#13;  
light	&#13;  of	&#13;  the	&#13;  rise	&#13;  of	&#13;  historical	&#13;  thinking	&#13;  in	&#13;  the	&#13;  nineteenth	&#13;  century.	&#13;  Ernst	&#13;  Troeltsch	&#13;  did	&#13;  
major	&#13;  work	&#13;  in	&#13;  addressing	&#13;  the	&#13;  question	&#13;  of	&#13;  the	&#13;  historical	&#13;  claims	&#13;  of	&#13;  Christian	&#13;  faith	&#13;  –	&#13;  
that	&#13;  whole	&#13;  discussion	&#13;  I	&#13;  cannot	&#13;  go	&#13;  into	&#13;  here	&#13;  except	&#13;  to	&#13;  underscore	&#13;  my	&#13;  point	&#13;  that	&#13;  real	&#13;  
questions	&#13;  do	&#13;  not	&#13;  go	&#13;  away	&#13;  if	&#13;  they	&#13;  are	&#13;  legitimate	&#13;  questions.	&#13;  After	&#13;  the	&#13;  Barthian	&#13;  
clearing	&#13;  of	&#13;  the	&#13;  decks	&#13;  of	&#13;  such	&#13;  questions	&#13;  they	&#13;  reappeared	&#13;  because	&#13;  they	&#13;  were	&#13;  real	&#13;  
questions.	&#13;  
	&#13;  
The	&#13;  young	&#13;  scholar	&#13;  that	&#13;  spoke	&#13;  to	&#13;  me	&#13;  was	&#13;  Wolfhart	&#13;  Pannenberg.	&#13;  I	&#13;  will	&#13;  not	&#13;  attempt	&#13;  to	&#13;  
set	&#13;  forth	&#13;  his	&#13;  theology	&#13;  of	&#13;  history	&#13;  here.	&#13;  It	&#13;  is	&#13;  complex	&#13;  and	&#13;  impressive.	&#13;  In	&#13;  sum,	&#13;  he	&#13;  

© Grand Valley State University

�Easter Reflection

Richard A. Rhem

Page 7	&#13;  

sought	&#13;  to	&#13;  give	&#13;  historical	&#13;  verification,	&#13;  to	&#13;  the	&#13;  extent	&#13;  that	&#13;  is	&#13;  possible,	&#13;  for	&#13;  the	&#13;  
resurrection	&#13;  of	&#13;  Jesus.	&#13;  He	&#13;  was	&#13;  close	&#13;  to	&#13;  Barth	&#13;  in	&#13;  his	&#13;  conclusion	&#13;  but	&#13;  only	&#13;  after	&#13;  placing	&#13;  
the	&#13;  resurrection	&#13;  in	&#13;  a	&#13;  full	&#13;  historical	&#13;  tradition.	&#13;  It	&#13;  was	&#13;  on	&#13;  such	&#13;  theological	&#13;  puzzles	&#13;  that	&#13;  I	&#13;  
was	&#13;  beginning	&#13;  to	&#13;  write	&#13;  when	&#13;  I	&#13;  left	&#13;  Europe	&#13;  and	&#13;  took	&#13;  up	&#13;  my	&#13;  ministry	&#13;  once	&#13;  again	&#13;  in	&#13;  
Spring	&#13;  Lake.	&#13;  
	&#13;  
And	&#13;  it	&#13;  was	&#13;  out	&#13;  of	&#13;  all	&#13;  that	&#13;  theological	&#13;  wrestling	&#13;  that	&#13;  I	&#13;  began	&#13;  to	&#13;  preach	&#13;  and,	&#13;  indeed,	&#13;  
preached	&#13;  for	&#13;  years.	&#13;  But	&#13;  I	&#13;  had	&#13;  not	&#13;  arrived.	&#13;  I	&#13;  was	&#13;  definitely	&#13;  a	&#13;  work	&#13;  in	&#13;  progress.	&#13;  I	&#13;  do	&#13;  
remember	&#13;  early	&#13;  on	&#13;  in	&#13;  my	&#13;  preaching	&#13;  and	&#13;  teaching	&#13;  saying,	&#13;  “Give	&#13;  me	&#13;  Jesus	&#13;  and	&#13;  the	&#13;  
resurrection	&#13;  and	&#13;  all	&#13;  else	&#13;  is	&#13;  negotiable.”	&#13;  That	&#13;  gave	&#13;  me	&#13;  a	&#13;  message	&#13;  for	&#13;  those	&#13;  years	&#13;  of	&#13;  
my	&#13;  return	&#13;  to	&#13;  preaching.	&#13;  
	&#13;  
I	&#13;  was	&#13;  ready	&#13;  for	&#13;  the	&#13;  third	&#13;  quest	&#13;  of	&#13;  the	&#13;  historical	&#13;  Jesus.	&#13;  I	&#13;  haven’t	&#13;  referred	&#13;  to	&#13;  the	&#13;  Quest	&#13;  
of	&#13;  the	&#13;  Historical	&#13;  Jesus	&#13;  in	&#13;  the	&#13;  nineteenth	&#13;  century	&#13;  but	&#13;  there	&#13;  was	&#13;  a	&#13;  serious	&#13;  address	&#13;  of	&#13;  
this	&#13;  matter	&#13;  with	&#13;  lives	&#13;  of	&#13;  Jesus	&#13;  published,	&#13;  each	&#13;  trying	&#13;  to	&#13;  recover	&#13;  the	&#13;  historical	&#13;  figure	&#13;  
in	&#13;  his	&#13;  context.	&#13;  Without	&#13;  filling	&#13;  in	&#13;  that	&#13;  chapter	&#13;  I	&#13;  will	&#13;  only	&#13;  refer	&#13;  to	&#13;  what	&#13;  is	&#13;  sometimes	&#13;  
called	&#13;  the	&#13;  Third	&#13;  Quest.	&#13;  The	&#13;  second	&#13;  was	&#13;  occurring	&#13;  while	&#13;  I	&#13;  was	&#13;  in	&#13;  Europe	&#13;  in	&#13;  the	&#13;  late	&#13;  
60’s	&#13;  but	&#13;  did	&#13;  not	&#13;  become	&#13;  the	&#13;  catalyst	&#13;  for	&#13;  a	&#13;  major	&#13;  movement.	&#13;  But	&#13;  in	&#13;  1991	&#13;  John	&#13;  
Dominic	&#13;  Crossan	&#13;  produced	&#13;  a	&#13;  serious	&#13;  and	&#13;  ambitious	&#13;  study	&#13;  entitled	&#13;  The	&#13;  Historical	&#13;  
