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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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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;
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                    <text>Fire From Heaven
Pentecost Sunday
Scripture: Joel 2:28-32; Acts 19:1-7
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
June 11, 2000
Transcription of the spoken sermon
It was as the past century was about to dawn that there was a significant event in
Chicago, just down the lake. On the shores of Lake Michigan, there was created
the Columbian Exposition. I was not aware of the tremendous dimension of that
event, the Chicago World's Fair, but on the shores of Lake Michigan in 1893 there
was created what they called The White City. The great architects of the country
vied for the right to design that city. This exposition covered some 644 acres and,
as one came from the lake or along Lakeshore in Chicago, one was met by this
gleaming, white city: resplendent buildings, a reflecting pool, the triumphal arch
- all made sort of like out of material similar to plaster of Paris or papier-maché.
There were steel ribbings for the shape, but it was not a lasting kind of creation. It
was the sort of thing you do for a fair and exposition, a temporary display. But it
was magnificent, it had the grandeur that was Greece and the glory that was
Rome, and it was the celebration of the coming to this continent of Christopher
Columbus. The Columbian Exposition was full of all of the daring and the
boldness and the greatness and self-assurance of the American spirit at the end of
a century looking forward to the 20th century which would be the American
century in which the American spirit would dominate the world, obviously, in the
providence of God. There was, to look at it in retrospect, a great deal of hubris, a
great deal of human pride, but there was a great vision.
The Cosmopolitan magazine of March 1893 had on the cover a bundle of sticks,
called a fades, a Roman symbol for authority that the magistrates had paraded
before them, a bundle of sticks bound with a cord and an axe, and on each one of
the sticks was written the name of a denomination, obviously all being bound into
one, and there was a ribbon that tied the bundle which said, "The fatherhood of
God and the brotherhood of man," and there was an American eagle with his
sharp eye guarding it all, which had in its beak a twisted ribbon on which was
written, "Intolerance." The centerpiece of the Columbian Exposition was the first
World Parliament of Religions, and the planners brought to Chicago religious
leaders from all around the globe. There were Hindus and Shinto priests and
Catholic priests and Baptist preachers and Buddhist monks - you name it. The
ten great religious traditions of the world were represented in this first ever
© Grand Valley State University

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Richard A. Rhem

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Parliament of Religions which was dedicated not to the snuffing out of the
respective religious, but rather, a banding together of all the religions against all
irreligious. I don't have time to read to you some of the statements of the opening
of that exposition, and particularly its centerpiece, the Parliament of Religions,
but there are statements that are filled with idealism, filled with hope, filled with
a vibrant spirit that humankind was on the very threshold of realizing the
kingdom of God. That was at the beginning of the 20th century.
The exposition closed in October. There was an economic downturn, and the
condition of those who had served as waiters and cleaners and all kinds of
personnel in this great exposition all summer found themselves without work.
Many of them became homeless and found in this temporary exposition, now
abandoned, a place to find shelter. This spectacular White City in January of
1894, because of those who were finding shelter there and making a fire to keep
themselves warm, a fire which got out of control, the whole White City on one
night was reduced to dust and ashes. It may have been an omen of what was to
come, for all of the hopes and all of the dreams that were gathered together in
that exposition and that Parliament of Religions, in a great closing ceremony at
which was sung "America" and "The Hallelujah Chorus" by a 500-voice choir, the
fusing together of the heavenly city and the earthly city - all of those hopes and all
of those dreams which envisioned a future unlimited, were shortly brought to
grief as the world entered into the first great World War and then the second
great World War, and then the Holocaust and the horror in our own memory of
that awful event. Those wonderful dreams of humanity, of oneness, of unity
which, of course, were all under the auspices of the American spirit and a kind of
benevolent, liberal, white Protestantism, nevertheless came to grief. The journal
to which I still subscribe, The Christian Century, was named at this particular
period The Christian Century because the 20th century was to be the Christian
century, and then it all came to grief.
There was a group of theologians in the 60's who became known as the "Death of
God theologians," and Professor Harvey Cox from Harvard, who was here
recently with us, wrote a book at that time which became a bestseller, The Secular
City, asking how one finds God in a culture totally secular, a culture in which the
leading scholarly opinion is that God is dead. From that exuberant hope and
idealism at the end of the century before to the middle of this past century, the
despair.
Harvey Cox, who wrote The Secular City, has a more recent book just a couple of
years out which he has entitled Fire From Heaven, which documents the great
White City and the hopes of the Parliament of Religion, and he says at the same
time there was in Los Angeles among the poor in a totally down-and-out district,
in an abandoned warehouse, an outbreak of spiritual enthusiasm and power.
1906, among uneducated, many illiterate poor folk under the leadership of a
black pastor, a movement that has become known as the Pentecostal movement,
the stark contrast between the White City and the Parliament of Religions, the

