334 24 26018 https://digitalcollections.library.gvsu.edu/files/original/dc40fffac91f8594073fdf4bfafa1cff.pdf 5253038d028786cd2f53ec810c1efb2c PDF Text Text Freedom From the series: The Human Face of God Text: Luke 23:34 Richard A. Rhem Christ Community Church Spring Lake, Michigan Palm Sunday, April 5, 1998 Transcription of the spoken sermon Luke tells us that when Jesus came to the crest of Olivet and beheld the city, he wept over it. He had set his face firmly to go to Jerusalem because, once he was sure that he was claimed and called, and once he had a sense of his mission and the vision clarified, he knew that finally it would be to Jerusalem that he must go. And we find him now on the threshold of that entrance into the city where he will confront them with an alternative vision, with an alternative possibility for the structuring of the world, and as he stands there, he weeps, because, really, he knows that that vision will be rejected and he will be crucified and his concern, I think, was not in that moment that he would be crucified, but that Jerusalem would reel on its way to terrible destruction, because it was a blindness of the people, the blindness of the structures of society, structures of religion and imperial power that would eventuate in that awful decimation of the city that indeed did happen about three decades later. Jesus wept. He came into the city as a peaceable king. Luke began the story of Jesus, the birth, with the angels’ chorus, "Peace on earth, good will to those in whom God is pleased." Luke makes Jesus’ entry into the city at this point the coming of the peaceable king. In Luke there is no waving of the palm branches, because the waving of the palm branches had nationalistic overtones. In Luke, there’s no huge multitude; it is the disciples who praise God and hail him as Messiah. Luke throughout pictures Jesus as the one who brings peace, who pleads for a peaceable way, who stands now overlooking the city weeping, lamenting, saying, "If only you knew the things that make for peace; but, you’ve missed God’s moment," and consequently Jesus wept for that which would transpire inevitably because he knew that the salvation of the world would come about in one way only, the way of grace, of love, of reconciliation, and he could see that that alternative possibility, call it the kingdom of God or the realm of God or the way the world would be if God were running the world - that alternative vision, he knew, would once again be rejected. And so, Jesus would be crucified. Jerusalem would be destroyed. But the tragedy was Jerusalem. © Grand Valley State University   �Freedom Richard A. Rhem Page 2   Jesus was not a tragic figure, and what I want to focus on for a few moments this morning is the magnificent freedom of Jesus. It is the freedom that is the consequence of one being so secure in the sense of one’s calling, being so certain that the will of God has bound him to a certain path, that he must proceed, but he proceeds out of the inner core of his being so that the expression of his life is the expression of who he really is, and that is freedom. It is to live one’s life in accord with ones deepest instincts and core values, to live one’s life according to what one really believes and knows to be right by the grace of God. That is freedom. And Jesus, as he stands over Jerusalem contemplates its tragedy. He will be crucified, but he’s free. He was free because he knew that what he knew was right. He was free because he knew there is salvation and wholeness in no other way than the way of reconciliation and peace. He was free because he knew that he must be about the mending of creation, about healing and transformation, and having that clear and being totally faithful to that vision, he moves now toward the city with a certain freedom. Not without struggle. And his struggle is not over yet. Nonetheless, he knows that he is acting not out of a compulsion, an external pressure; he is acting not out of fear; he is acting not out of compromise or cowardice; he is acting out of the core of his being, and that is freedom. Jesus was able to act out and live into the reality of which he was totally convinced and that is that the world needs an alternative to the way it has conducted itself if it would ever find the salve, the salvation and the healing which he believed was the intention of God for the human family and, indeed, for the whole created order. And Jesus was willing to engage the structures of his day and his society in the name of the God of grace, conveying that sense of God’s concern for justice with compassion, opening himself up to those who were rejected, thereby gaining the enmity of those who were the guardians of the law and the proper structuring of society. But, he was free. He dared to do it. He was bold to do it. He did it, and, of course, they killed him for it. As we said last week, it seems as though nothing has changed. I brought this magazine, Tikkun, with me last week and shared a piece from Kathleen Kern who is a Christian who went to Israel to be a peacemaker between the Palestinians and the Israelis and was disillusioned with the terrible conflict and hatred, suspicion and fear that exists between those people, and the way in which the Israeli government has treated the Palestinians. I want to be very clear