Jesus	&#13;  –	&#13;  The	&#13;  Life	&#13;  of	&#13;  a	&#13;  Mediterranean	&#13;  Jewish	&#13;  Peasant.	&#13;  That	&#13;  subtitle	&#13;  speaks	&#13;  volumes	&#13;  and	&#13;  
Crossan	&#13;  delivers	&#13;  on	&#13;  the	&#13;  subject.	&#13;  
	&#13;  
In	&#13;  1987	&#13;  another	&#13;  Jesus	&#13;  scholar,	&#13;  Marcus	&#13;  Borg,	&#13;  published	&#13;  Jesus	&#13;  –	&#13;  A	&#13;  New	&#13;  Vision.	&#13;  Again	&#13;  
the	&#13;  subtitle	&#13;  gives	&#13;  the	&#13;  clue	&#13;  to	&#13;  the	&#13;  contents:	&#13;  Spirit,	&#13;  Culture	&#13;  and	&#13;  the	&#13;  Life	&#13;  of	&#13;  Discipleship.	&#13;  
In	&#13;  1994	&#13;  he	&#13;  published	&#13;  Meeting	&#13;  Jesus	&#13;  Again	&#13;  for	&#13;  the	&#13;  First	&#13;  Time	&#13;  which	&#13;  became	&#13;  widely	&#13;  
popular.	&#13;  Crossan	&#13;  could	&#13;  not	&#13;  believe	&#13;  his	&#13;  dense	&#13;  scholarly	&#13;  treatment	&#13;  should	&#13;  have	&#13;  
become	&#13;  a	&#13;  bestseller	&#13;  which	&#13;  was	&#13;  also	&#13;  the	&#13;  case	&#13;  with	&#13;  Borg	&#13;  whose	&#13;  works	&#13;  are	&#13;  scholarly	&#13;  
but	&#13;  carry	&#13;  a	&#13;  pastoral/spiritual	&#13;  tone	&#13;  along	&#13;  with	&#13;  the	&#13;  research.	&#13;  Both	&#13;  scholars	&#13;  were	&#13;  part	&#13;  
of	&#13;  a	&#13;  group	&#13;  called	&#13;  the	&#13;  Jesus	&#13;  Seminar.	&#13;  I	&#13;  will	&#13;  not	&#13;  delineate	&#13;  the	&#13;  work	&#13;  of	&#13;  Crossan,	&#13;  Borg	&#13;  
and	&#13;  others	&#13;  here	&#13;  but	&#13;  only	&#13;  indicate	&#13;  that	&#13;  here	&#13;  was	&#13;  a	&#13;  fresh	&#13;  approach	&#13;  in	&#13;  our	&#13;  time	&#13;  to	&#13;  
locate	&#13;  Jesus	&#13;  in	&#13;  his	&#13;  social,	&#13;  cultural,	&#13;  political	&#13;  context.	&#13;  I	&#13;  received	&#13;  these	&#13;  studies	&#13;  with	&#13;  
great	&#13;  profit.	&#13;  On	&#13;  the	&#13;  basis	&#13;  of	&#13;  my	&#13;  earlier	&#13;  contention	&#13;  that	&#13;  there	&#13;  is	&#13;  in	&#13;  any	&#13;  historical	&#13;  
period	&#13;  a	&#13;  “climate	&#13;  of	&#13;  opinion”	&#13;  I	&#13;  would	&#13;  add	&#13;  that	&#13;  that	&#13;  is	&#13;  also	&#13;  the	&#13;  case	&#13;  in	&#13;  our	&#13;  individual	&#13;  
lives;	&#13;  there	&#13;  are	&#13;  times	&#13;  and	&#13;  periods	&#13;  when	&#13;  our	&#13;  heart	&#13;  and	&#13;  mind	&#13;  are	&#13;  open	&#13;  to	&#13;  movement,	&#13;  
when	&#13;  we	&#13;  sense	&#13;  a	&#13;  hunger,	&#13;  a	&#13;  yearning	&#13;  for	&#13;  something	&#13;  more	&#13;  as	&#13;  we	&#13;  encounter	&#13;  the	&#13;  
vicissitudes	&#13;  of	&#13;  our	&#13;  life	&#13;  journey.	&#13;  At	&#13;  any	&#13;  rate	&#13;  this	&#13;  was	&#13;  true	&#13;  in	&#13;  my	&#13;  case.	&#13;  
	&#13;  
My	&#13;  European	&#13;  study	&#13;  had	&#13;  continued	&#13;  to	&#13;  ground	&#13;  my	&#13;  preaching.	&#13;  In	&#13;  the	&#13;  years	&#13;  following	&#13;  
my	&#13;  return	&#13;  to	&#13;  the	&#13;  Church	&#13;  in	&#13;  1971	&#13;  I	&#13;  kept	&#13;  reading	&#13;  and	&#13;  reflecting	&#13;  and	&#13;  when	&#13;  one	&#13;  is	&#13;  
engaged	&#13;  in	&#13;  weekly	&#13;  preaching	&#13;  and	&#13;  teaching,	&#13;  constant	&#13;  reading,	&#13;  reflection	&#13;  and	&#13;  writing	&#13;  
are	&#13;  demanded	&#13;  of	&#13;  one.	&#13;  I	&#13;  cannot	&#13;  now	&#13;  trace	&#13;  precisely	&#13;  how	&#13;  my	&#13;  focus	&#13;  on	&#13;  and	&#13;  
understanding	&#13;  of	&#13;  Jesus	&#13;  developed	&#13;  but	&#13;  I	&#13;  know	&#13;  I	&#13;  was	&#13;  becoming	&#13;  more	&#13;  fascinated	&#13;  by	&#13;  the	&#13;  
life	&#13;  of	&#13;  Jesus	&#13;  than	&#13;  in	&#13;  the	&#13;  early	&#13;  creedal	&#13;  dogmatic	&#13;  delineation	&#13;  of	&#13;  the	&#13;  risen	&#13;  Christ	&#13;  of	&#13;  faith.	&#13;  
In	&#13;  my	&#13;  file	&#13;  I	&#13;  have	&#13;  a	&#13;  sermon	&#13;  of	&#13;  April	&#13;  15,	&#13;  1984	&#13;  entitled	&#13;  “Jesus	&#13;  You	&#13;  are	&#13;  Really	&#13;  
Something”.	&#13;  The	&#13;  gist	&#13;  of	&#13;  that	&#13;  sermon	&#13;  is	&#13;  acknowledgment	&#13;  that	&#13;  to	&#13;  that	&#13;  point	&#13;  in	&#13;  my	&#13;  life,	&#13;  