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Richard A. Rhem

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aspirations for a unity and oneness for all humankind, sort of under an American,
Protestant, Christian banner brought to dust and ashes, and in a few decades
coming to expression in the death of God, and this little movement no one
noticed from people about whom no one ever heard, called the Pentecostal
movement, which is alive and well today at the end of the 20th century and
moving into our own present 21st century. Harvey Cox acknowledges that he took
the analysis of the death of God theologians too seriously and that, while the
hopes of those great leaders at the end of the 19th century have come to nothing,
God was doing a work among an obscure people, beginning a movement that
encircles the globe today. So, instead of the Secular City of the 69's, Harvey Cox’s
latest book is entitled Fire From Heaven because, finally, the present and the
future are not left to human ingenuity and human planning, but rather, we wait
upon the Spirit of God.
It is a fascinating historical retrospective and I would say only this - that it is very
easy 100 years later to mock the planners of the World Parliament of Religions
and the hopes and the dreams of the White City. It is easy enough at this point to
recognize human pride, human naiveté. It is easy enough to put them down for
what was, nonetheless, a magnificent dream.
It was naive in that, in its speaking of Pentecost, the arrival again of Pentecost,
this language in which they spoke, they were really seeing a blossoming of liberal
Christianity, and they were naive to think that somehow or other we humankind
can plan and shape and determine the landscape of the future. But, let's give
them credit - it was a magnificent dream, and what the horrors through which we
have passed in the 20th century have taught us is perhaps a touch of humility and
then the recognition of a diversity which is not to be put into a blender and
homogenized into some kind of bland human formula, but a diversity that is
representative of the depth of the human spirit, that is, representative of the
diversity of the human creature that is a reflection we would say today of the
intention of the Creator. Oh, we can put down those dreamers of yesteryear, but
they had a great dream, and what we have had to go through, the horror of war,
of Holocaust, and the globalization of our human experience is the recognition of
a grand menagerie of human creatures, of a grand rainbow of human personality
and human beings.
We have come, I think, today to celebrate and to rejoice in the diversity which is
not an obstacle to be overcome, but a creative wonder in which to rejoice. As we
recognize that diversity, we just may be in a better position to begin to realize the
hopes and the dream, acknowledging all of its naiveté and all of its human pride.
Nonetheless, the dream of a world that is one and a humanity that is living in
peace, giving to each one dignity and acknowledging that God, that deep Mystery
Who is the ground of our being and the Source of our life, that God Who is
beyond each of our traditions but present in each through God's breathing, God's
Spirit, we just may be on the threshold of a new, wonderful age for humankind
who have come to give up their dreams of dominance and their fear of the other,

© Grand Valley State University

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Richard A. Rhem

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ready to join hands with all of those who are other, whether through race,
religion, ethnicity, education, economic status, sexual orientation, whatever it
may be - to look at the other and not be afraid, but to embrace in an
unconditional love that recognizes in each one the image of the God Who is
beyond us, but on Pentecost came to dwell within us, and finally, to make us one.
As you go through the narthex, pick up a little ribbon and wear it as a sign of your
solidarity with all who are other, with whom we are one through the Spirit of
God.
References:
Harvey Cox. Fire From Heaven: The Rise of Pentecostal Spirituality and the
Reshaping of Religion in the 21st Century. Da Capo Press, 2001.

© 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;
&#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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                    <text>Firm Resolve
From the series: The Human Face of God
Text: Isaiah 50:7; Luke 9:51
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
March 22, 1998
Transcription of the spoken sermon