© Grand Valley State University

�Easter Reflection

Richard A. Rhem

Page 8	&#13;  

my	&#13;  spiritual	&#13;  hero	&#13;  was	&#13;  Dietrich	&#13;  Bonhoeffer	&#13;  whose	&#13;  following	&#13;  of	&#13;  the	&#13;  way	&#13;  of	&#13;  Jesus	&#13;  led	&#13;  
him	&#13;  to	&#13;  oppose	&#13;  Hitler	&#13;  and	&#13;  National	&#13;  Socialism,	&#13;  for	&#13;  which	&#13;  he	&#13;  paid	&#13;  with	&#13;  his	&#13;  life	&#13;  just	&#13;  
before	&#13;  the	&#13;  end	&#13;  of	&#13;  World	&#13;  War	&#13;  II	&#13;  on	&#13;  April	&#13;  8,	&#13;  1945,	&#13;  at	&#13;  the	&#13;  prison	&#13;  camp	&#13;  at	&#13;  Flossenburg.	&#13;  
April	&#13;  15,	&#13;  1984,	&#13;  was	&#13;  Palm	&#13;  Sunday	&#13;  and	&#13;  my	&#13;  text	&#13;  was	&#13;  from	&#13;  Luke	&#13;  19:41	&#13;  –	&#13;  “when	&#13;  he	&#13;  
beheld	&#13;  the	&#13;  city,	&#13;  he	&#13;  wept	&#13;  over	&#13;  it.”	&#13;  
	&#13;  
Looking	&#13;  back	&#13;  over	&#13;  the	&#13;  years	&#13;  I	&#13;  realize	&#13;  something	&#13;  was	&#13;  at	&#13;  work	&#13;  in	&#13;  me.	&#13;  Jesus,	&#13;  the	&#13;  human	&#13;  
being,	&#13;  was	&#13;  coming	&#13;  alive	&#13;  for	&#13;  me	&#13;  in	&#13;  the	&#13;  context	&#13;  of	&#13;  his	&#13;  historical	&#13;  period.	&#13;  Here	&#13;  was	&#13;  one	&#13;  
who	&#13;  had	&#13;  spoken	&#13;  truth	&#13;  to	&#13;  power	&#13;  and	&#13;  for	&#13;  that	&#13;  reason	&#13;  was	&#13;  crucified.	&#13;  As	&#13;  Dominic	&#13;  
Crossan	&#13;  declares,	&#13;  at	&#13;  the	&#13;  communion	&#13;  table	&#13;  where	&#13;  there	&#13;  is	&#13;  bread	&#13;  symbolizing	&#13;  body	&#13;  
and	&#13;  cup	&#13;  symbolizing	&#13;  blood,	&#13;  body	&#13;  and	&#13;  blood	&#13;  are	&#13;  separated	&#13;  pointing	&#13;  to	&#13;  violent	&#13;  death.	&#13;  
Jesus	&#13;  did	&#13;  not	&#13;  die	&#13;  of	&#13;  old	&#13;  age,	&#13;  peacefully	&#13;  in	&#13;  his	&#13;  bed.	&#13;  
	&#13;  
Something	&#13;  was	&#13;  germinating	&#13;  in	&#13;  me	&#13;  in	&#13;  the	&#13;  80’s	&#13;  which	&#13;  was	&#13;  ready	&#13;  to	&#13;  spring	&#13;  into	&#13;  flower	&#13;  
in	&#13;  the	&#13;  90’s.	&#13;  Scholars,	&#13;  especially	&#13;  Crossan	&#13;  and	&#13;  Borg,	&#13;  put	&#13;  Jesus	&#13;  in	&#13;  context	&#13;  for	&#13;  me	&#13;  such	&#13;  
that	&#13;  I	&#13;  saw	&#13;  the	&#13;  heroism	&#13;  of	&#13;  Bonhoeffer	&#13;  as	&#13;  replicating	&#13;  the	&#13;  way	&#13;  of	&#13;  Jesus,	&#13;  which	&#13;  of	&#13;  course	&#13;  
meant	&#13;  that,	&#13;  for	&#13;  me,	&#13;  Jesus	&#13;  now	&#13;  becomes	&#13;  the	&#13;  great	&#13;  exemplar	&#13;  of	&#13;  human	&#13;  life	&#13;  before	&#13;  the	&#13;  
face	&#13;  of	&#13;  God,	&#13;  full	&#13;  of	&#13;  love	&#13;  and	&#13;  grace	&#13;  and	&#13;  compassion	&#13;  with	&#13;  the	&#13;  courage	&#13;  to	&#13;  live	&#13;  out	&#13;  his	&#13;  
vision	&#13;  faithfully.	&#13;  
	&#13;  
Palm	&#13;  Sundays	&#13;  seem	&#13;  to	&#13;  be	&#13;  critical	&#13;  points	&#13;  in	&#13;  my	&#13;  own	&#13;  development.	&#13;  It	&#13;  was	&#13;  April	&#13;  4,	&#13;  
1993,	&#13;  Palm	&#13;  Sunday,	&#13;  that	&#13;  my	&#13;  sermon	&#13;  was	&#13;  entitled	&#13;  “Jesus	&#13;  Died	&#13;  Because	&#13;  of	&#13;  Our	&#13;  Sins,	&#13;  
Not	&#13;  For	&#13;  Them”.	&#13;  Not	&#13;  surprisingly,	&#13;  the	&#13;  text	&#13;  was	&#13;  Luke’s	&#13;  Palm	&#13;  Sunday	&#13;  account	&#13;  –	&#13;  once	&#13;  
again,	&#13;  Jesus	&#13;  weeping	&#13;  over	&#13;  Jerusalem.	&#13;  This	&#13;  was	&#13;  a	&#13;  radical	&#13;  claim.	&#13;  I	&#13;  was	&#13;  transforming	&#13;  
the	&#13;  cross	&#13;  of	&#13;  Jesus	&#13;  from	&#13;  a	&#13;  place	&#13;  of	&#13;  atonement	&#13;  where	&#13;  Jesus’	&#13;  death	&#13;  was	&#13;  a	&#13;  bearing	&#13;  of	&#13;  the	&#13;  
sin	&#13;  of	&#13;  the	&#13;  world	&#13;  to	&#13;  procure	&#13;  salvation	&#13;  for	&#13;  the	&#13;  world	&#13;  to	&#13;  a	&#13;  place	&#13;  of	&#13;  crucifixion	&#13;  where	&#13;  the	&#13;  
political	&#13;  and	&#13;  religious	&#13;  establishment	&#13;  powers	&#13;  were	&#13;  killing	&#13;  one	&#13;  who	&#13;  became	&#13;  a	&#13;  threat	&#13;  
to	&#13;  law	&#13;  and	&#13;  order,	&#13;  one	&#13;  who	&#13;  in	&#13;  the	&#13;  best	&#13;  prophetic	&#13;  tradition	&#13;  of	&#13;  Israel	&#13;  spoke	&#13;  his	&#13;  truth,	&#13;  
his	&#13;  vision	&#13;  of	&#13;  the	&#13;  Kingdom	&#13;  of	&#13;  God.	&#13;  
	&#13;  
This	&#13;  Jesus	&#13;  moved	&#13;  me	&#13;  deeply.	&#13;  It	&#13;  was	&#13;  this	&#13;  Jesus	&#13;  I	&#13;  wanted	&#13;  to	&#13;  emulate.	&#13;  It	&#13;  was	&#13;  this	&#13;  Jesus	&#13;  I	&#13;  
could	&#13;  love	&#13;  with	&#13;  my	&#13;  whole	&#13;  being.	&#13;  This	&#13;  weeping	&#13;  one,	&#13;  this	&#13;  bleeding	&#13;  one.	&#13;  This	&#13;  one	&#13;  who,	&#13;  
in	&#13;  his	&#13;  anguish	&#13;  prayed,	&#13;  “Father	&#13;  forgive	&#13;  them,	&#13;  for	&#13;  they	&#13;  know	&#13;  not	&#13;  what	&#13;  they	&#13;  are	&#13;  doing.”	&#13;  
	&#13;  
This	&#13;  Jesus	&#13;  who	&#13;  experienced	&#13;  the	&#13;  darkness	&#13;  of	&#13;  crushed	&#13;  dreams,	&#13;  feeling	&#13;  abandoned,	&#13;  
crying,	&#13;  “My	&#13;  God,	&#13;  why…?”	&#13;  
	&#13;  
This	&#13;  Jesus	&#13;  who	&#13;  finally	&#13;  committed	&#13;  his	&#13;  cause,	&#13;  himself,	&#13;  to	&#13;  God,	&#13;  “Father,	&#13;  into	&#13;  Thy	&#13;  hands	&#13;  I	&#13;  
commit	&#13;  my	&#13;  spirit,”	&#13;  entrusting	&#13;  himself,	&#13;  his	&#13;  cause,	&#13;  his	&#13;  whole	&#13;  being	&#13;  to	&#13;  God	&#13;  whom	&#13;  he	&#13;  
called	&#13;  Father.	&#13;  
	&#13;  
As	&#13;  for	&#13;  Frederich	&#13;  Beuchner	&#13;  with	&#13;  whom	&#13;  I	&#13;  began,	&#13;  whose	&#13;  accusation	&#13;  that	&#13;  so	&#13;  many	&#13;  
preachers	&#13;  defuse	&#13;  the	&#13;  miracle	&#13;  of	&#13;  Easter	&#13;  in	&#13;  their	&#13;  Easter	&#13;  sermons,	&#13;  I	&#13;  can	&#13;  only	&#13;  say	&#13;  I	&#13;  don’t	&#13;  
really	&#13;  know	&#13;  about	&#13;  an	&#13;  empty	&#13;  tomb	&#13;  and	&#13;  I	&#13;  don’t	&#13;  really	&#13;  care	&#13;  to	&#13;  spend	&#13;  time	&#13;  and	&#13;  energy	&#13;  
trying	&#13;  to	&#13;  prove	&#13;  the	&#13;  historicity	&#13;  of	&#13;  the	&#13;  resurrection.	&#13;  There	&#13;  are	&#13;  differing	&#13;  accounts	&#13;  of	&#13;  

© Grand Valley State University

�Easter Reflection

Richard A. Rhem

Page 9	&#13;  

Easter	&#13;  in	&#13;  the	&#13;  four	&#13;  Gospels	&#13;  and	&#13;  Paul,	&#13;  and	&#13;  one	&#13;  cannot	&#13;  really	&#13;  harmonize	&#13;  them.	&#13;  Volumes	&#13;  
have	&#13;  been	&#13;  written	&#13;  on	&#13;  this	&#13;  biblical	&#13;  puzzle	&#13;  and	&#13;  it	&#13;  really	&#13;  doesn’t	&#13;  interest	&#13;  me.	&#13;  For	&#13;  me	&#13;  it	&#13;  
is	&#13;  enough	&#13;  to	&#13;  believe	&#13;  he	&#13;  arose	&#13;  into	&#13;  the	&#13;  Mystery	&#13;  we	&#13;  name	&#13;  God	&#13;  and	&#13;  he	&#13;  lives	&#13;  because	&#13;  he	&#13;  
continues	&#13;  to	&#13;  appear	&#13;  to	&#13;  those	&#13;  whose	&#13;  lives	&#13;  are	&#13;  transformed	&#13;  in	&#13;  that	&#13;  encounter.	&#13;  
	&#13;  
Perhaps	&#13;  my	&#13;  favorite	&#13;  Easter	&#13;  story	&#13;  is	&#13;  the	&#13;  Emmaus	&#13;  Road	&#13;  encounter.	&#13;  Jesus	&#13;  overtakes	&#13;  
two	&#13;  disciples	&#13;  on	&#13;  their	&#13;  way	&#13;  home	&#13;  from	&#13;  Jerusalem,	&#13;  dejected	&#13;  and	&#13;  full	&#13;  of	&#13;  despair.	&#13;  He	&#13;  
joins	&#13;  them	&#13;  on	&#13;  the	&#13;  way	&#13;  but	&#13;  they	&#13;  do	&#13;  not	&#13;  recognize	&#13;  him.	&#13;  He	&#13;  speaks	&#13;  to	&#13;  them	&#13;  of	&#13;  their	&#13;  
scriptures	&#13;  and	&#13;  when	&#13;  they	&#13;  reach	&#13;  the	&#13;  village	&#13;  they	&#13;  invite	&#13;  him	&#13;  to	&#13;  join	&#13;  them	&#13;  in	&#13;  their	&#13;  
home.	&#13;  The	&#13;  table	&#13;  is	&#13;  set	&#13;  and	&#13;  then	&#13;  the	&#13;  guest	&#13;  becomes	&#13;  the	&#13;  host.	&#13;  He	&#13;  took	&#13;  bread,	&#13;  blessed	&#13;  
and	&#13;  broke	&#13;  it,	&#13;  and	&#13;  gave	&#13;  it	&#13;  to	&#13;  them.	&#13;  “Then	&#13;  their	&#13;  eyes	&#13;  were	&#13;  opened,	&#13;  and	&#13;  they	&#13;  recognized	&#13;  
him;	&#13;  and	&#13;  he	&#13;  vanished	&#13;  from	&#13;  their	&#13;  sight.”	&#13;  They	&#13;  returned	&#13;  to	&#13;  Jerusalem,	&#13;  found	&#13;  the	&#13;  
disciples	&#13;  and	&#13;  others	&#13;  gathered	&#13;  declaring,	&#13;  “The	&#13;  Lord	&#13;  has	&#13;  risen	&#13;  indeed…”	&#13;  and	&#13;  the	&#13;  two	&#13;  
Emmaus	&#13;  pilgrims	&#13;  told	&#13;  their	&#13;  story,	&#13;  telling	&#13;  the	&#13;  group	&#13;  “how	&#13;  he	&#13;  had	&#13;  been	&#13;  made	&#13;  known	&#13;  
to	&#13;  them	&#13;  in	&#13;  the	&#13;  breaking	&#13;  of	&#13;  the	&#13;  bread.”	&#13;  
	&#13;  
This	&#13;  is	&#13;  how	&#13;  Crossan	&#13;  describes	&#13;  that	&#13;  encounter	&#13;  recorded	&#13;  by	&#13;  Luke:	&#13;  
The metaphoric condensation of the first years of early Christian thought and
practice into one parabolic afternoon.
Emmaeus never happened.
Emmaeus always happens.
(A Revolutionary Biography, p. 197)
That,	&#13;  Rev.	&#13;  Beuchner,	&#13;  is	&#13;  the	&#13;  best	&#13;  I	&#13;  can	&#13;  do.	&#13;  And	&#13;  for	&#13;  me	&#13;  it	&#13;  is	&#13;  enough	&#13;  for	&#13;  He	&#13;  lives	&#13;  and	&#13;  
continues	&#13;  to	&#13;  be	&#13;  the	&#13;  agent	&#13;  of	&#13;  human	&#13;  personal	&#13;  and	&#13;  social	&#13;  transformation.	&#13;  The	&#13;  Lord	&#13;  is	&#13;  
risen	&#13;  indeed!

References
Karl Barth, Church Dogmatics, Vol.I.1: The Doctrine of the Word of God.
John Dominic Crossan, Jesus: A Revolutionary Biography. New York:
HarperCollins Publishers, 1994.
John Dominic Crossan, The Historical Jesus: The Life of a Mediterranean Jewish
Peasant. New York: HarperCollins Publishers, 1991.

© Grand Valley State University

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Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
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Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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                    <text>Grand Valley State University
Veterans History Project Interview
World War II
Don Eckman
Length of interview (1:13:16)
(0:00:00 – 0:08:11) Background
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Born in Grand Rapids, Michigan on April 25, 1925 (0:00:10)
Grew up outside of Lake Odessa (0:23:00)
Grew up with grandmother, due to mother’s health problems (0:37:00)
Grandmother lived in the country, on an 80 acre farm, this is where he grew up, and
“learned to work” (0:58:00)
Had a sister, three years younger (0:01:10)

Schooling (0:01:16- 0:04:27)
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Went to country school for 8 years, a mile away from his home, and he walked to school
High School was 4 miles away, and he was bused to the school
Grandmother’s only income was from the farm (0:02:03)
Was in high school when Pearl Harbor happened, heard about it on the radio (0:02:57)
Reaction to Pearl Harbor was “too young to really know what was going on” (03:22:24)
Could have avoided going to war because of farming, which was a deferment (0:03:54)
Lost interest in farming, and his friends enlisted in the armed forces, so he joined, too
(0:04:27)

(0:04:11 – 0:07:14) Enlistment
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Enlisted in March 1944 (0:04:17)
Went to Detroit for a physical, was signed up for the Army Air Force to do bookwork,
however the draft board said he had to join the Army (0:04:45)
After passing the physical, was sent the next day to Fort Sheridan, Illinois, and stayed for
2-3 days (0:05:00)
After Illinois, traveled to Camp Blanding in Florida by train (0:05:14)
Camp Blanding was located on the east side of the state, located near the town of Stark
and Silver Springs (0:06:26)
Describes a big camp, the residential places the troops stayed were 8-9 man huts
(0:06:54)

Basic Training (0:07:14- 0:11:09)
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Basic training consisted of learning the basics of the army (0:07:19)
Learned a lot of discipline, “learning to do what you were told, rather than doing what
you think is right” (0:07:34)