The Lenten focus for this season is The Human Face of God: that in Jesus the
presence of God, the reality of God was embodied, the Word was made flesh, and
in that face we see the face of God. But, not only in Jesus. The only access to God
is the human face; it is in the concrete encounter with the other that there is the
possibility, the experience of that other that transcends the human relationship.
John, in his first epistle, says no one has seen God, but the one who dwells in love
lives in God, and God lives in that one. And so it is in Jesus that the Christian
tradition is focused in order that in that human face we would get a clue as to the
nature and being of God. God, like Jesus, has that face as revealed in the story
that is told. And so, we keep telling the story of Jesus because that is where, in
our tradition, we say the eternal and infinite has touched down, so to speak,
become tangible, concrete, something we can get hold of, glimpse, focus on. The
face of Jesus is the human face of God and, in the human face, the body of Christ,
God continues to be manifest.
Jesus, baptized by John the Baptist, obviously a part of that spiritual renewal
movement that was inaugurated in John’s ministry, an apocalyptic ministry
looking for the end of the age, looking for the dramatic intervention of a God
from beyond, Jesus in the experience of his baptism, one of those people that felt
the claim and the call of God such that the gospel writers tell us he went off into
the wilderness to wrestle and to struggle and to determine the implications of
that call, the ramifications of that claim.
And he begins his ministry under the influence of John, but as we noted a couple
of weeks ago, before long, he’s uneasy with that. Jesus is not one who calls down
fire and judgment from heaven. As he wrestles and struggles, he finds another
model, not in the prophet Malachi, but rather, in the suffering servant, the
suffering servant upon whom God’s spirit is placed, who is called, who is gentle,
who will not crush the bruised and broken reed or snuff out the smoldering
candle, but with compassion will nurture the people of God. Jesus finds in the

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suffering servant another way to be about the ministry, a ministry now of grace,
of good news, of gospel, the proclamation of the kingdom of God being present
and the ministry of healing and of liberation of the prisoner.
This was the program he announced in his home synagogue as he began his
Galilean ministry, that ministry which was met with some considerable success in
Galilee eventually also got its own opposition. John the Baptist was beheaded by
Herod and as the whole program developed, there came a point in the ministry of
Jesus as we read it in Luke’s gospel, a watershed, if you will, or a turning point
when Jesus knew that things had to come to a head, that finally he had to bring
his message, his ministry, his program to the very heart and center of his own
people in Jerusalem, the city of David, City of the temple, city of everything for
which the Jewish heart yearned and longed.
There Jesus knew he must finally make his plea and give his appeal. And so,
that’s the point at which we find in this week he set his face firmly to go to
Jerusalem. You probably picked up in the servant’s song in Isaiah 50 that the
servant said, "I have set my face like a flint," and that was the stuff that was filling
the mind and heart of Jesus. That must have been the spiritual food in which he
was submerged and, as Luke tells us the story, he picks up that phrase to denote
the turning point, the point at which Jesus knows now what he must do, where he
must go. He sets his face firmly toward Jerusalem.
It’s rather interesting, I think Luke wants to embroider around that firm
resolution what Jesus had to be dealing with, what Jesus was and what Jesus
would not be. For just a few verses before the announcement of his face set to
Jerusalem, we have the disciples arguing about who will be greatest among them,
and Jesus has to set a child in their midst because, obviously, they haven’t
understood yet that that which he is about is not about posturing for position and
power. And then, James and John come and they say, "Say, we just shut down a
ministry down the road. We told him to fold his tent and fade into the sunset. He
didn’t do it in our name." And Jesus says, "You don’t get it, do you? Those that
aren’t against us are for us. There is a great work and there is a broad spectrum of
ministry that is necessary and you don’t shut somebody down because they’re not
using your formula or using your label."
Then he sets his face, he’s on his way now to Jerusalem, and they go through
Samaria. Do you remember there was already an indication of a change in Jesus
when he came from Judea in the area of John the Baptist and made his move to
Galilee: he went through Samaria. Most of the Jews went around Samaria
because of the hostility between the Samaritans and the Jews, but Jesus went
through Samaria and he engaged a woman at the well in conversation, which
raised some eyebrows, and he carried on a ministry there on his way north. Now
he’s coming back, and he comes through Samaria again and the group is not
received. There is hostility. And so, showing that they still haven’t gotten it, they