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The things that disgusted him the most was getting the shots in the afternoon on Saturday,
which would spoil the afternoon (0:07:46)
Couldn’t leave camp for 3 or so weeks when you first got there (0:08:11)
Physical training included marches, hikes, and obstacle courses, weightlifting logs
(0:08:33)
Most guys were older than Eckman, many were married (0:08:42)
Basic training was 17 weeks (0:09:09)
On the weekends was granted liberty (0:09:16)
Trained for use of the rifle, pistols, carbines, hand grenade, bayonets, bazookas, and the
.50 caliber machine gun (0:09:40)
Was at Camp Blanding when D-Day happened (0:10:25)
Finished basic training in August, went home for 1 or 2 weeks and then was sent to Camp
Shanks, New York (0:10:42)
Stayed there until he was ready to move overseas (0:11:10)

(0:11:09- 0:54:35) Active Duty
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Traveled on a ship called the Ile de France, one of the largest French liners (0:11:36)
Was a passenger in the bottom deck, on the highest bunk (0:12:09)
Was not part of a convoy, they were by themselves (0:12:41)
Landed in Glasgow, Scotland (0:13:04)
Once in Glasgow, they were sent on trains to southern England (0:13:16)
Ended up in Sunbury, England (0:13:21)
Stayed there several weeks and was put through basic training (0:13:35)
Company was divided, one half sent to London, the other half sent to France (0:14:25)
Eckman’s company was sent to a replacement depot by open top trucks (0:14:40)
Stayed at the depot 3-4 weeks (0:15:20)
Assigned to 3rd Division, Company B of the 15th Infantry (0:15:27)
Joined the company in the town of Nancy (0:15:53)
The company was refurbishing rifles, repackaging ammunition, resupplied equipment
(0:16:02)
Not very many men joined the company, maybe 3-4 men (0:16:23)
No one knew anything about infantry at the time (16:37:19)
The company had probably 50-60 men (0:16:45)
Was part of the 3rd Platoon, there were 12-15 men in that platoon (0:17:05)
After a few days, he felt accepted and part of the group (0:17:50)
Was in Nancy for a few days, they were headed to Strasbourg (0:18:16)
Strasbourg was occupied by the Germans, and the Germans intended to use it for the
winter (0:18:39)
Saw first combat in Strasbourg. Entered Strasbourg at night, entered with tanks. The first
thing he remembers hearing was machine guns (0:19:07)
Company moved into Strasbourg as the Germans moved back, never went into the city of
Strasbourg (0:21:09)

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The Germans harassed the company with mortar and other fire from across the river
where their encampment was (0:22:28)
After Strasbourg, headed south through small towns (0:23:15)
Their job was to chase the Germans out of the small towns (0:23:35)
Came to a building that was full of women and children (0:24:49)
Encountered many German infantrymen (0:25:12)
Spent most of their nights sleeping outside (0:26:46)
Sigelsheim was a town that put up the biggest resistance (0:27:27)
Company attacked Sigelsheim the day before Christmas, lost a lot of men (0:27:43)
Hit in the leg, after 2 weeks sent back to the unit, and joined the same platoon (0:30:41)
His job was to walk point, which he maintained since began with the outfit (0:31:59)
He learned his job through experience, and learning what to be ready for (0:32:16)
He walked out of combat with his injury and was sent to a hospital in Nancy for 2 weeks
(0:33:12)
Was sent back to his unit and were sent to a town with a wall around it (0:33:48)
Joined same platoon , new platoon leader named Lieutenant Murphy and was men were
given guard duty (0:34:48)
Lieutenant Murphy was very compassionate (0:35:57)
Platoon moved towards Colmar, the fighting got more intense as the troops pushed the
Germans further against the Rhine River (0:36:57)
While serving as point man, came to an opening in a field, a German fired at him with a
machine pistol, then Eckman fired at him, shot the German in the rear, and the German
turned around and said to him “You shot me fair and square” (0:38:32)
Encountered SS troops, who liked overcoats and watches (0:39:54)
Eckman took a SS soldiers watch, Lieutenant Murphy made him give it back (0:40:15)
Never picked up souvenirs as he moved through towns, didn’t want to get caught with
anything (0:40:42)
While based in France, saw civilians in towns (0:41:34)
Civilians were friendly towards soldiers, but still scared (0:41:51)
Speaks of the mission in Holzwehr for which Lieutenant Murphy won the Medal of
Honor (0:43:00- 0:0:50:23)
Stayed with unit, near Neuf Brisach (0:53:26)
Was serving bazooka duty, with .35 caliber pistol and a bandolier of ammunition while
struck by artillery or mortar (0:54:35)

Discharge (0:54:35- 1:02:22)
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Was sent to a hospital for a few days, then flew to England and stayed in a hospital for a
few months until the first of May, then took a boat back to the United States, injury
prevented him from doing any further combat (0:55:56)
Heard that the Germans had surrendered while on the ship back to the U.S. (0:58:45)
Stayed in Iowa for 2 weeks to take care of paperwork (0:59:58)

(1:02:22 - 1:13:16) Post Service

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Came back to Michigan, returned to farming (1:02:22)
Did not go to college, went to local high school for farm mechanics (1:02:40)
Went to work for the post office as a rural mail carrier in Lake Odessa for 30 years
(1:03:04)
His “folks says he was a different person when he returned” (1:03:29)
Learned to be a lot more independent (1:03:34)
Did not hold any grudges, tried to get along with anyone, would not care to go through it
again (1:03:55)
Had one son, who was in the Air Force (1:04:19)

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                    <text>Economic Justice
and Class Issues in the
LGBT Movement
This discussion will examine poverty issues in the LGBT community and the
role that class issues play. As the LGBT movement assimilates into the
mainstream, many LGBT poor and working c lass people are left behind by
gay organizations that do not address poverty issues. The increasing
corporatization of the LGBT movement requires examining the ways in
which class privilege and corporate ties affect the work of community
organizations as well as our community's cultural values.

"'For more information. please visit wwwgvsu.edu/lgbtrc . If you need special accommodations please call 616.33 1.2530

FEBRUARY 24 // 1-3 PM// PERE MARQUETTE ROOM, KIRKHOF CENTER

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GHA.ND VALLEY STATE UNIVERSITY

OFFICE OF STUDENT LIFE

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GRANDVALLEY
STATE UNIVERSITY
LGBT R ESOURCE

CENTER

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Approved

�</text>
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~

Economics in The Netherlands 1940 _ 1945 ( f/R-1.. r' 0 CCV f 11 ~rl..._,
Its impact on our family.
The two of us joined the National Youth Union ( Nationaal Jongeren Verbond)
in 1932 upon the initiation of the West Friesland Chapter. At that time
there were chapters in all parts of the Kingdom of The Netherlands with a
combined membership of 1,500. These chapters formed a catalyst among
loyal citizen groups on national holidays and attracted students with
historical and patriotic lectures throughout the year. We felt at home
because of the shared moral and patriotic high gro1.md.
In those crucial years we worked with men and women, courageous , idealistic
and dedicated to a degree at that time seldom seen in other youth groups.
The group was preceded in 1927 by a youth organization which directed its
efforts against the marxist propaganda for unilateral disarmament.
The transformation to the National Youth Union under the honorary chairpersonship of her Royal Highness the Crown Princess Juliana came later.
Besides the goal to strive for a strong national defense (Europe, so
shortly after the carnage of World War I was beginning to come to a boil
again) the organization came out strongly for the unity of our kingdom
as it had existed for centuries in Europe, Asia and South America.
Just before we married on April 18, 1939, the pre-mobilization command·
was issued for specialist and strategic regiments.
Total mobilization followed on August 29, 1939 .Recalling the often critical
shortages during Netherlands' neutrality from war during 1914-1918, a
distribution system of supplies was instituted in Se~tember. Ration cards
were issued under the management of the Centraal Distributie Kantoor
(Central Distribution office) in the Department of Commerce, Industry and
Shipping • Allocation of food supplies was administered by the Department
of Agriculture. With foresight the cabinet had stockpiled critical items
such as wheat, vegetable oil, rice, gasoline, coffee and tea.
After the capitulation to the German armed forces on May 14, 1940, our
youth organization was the one which kept a steady course and participated
on June 29th, 1940 in the national public celebration of Prince Bernhard's
birthday. Everywhere people wore a white carnation ( Prince Bernhard's
favorite) and at the Royal Palace in The Hague and at Royal monuments
flowers piled up.
Thousands signed the palace register of congratulation, which was later
confiscated by the Nazi's. Orange buttons and bunting were featured everywhere • In our monthly "De Tram" (The drum) we encouraged people to stay
loyal to the Queen and to ~ur fatherland and to ignore as much as possible
the German presence. After June 29th, 2 members of our national board,
van Santen and Schiebergen were arrested and our organization was accorded
the high honor of becoming the first organization to be banned .We the
members transfered to the first organization declared illegal by the invaders.
This was the O.D. (order service) consisted of military personnel.
From 1940 to August 1944 the daily ration for adults was about half of the
pre-war consumption in terms of calories. In these four years the average
ration amolm.ted to less than 1500 calories. This did not present a famine
level, but did lea.d to progressive weakening of human energy and resistance
to disease.
O.£
At that time no refrirators or freezers were in use; mostly the temperate climate
ranging from 20 to 70 Fahrenheit, did not make it necessary. So, thrown
into war circumstances, your ability to stock up, besides financial considerations1was limited to non-perishables. So, we could stock home-canned foods,
which were not popular outside farming communities.

�2

Economics in The Netherlands 1940-1945
Its impact on our family.

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And then there was a psychological factor at work. That what was made
available on ration cards, was purchased whether it was needttl or not
that week or fortnight. A good example was the purchase of cigars,
cigarett1_s and pipe tobacco. Non-smokers purchased what became available
gave it i'o family members gr friends or used .ns,d;- it as barter or sold it
at a higher price i/1v #..L. ,t.,C..c.-(. -n, ~e-'f. From September 1939 to May ,1940, when the occupation by enemy forces
became a fact, only sugar and peas were rationed , although in adequate
quantity and with reasonable frequency.
What worked against the people was, that they had only begun of late to
recover from the terrible depression of 1929 to 1938.
And so clothing, household items, furniture and other basic necessities
were already depleted ~ the start of the war •
In the eight months ending December 1940, the German authorities added
22 rationed goods, affecting 70% of the average family's consumption.
By November 1943, 95~ of the diet was rationed.
After the disastrous failing of the British Airborne attack at Arnhem
in September 1944, food rationing was decentralized and became a local
responsibility. The size of the rations and its content depended on what
was on hand locally.
Further1 the German army closed off the western seab9ard provinces by a
20 miles long~cordon running from the Rhine river just west of Arnhem
to the Zuiderzee. These provinces, the most heavily populated of the
country suffered terribly. The order of Nazi govenor Seyss Inquart to
embargo all shipments of food to the west of that cordon was a major
factor for the starvation rations.
In the west food rationing in October 1944 dropped to 1300 calories per
person per week: in November to 950 calories; in December to 550;
and in January 1945 to 340 calories.
The north-eastern provinces: Groningen, Friesland, Drente and Overijssel
managed to scrape by on 1300 calories per person per week from September
1944 to May 1945 •
. ()t,,l,t.,
The h,mger reached us as well and weakened the health of,~ family.
Infections were chronic. And then on November 9th 1944 (the birthday
of father C.B.Termaat) .Jarm:ie had a premature birth at about 4½ months •
Warned by our doctor Willem Verdonk who was in fear of her life, I came
home that night out of hiding to be with her. Doctor Verdonk assisted us.
It was a boy, so tiny in death, his features resembling those of Keith
and M:Yte • But there was no time to lose , I had to be gone by d'awn •
A box had to serve as coffin and with our prayers I carried him oupide
and in the backyard I dug a grave • Then Jm:t!d:e and I said our goodb~S::1
and I left again for my hiding place, to continue the bitter struggle.
~ did not get _adequate food to regain her strength ; het mainstay
was thin buttermilk porridge. A neigborlady_gave up some of her rations
"you need it more than me-'' was all she said •
Towards the end of December we decided that a visit had to be paid to
Oma Schuurman' s relatives., still living on active farms to seek food •
J&amp;ir.flie~ s sister Lyda and I met the day after Christmas early in the morning
on the road to Purmerend. One bicycle had no tires at all and the other
tires were in bad shape. We had planned to go through the Schermer polder
towards Purmerend , and from there to the ferry in Amsterdam harbor if! .it
seemed safe.

�J

Economics in The Netherlands 1940-1945
Its impact on our family.

...

1"llfl.0W1V

A little ways out of Alkmaar there was bad news : the Germans had
flooded the polder to head off airborne attack. We rode the bicycles
through the water as long as we could, but finally had to walk.
With cold wet legs we reached Purmerend, and could then proceed along
the canal towards Amsterdam •
At the ferry we scanned for German uniforms and crossed safely.
We chose to find our way through east Amsterdam, thus avoiding
the center, which we knew was infested with the Nazi's. Reaching
the outskirts we went the last few miles to Diemen where we took the
country road to Over-Diemen. Just east of the Amsterdam-Rhine canal
lay the farm of Oma Schuurman's brother, nestled along the Zuiderzee
dike. We were cordially received; a warm meal was set and then butter,
cheese and some bacon were given to take home.
This was the family farm of the Hennipman's (Oma Schuurman's maiden name)
Oma Schuurman born in 1889 and·Ju_-,.ie her oldest daughter born in 1916
were both born right thefrt, in the same room in the same bedstead.
We took our leave and chose the road to the west to cross the canal on
our way to Hoofddorp, south of Schiphol; Arriving at the canal we
saw that the bridge we had anticipated was under construction.
The pilings, the side railings and a one foot ledge existed on which
the steel beams were to be laid for the roaddeck. But neither the beams
nor the deck were there.
There was no choice, we had to cross. I took one bike under rrry arm
held onto the railing and walked over the ledge to the other side.
~-'•
Fifteen feet below 1 the water with floating ice did look uninviting in ~
gathering dusk. Coming back I carried the second bike the same way,
and then helped Lyda across. Again riding the biclycles we passed close
to SchipholVwhere we encotmtered a heavy fog. Finding the main road
to Hoofddorp was not easy, but we did find i t . Suddenly we heard
a voice calling : 11 Wer da" , German for who goes • We heard the bolt
of a rifle I, said nothing and speeded along the Middenweg till we
reached the Roodenburg farm • Opa Schuurman' s eldeet sister was married
to Jacob Roodenburg. Again the reception was cordial. They fed us and
as it had become dark, we were invited to stay overnight.
After breakfast we were given amply from what the farm produced: several
bags of beans an:i peas • These too would go a long way to supplement
the starvation diet on which we could not subsist.
We thanked the Roodenburg's and took off, carefully watching out for
enemy checkpoints and platoons of the "Landwacht" a particular vicious
uniformed group of Dutch nazi's who roamed about roughing people up,
sometimes arresting them, and confiscating what they had on them.
We talked to people before proceeding in one direction or another
We decided to return to Alkmaar by circling wide around Schiphol Airport
in the direction of Velsen, where a ferry could bring us across the$
wide and deep canal which runs from Amsterdam harbor to the North Sea.
Once across we would have a choice of roads leading towards Alkmaar.
We made it safely across but shortly afterwards lost another tire.
We managed to reach Limmen, a village several miles south of Alkmaar
and as dusk was setting in over the unlit road, proceeded slowly with
our precious load along the main road, On reaching Alkmaar we took the
smaller side streets, which were ,&lt;l{i so familiar to us and reached Oma's
Schuurman's house just before curfew time

�...