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haven’t heard the word of Jesus, James and John said, "Would you like us to call
down fire from heaven?"
Well, of course, they had good Hebrew models. Elijah did that a couple of times,
if you go to I Kings, the first chapter. When they came after him, he just called
fire from heaven to zap them out of here. John and James were in the tradition.
But, Jesus was breaking tradition. He said, "You don’t get it." In a text which is in
some manuscripts, but not all, and not in the printed text I read, Jesus said, "You
don’t know of what spirit you are."
Face firmly set. Identity clarified. Responding to the call, on his way. Firm
resolve. Jesus now knew who he was, what he had to do, and the spirit in which
he would do it. And the next stop will be Jerusalem and the crisis of his life and
ministry.
As we contemplate that, as I think about these Lenten Sundays and the call to
discipleship, I recognize that it is a time when in the church we have often laid a
heavy load on people. I’ve done it myself and I’ve certainly suffered under enough
preaching in my lifetime. You take a text like this, after they leave Samaria
someone comes up and says, "I’ll follow you wherever you go," and Jesus says,
"Look, foxes have holes, birds of the air have nests, the son of man is not to lay
his head. Don’t sign up without understanding the implications." Jesus never
took anybody under false pretenses. Someone else comes along and Jesus says to
him, "Follow me." He said, "Well, I’d love to follow you, but I’ve got to go bury my
father." Jesus said, "Let the dead bury their dead. This is urgent. Proclaim the
kingdom of God." Someone else comes along and says, "I’d like to follow you, but
I’d like to have a farewell party with my friends and family first," and Jesus says,
"You obviously haven’t put your hand to the plow, because once you put your
hand to the plow, you don’t go back."
Now, I’ve heard those texts preached; I’ve gone out of church with a heavy load of
guilt. I have recognized the stark contrast between my life and the life of Jesus. I
have noticed how far short my discipleship falls from the discipleship that is held
forth in the gospels, and have hardly been able to wait for Lent to get over again
so that we could get to Easter and resurrection and joy and brightness. And, as I
think about that, I don’t want to add one more sermon like that, I don’t want to
burden one more congregation one more time with that heavy load during Lent,
because, as a matter of fact, the radicality of Jesus’ claim and call is clearly set
and we sense that. But, as a matter of fact, that’s a radicality that cannot fall upon
all of us. What would happen if all of us would leave the dead to bury their dead?
Is that really what that means? Are we to take that literally? I think if you were
with me with the Swartz family, with Bob yesterday, you’d understand that one of
the most beautiful moments and anguishing moments is when the family is
gathered around one who is dying, the wonderful bonding, the beautiful love, the
departure in peace. And I’m supposed to say to somebody you don’t have time for
that because the kingdom of God is your claim? Well, what is this kingdom of

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God, then? And as far as having no place to lay your head, what would happen if
all of us would take literally that claim to sell all and follow Jesus? What would
happen if all of the civility and the humanity and all of the common courtesy of
our lives were suddenly to be thrown up in this absolute charge to follow Jesus?
And what would it mean to follow Jesus today, anyway? I know what it would not
mean in Zeeland, Michigan. It would not mean to gather over against those kids
that are wearing the t-shirts with the wrong lettering on them! It would not mean
to join the march for Jesus down the streets, impressing everybody with the
numbers of people and the triumphalistic kind of posture that seems to be more
and more prevalent in our communities. What is it to follow Jesus? Jesus had a
firm resolve; he knew who he was and he knew where he was going.
I want to say to you that this is a time in which we listen and we meditate and we
contemplate and we allow the images of Jesus to wash over us, and I trust that all
of us in the contemplation of that life stand in awe and feel a compelling urge,
likewise, to be faithful and true and to respond responsibly at the moment at
which we are confronted with this decision in whatever circumstance. You
wouldn’t be here if that wasn’t true of you. And rather than going out of here
today and saying, "I can’t follow Jesus. I’m not going to let the dead bury their
dead, and I want a roof over my head," understand that as a sign and a symbol of
the radicality and the priority of the kingdom of God, but recognize also that that
priority is to be worked out in the ordinariness of our lives.
I want you to go out of here today knowing that you are going to be stumbling
and mumbling and fumbling, you are going to be halting and limping and
wimping. Your discipleship will never measure up over against the gospel, you’ll
always fall short, and you’ll have to plead for mercy. And I want you to know it’s
okay because you’re only human. I know in your heart you want to follow that
way; I know in your heart you want to be people who are responsible and
compassionate and just; I believe that you are doing the best that you can. No,
you’re not. You’re not doing the best you can, but you’re doing pretty well, and I
want to commend you for that. You are good people; you’re serious people, and
Jesus with his firm resolve is a model and, as God gives us grace, we seek to
follow. But, you can go crazy with despair and give up in resignation unless
there’s some healthy balance and recognition of the totality of our human
response to that call of Jesus.
Some of you know Glenn VanNoord who was a member here with his family for
some years, who last Sunday died suddenly at age 51, and Nancy and I went to
visit the family in Grand Rapids, and the open casket had a plaque in the
background. I don’t know the history; obviously there’s a story about that little
plaque, but it had the words of Micah, "And what does the Lord require? The
Lord has told you to do justly, to love mercy, and to walk humbly with your God."
It was an epitaph for Glenn, and it’s a fitting epitaph for any one of us. Jesus had
a firm resolve; he knew he had to go to Jerusalem. There may be someone here