4

Economics in The Netherlands 1940 - 1945
Its impact on our family.
'

I

Because of Jarmie' s weakened condition • Oma. Schuurman took her and Keith
and Nico in her apartment in Alkmaar in February 1945. after the house in Broek
was closed; all our possessions had been gathered into one large room in
Broek which we had then secured with a heavy lock. The remainder of the house
was rented out to a refugee family •
V
J hJ v /&gt;/Ill£ rvrs Opa and Oma Termaatv'were helped by former soldiershwho were farmers , but
by March 1945 they as well as everybody in Oma S-chuurman's house were again
,
.il reduced to a level of scarcity which begged for some supplement.
~ lf-,"rtif~wMm- ~Also by then captain Vels Heyn¥was in need of food for resistance fighters
,
already hidden in the city •
"
; .,
.,._~tJfl J. lt!ll.l-~
I walked one day along the back roads to the Langedijk where I knew a man by:il'd~:r,11
V Tll.AtltpoP.:r the name of Jonker , who operated a one manybusiness with a fla-t?'wagon with
'la ·
canvas sides and top. I found him willing to make the trip from Broek to
Alkmaar. Several farmers I knew very well were willing to sell us onions,
potatoes, huge carrots1 in better days used for horse fodder and cabbage
at reasonable prices. I then ventured into the city of Alkmaar to a friend's
house who was the district president of the Chamber of Coll'IDlerce. We discussed
the problems I faced and what I had done so far to transport food •
He was able to locate a dozen or so large sturdy crates at no cost as long
as they were returned intact.
So Jonker picked up the crates which filled his wagon and brought them to the
village of Broek. There the crates were filled at various locations.
When I had familiarized Jonker with the destination - the house of Opa and Oma
Termaat, a day was chosen for the transport.
Jonker. sitting on ~fibox gently guided his horse at a leasurely pace.
'
I
He managed to get into Alkmaar across thedcanal bridge for traffic
t P~l..51111-i
torqll eastern directions and unloaded the crates with our help into the
small barn in the back of the elder Termaat's house.
During the following days after dusk set in, but well before curfew, an
orderly distribution was effected. For many it was a lifeline for the last
6 weeks of the occupation. No one tried to profit 'lll'lseemly from this
operation.
At the start of the war , no one knew what the future would bring nor how
long the occupation would last. But one steely conviction we held
liberation from this evil regime must come.
It would later be said that the imperviousness of the Dutch people as a
whole to Nazi contamination must be credited to the basic characteristics
of its society rather than to external circumstances.
Foremost was the fact that in Holland the family and the churches had not
abdicated their character-shaping and opinion forming functions to the state
and to political groupings • The primary family unit and the churches were
comparatively inaccessible to the Nazi ideology and could not be made to conJ:orm/.
llbl?.l/lt,/4-5

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                    <text>Grand Valley State University
Special Collections &amp; University Archives
RHC-88 Fei Hu Films
Flying Tigers Interviews
Interviewer: Frank Boring
Interviewee: Edwin “Ed” Fobes
Date of Interview: 05-29-1991
Transcriber: Frank Boring
[TAPE 1]
FRANK BORING:

Begin with any kind of detail you want to give us as to what were
you doing before you even joined the military?

ED FOBES:

Well, I was born and raised in Chicago. My dad passed away in
1935 – just a kid. My step mother and I never got along so I
decided to join the army to get away. So I dropped out of high
school, joined the 14th Cavalry – horse cavalry – at Fort Sheridan,
Illinois. I served there for oh about sixteen months and young,
adventurous, seeking it. I took a short discharge and reenlisted for
the Philippine Islands. So in January of…

(break)
FRANK BORING:

I’d like to find out what you were doing before you joined up with
military?

ED FOBES:

Well, I was born and raised in Chicago. Went through the public
school system there. My Dad died when I was not quite 18. I
dropped out of high school and my stepmother and I never really
got along so it was best I find something else, so I went down and I
joined the U.S. Army and I was assigned to Troop B of the 14th
Cavalry. Fort Sheridan, Illinois. This is the old horse cavalry days.
B Troop was a show troop. I enjoyed the experience, being a big
private all the way through. While I was there about 15 months
later, 16 months later, I was seeking something different so I
volunteered for infantry in the Philippine Islands. I was accepted

1

�for it. 1938, January, I sailed from Fort Slocum, New York,
Brooklyn Army Base actually down thru the Panama Canal on the
old USAT. Republic Army transport into Fort McDowell,
California - Fort Mason. We transshipped there to the USAT Grant
and out then to Hawaii, Guam and up into the Philippines. While in
the Islands for a full two year tour I was mainly in the [?] capacity
mostly as a company clerk or headquarters clerk in some category
or for a while I ran the base library and was a Chaplain’s boy. My
conduct wasn’t chaplain boy, but my job was. I left = there in - I
did make PFC one time for a short period - came back in March,
late February, early March of 1940 re-enlisted for permanent party
there at Fort McDowell, Angel Island, subsequently transferred up
to Army Air Corps at Hamilton Air Force Base - just down the
road here, in fact it’s the first of five tours of duty I had at
Hamilton over the years. I went in again to administration,
company clerk, but the main reason I wanted to get some kind of
training, so I put in for the first Tech School that came up and it
was Teletype maintenance and insulation. So fine, they ship me
back to Chanute Field, Illinois and I completed the tech course
there - three or four months. Did pretty good, came back to
Hamilton, my organization had no spot for a Teletype type - I was
a buck sergeant by then, so they made me a supply sergeant. It fit
right in with my military training at the Teletype. I’ve never
touched one since the day I left tech school. It was a wasted
training, but things worked that way in those days. I was hoping to
make staff, I was a senior buck sergeant in the outfit, promotions
came out and no soap, so I went in to talk to the old man and he
said, well you’re not occupying your position where there’s a
vacancy for a staff sergeant. I said well, that’s not my fault. He
said well, I’m sorry. He says, I’ve got a job for you and I’m very
with what you are doing, I think I’ll take you down to the BOQ
and put you in charge of administration down at the Bachelors
Officers Quarters. My squadron commander was also the Bachelor
Officer Quarters officer. Well that didn’t sit very well with me
cause I wanted to get married - make staff and get married and get
my present wife out there, but it was frustrating. I wasn’t getting
2

�anywhere, sitting down at the BOQ every day, sure I ate like a king
and I lived high - staying right at the BOQ but I couldn’t see any
future. So scuttlebutt went around, rumors and they were recruiting
people to go to China. Well, my ears perked up - it was one way to
get out of there. I’d had two opportunities to go out as an acting
first sergeant to two newly formed fighter squadrons and this
lieutenant fought and turned it down, I couldn’t get away. So when
this came up I went in, was interviewed, I think Aldsworth or
Aldsworth was the interviewers name at the time and got accepted.
President Roosevelt had authorized special discharges for any of us
that signed up to go to China. So my orders came thru and I took
them in and put them on the lieutenant’s desk and said well, this is
it and I left. So I hung around San Rafael stayed with a couple of
friends there until we reported down to the Belleview Hotel in San
Francisco where they gathered the troops together, most of us were
directed there and stayed there until the Jaegersfontein finally
sailed.
FRANK BORING:

Could you tell us about what it was that the recruiter told you
about what it was you were doing and what you could expect? And
could you give us your reaction to that? What interested you to join
at that point?