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who’s going to have to go to Jerusalem someday, I don’t know. Dietrich
Bonhoeffer had to go to Jerusalem. When they confronted him with the
possibility of joining that plot to assassinate Hitler, he had to struggle and wrestle
with his own pacifist inclination over against the demonic darkness that was
happening in the death camps, and Dietrich Bonhoeffer had to go to Jerusalem.
In that concrete situation, that’s how he followed Jesus.
Gandhi mobilized a whole people with non-violence in a violent world,
transformed a landscape. One day he knew he had to march to the sea and he
marched to the sea.
We have these models, we have these examples, and for us in the Christian
tradition, Jesus is that supreme example, that face. And we stand before it
condemned, of course, because we are accommodating and we’re compromising.
We don’t get it; we don’t see it. We are of the spirit of James and John all too
often. We jockey for power and position. We forget all of that so quickly in the
concrete situation. But, then, once in a while, now and again, here and there,
there’s a set of circumstances, there’s an instance, and suddenly we know, and
then we know, and then we go with firm resolve, and then we don’t count the
consequences. There may be someone here who is on the threshold of that, I
don’t know. For the most of us I think it’s going to be pretty much business as
usual and another Lent. And yet, as a congregation, maybe we have to ask
ourselves where is our Jerusalem? Is it time to set our face like a flint? Is there a
Jerusalem out there beckoning us in a world in which religious commitments
create the danger or the peril, in a world in which the demonic side, the shadow
side of religion continues with its exclusivism, its competition, its lust for power?
In a few minutes, Ed Post and I are going to be talking about worldviews. Can a
world exist with competing worldviews? Eward Cousins, in Christ for the 21st
Century, says you can’t do it in the old way anymore. Between 800 and 200 BCE,
all the great religions of the world arose, independently, and he thinks that
maybe we’re on in that second axial period when that which has prevailed for
2000+ years needs to make a significant turn. Now a global consciousness and a
global community. Is it that which we are supposed to wrestle with and struggle
with and advocate? Where do we have to move? Where are we going?
Ah, for most of us I suppose it’s going to be business as usual, a rather ordinary
Lent. That’s not so bad, because we’re only human. God knows we’re harder on
ourselves than God is. But, on the other hand, if we hang around Jesus, it just
might be that we’ll discover where we have to go in order to be true to the vision,
in order to be faithful to God. And if we see it, then we better do it.

© Grand Valley State University

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                <text>A sermon given by Richard A. Rhem (Dick) on March 22, 1998 entitled "Firm Resolve", as part of the series "The Human Face of God", on the occasion of Lent IV, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 50:7, Luke 9:51.</text>
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                <text>First annual statewide Michigan collegiate airband competition,  in the Grand Valley State College Fieldhouse Arena, April 7, 1984.</text>
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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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                  <text>&lt;a href="%E2%80%9Dhttps%3A//gvsu.lyrasistechnology.org/repositories/2/resources/783%E2%80%9D"&gt;Douglas R. Gilbert Papers (RHC-183)&lt;/a&gt;</text>
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              <description>An entity responsible for making the resource available</description>
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                <elementText elementTextId="832661">
                  <text>Grand Valley State University. University Libraries. Special Collections and University Archives.</text>
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              <name>Identifier</name>
              <description>An unambiguous reference to the resource within a given context</description>
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                  <text>RHC-183</text>
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              <description>The file format, physical medium, or dimensions of the resource</description>
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                  <text>Image</text>
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                  <text>image/jpeg</text>
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              <name>Language</name>
              <description>A language of the resource</description>
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                  <text>eng</text>
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      <name>Still Image</name>
      <description>A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.</description>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>RHC-183_L005-0015a</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Gilbert, Douglas R.</text>
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            <name>Date</name>
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                <text>1971-01-24</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>First Baptist Church Choir, Geneva, Illinois</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Black and white photograph of an interior view of a youth choir performing at the First Baptist Church in Geneva, Illinois. Scanned from the negative.</text>
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            </elementTextContainer>
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          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Geneva (Ill.)</text>
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                <text>Churches--Illinois</text>
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                <text>Black-and-white photography</text>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/783"&gt;Douglas R. Gilbert papers (RHC-183)&lt;/a&gt;</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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            <name>Type</name>
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            <name>Format</name>
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                <text>image/jpeg</text>
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          <element elementId="38">
            <name>Coverage</name>
            <description>The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant</description>
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                <text>1970s</text>
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          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="1038744">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
              </elementText>
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