ED FOBES:

Well the interviewer talked to me, he didn’t go into much specific
detail. I think he was, I don’t know whether it was security wise, or
just what the motivation was, he just merely said they were going
to form a couple of air corps type units in China to work with the
Chinese and they needed help. They needed experienced people. I
had, oh, almost, a little over six years’ service - five to six years’
service at the time - and I thought I was a pretty good administrator
so I thought I could fill the job.

FRANK BORING:

Now, what did you know about China at this particular period,
before you went over? What did you know about the situation in
China?

3

�ED FOBES:

Well, having served for two years in the Philippine Islands, I knew
there were problems in the Far East. I knew China was having their
problems with the Japanese and Manchuria and all these other
areas - of course our basic infantry there - we were there to work
with the Philippine Army to prevent any invasion or anything else
and we all knew eventually or thought eventually it was going to
happen. Our area actually was the Laguna De [?] and then the
Laitai [?] Gulf and through there so I was fairly cognizant of what
the situation was in the Far East. Whether that had any real bearing
on my desire to go out there or not I don’t know. I was an
adventurous young punk with loose ends and thought it would be
something different, something to experience.

FRANK BORING:

What did you tell your future wife about what you were going to
be doing?

ED FOBES:

Well, when I signed up I was a little frustrated, because as I said, I
couldn’t get the promotion I wanted and also I, my present wife,
girlfriend in those days wasn’t the best correspondent so I was a
little bit honked off at that situation also, so I merely told her okay,
you’re not coming out here, your folks won’t let you come out here
and get married - I’m going to China. Period. I didn’t build it up or
anything I went this is the situation - this is going to be my solution
to it. So that’s another one of the reasons why I did sign up to go
out to Central Aircraft Manufacturing Company , good old
CAMCO Fort China.

FRANK BORING:

What was the process in getting out of the military? Was there any
difficulty or was it easy to get out?

ED FOBES:

There was absolutely no problems in getting a discharge once you
were accepted by CAMCO’s representatives because, Chennault, I
mean Roosevelt had authorized a special discharge for any of us
enlisted personnel at least in the army air corps that wanted to go
out there and were acceptable to the organization. It was just a

4

�matter of routine paperwork and gave me a piece of paper that said
hello - goodbye.
FRANK BORING:

If you could, describe to us your first encounter in SAN
FRANCISCO with this group of guys that you were eventually
going to go to China with.

ED FOBES:

Well, contracting there at the Belleview Hotel in San Francisco,
there were oh, at least ten, twelve, maybe fifteen of us from
Hamilton Field. All up there at about the same time reporting in
within a day or two of each other. I did know one of the pilots
quite well - Ray Hastey and Sergeant Louie Wyatt, a
communications man was also from the same squadron I was a
member of at Hamilton, so we just got around and started noticing
each other and we didn’t really say are you or are you not? We sort
of inferred we were going somewhere and the guys said oh, yeah
we are too and that way we sort of acknowledged each other and
got to know each other.

FRANK BORING:

Was there any sense of secrecy about this? Were you told to keep
this quiet?

ED FOBES:

We were supposed to use a little subterfuge I would say. Uh, we
weren’t supposed to come right out and tell anybody hey we’re
going to China and work with the Chinese Air Force such as that.
Uh, we were cautioned is about the only thing I could say - we just
weren’t supposed to broadcast who we were or what we were
going to be doing.

FRANK BORING:

When you applied for a passport to go to China, uh what, you
didn’t go as a clerk administrator or people didn’t go as a pilot
trainer. Do you recall what was the career or the job you were
listed as?

ED FOBES:

You know, it’s strange, I never thought of that and I don’t recall
what I was carried as, frankly, I don’t recall. Sorry.
5

�FRANK BORING:

There was quite a few humorous ... do you recall any of the ones of
the other guys?

ED FOBES:

Sorry, again I just can’t recall any of the - I know there were some
- some of the guys joked about them, but you know it’s been a few
years. A little hard to remember.

FRANK BORING:

One of them was a missionary and he actually got asked to do one
of these church things. Uh, when you left from San Francisco can
you give us an idea of what the boat trip was like? What was the
boat and what was the actual travel like?

ED FOBES:

Well, when we sailed from San Francisco, we were aboard I think
a Java East Indies Line, Jaegersfontein. It was a combination
passenger freighter - I think about 100 - 125 of us aboard - our
accommodations were excellent. The crew and everything that
could be done for us - they were most helpful. We had good food good everything. It got awful monotonous, the roundabout way we
had to sail and such as that and we got out to Honolulu and had a
oh about a four or five hour shore leave then back aboard ship and
out we went and sailing right down across the Pacific. I think the
next time I saw land someone pointed out some land they said it
was the Torres Straights. Just north of Australia. We did see once
or twice ships on the horizon. I think they tried to avoid any of the
normal passenger lanes not knowing what was going on or whether
Japanese Intelligence had any information or knowledge of what
we were doing or what we were going to be doing. At one time, we
spotted - it was rumored to be a Dutch cruiser who was allegedly
providing little escort at a distance, but we never had any
confirmation of that. But life aboard ship was sort of humdrum,
like any long sea trip. We played cards, we talked, there were
books aboard to read. But there wasn’t a great deal to do. They did
form a bridge tournament and I teamed up with one of the pilots,
Charlie Mott who was subsequently shot down and prisoner of war
and braggingly Charlie and I beat the troops. So immediately after
6

�that the ship’s captain and purser challenged Charlie and I to a
bridge match. We had it up in the Captain’s cabin - we were happy
to be up there and he was very liberal in his pouring of schnapps
and anything else and we beat the pants off them too, so it was an
interesting experience.
FRANK BORING:

Were there any particular incidents on board that stick out in your
mind whether it was involving people or the other passengers that
were on board? Were there interactions between them - the two
groups?

ED FOBES:

We were the only ones aboard. There were to the best of my
knowledge, only our people were aboard and of course, we were
all military, military background, military service people so we
sort of ... the ex-enlisted people sort of hibernated together and the
officers stayed pretty well in their group. It wasn’t a delineating
line that we had or anything but just a custom of the service.

FRANK BORING:

What did you - you arrived in Rangoon, eventually. Can you
describe to us your first impressions of arriving in Rangoon and
what happened after that?

ED FOBES:

Well, when the Jaegersfontein pulled into Rangoon, uh we didn’t
know what to expect or what was going to happen of course. We’d
heard of the beauty of the Orient and the beautiful [?] and things
there. I think everyone of us really remembered uh, [?] Speaks and
Rudyard Kipling - On the Road to Mandalay - and we figured
eventually we were going to see Mandalay if we were going up to
China. They had a reception committee, you might say, a few
people there to welcome us and hustle us immediately on to buses
or trucks to get us out of Rangoon and any publicity. So up to
Toungoo we went. Now, we didn’t know Toungoo from the man in
the moon but it had been a former British Air Force, air core
training base and it had been adapted for our personnel.

7

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Interviews with members of the American Volunteer Group (AVG) “Flying Tigers” were conducted by Frank Boring for the documentary film Fei Hu: The Story of the Flying Tigers, which he co-produced with Frank Christopher under the production company Fei Hu Films. The AVG Flying Tigers were a group of American aviators, mechanics, medical and administrative military personnel, led by Col. Claire Chennault to assist the Chinese Air Force in their defense against Japanese air strikes from 1941-1942. The AVG Flying Tigers also flew in defense of the Burma Road, a major Chinese military supply route. The group disbanded and returned to regular U.S. military service after the Japanese attack on Pearl Harbor.</text>
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Christopher, Frank&#13;
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Misenheimer, Charles V.&#13;
P.Y. Shu</text>
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