that I love Israel, and I respect Israel because it is out of the Jewish voice that their self-criticism arises. This is criticism within, which is rare in this world. Tzi Marx, a young man who was here three or four years ago at one of the David Hartman Dialogues, and at that time, was connected with the Hartman Institute. He writes a piece in this issue of Tikkun. It’s entitled "From Idealism to Idolatry." He talks about his disillusionment. He had come to Israel as a young man with all kinds of expectations about the founding of the state of Israel as a place for people to dwell in holiness, and he sees what has happened, the co-opting of the nation by power politics and the positioning of power, blind ambition and all of © Grand Valley State University �Freedom Richard A. Rhem Page 3   that which has gone counter to that spiritual vision with which the state was founded. He says, "What happened to the religious vision in which I returned to the Holy Land which stimulates the realization of holiness as in a kingdom of priests and holy people? In which the holy ideals envisioned in the holiness code of Leviticus, ‘You shall be holy, for I the Lord your God am holy,’ culminating in the loving of one’s neighbor and the stranger would be realized?" He said, "What’s happened? What’s happened?" And then he recognizes that it is the religion, the national religion that permeates the mind of a young man who takes his gun and assassinates a Rabin who is the Prime Minister negotiating the peace process because perhaps in the negotiation process, a bit of the land will have to be given away. And he says, "What’s going on?" The national religious structures are pushing Israel to the brink again. I read that and I thought, Dear Tzi, it’s happening all over again. You’re talking about my Jesus standing on the crest of Olivet looking at the city and saying, "Oh, if only you knew the things that make for peace!" Marx says, "There have been voices; there have been pleas." But they can’t stand up against the rabid passion of those reactionary voices that want to be powerful, to secure the borders, to expand the borders. The plain fact is that the force of the religious Zionism of the national religious party was too much for this "morally caring" counter movement. It always is, isn’t it? It always is! The morally caring movement is always trod underfoot, isn’t it? He says one of the reasons for this kind of paralysis is that it is very hard passionately to vocalize moderation. How do you get passionate about moderation? It’s a problem, isn’t it? Those who are good are without conviction, and those who are the worst are full of passionate intensity. Things fall apart and the center cannot hold. Jesus standing over Olivet, Tzi Marx talking about Israel at 50 in 1998 - it is exactly the same paradigm; it is exactly the same kind of thing operative. It is the structures of society that have selfinterest, the routinizing, regularizing, ordering of society, whether they be religious or political or whatever they be - structures that hedge in, control. We are told that a healthy society needs structures in order to exist, and that is true, but once the structures are in place, you move from idealism to idolatry and then blind ambition and ruthless power grabs result in situations that bring crisis and the way of peace is again shattered. Jesus was free enough to see it and to say it. He did not simply take the party line. He did not simply submit to the established temple authority. He recognized the problem was not the occupation of imperial Rome, but he would not play the game in order to ensure that there was no disruption that might bring on Roman retaliation. Jesus said, "For God’s sake, for the salvation of the world, there’s no other way! Kill me if you must!" Gandhi was gunned down because he tried to put Muslim and Hindu together in the creation of a new state. On Thursday it will be 53 years ago that they hung Dietrich Bonhoeffer because he dared, with fear and trembling, to join the © Grand Valley State University �Freedom Richard A. Rhem Page 4   assassination attempt against Hitler because he saw the demonic rise of evil in National Democratic Socialism. He paid with his life, but he was free, he knew it was coming. Thirty years ago yesterday Martin Luther King took the bullet that he knew was coming. But, when you know something’s right, when you see it, when you feel it, when it is the expression of the deepest core of your being and you say it, you stand, you do it, you act, and you die for it, you die free! Most of us, most of the time go limping through life accommodating, cowardly, no heroism, no freedom, no joy, trying to get through, holding on sometimes with white knuckle intensity, hoping the bottom won’t drop out or the roof won’t cave in or they won’t call us to account, or nobody will ask us the real question. No one will say, "What do you really believe?" What do you really believe would change the church? What do you really believe would save the world? Very infrequently, very rarely a voice is raised where it will make a difference. All too rarely in this world is the truth spoken to power. And so, Jesus on the crest of Olivet weeps over the city. Tzi Marx weeps over Israel at 50. And Nelson Mandela has enough moral credibility to say to Bill Clinton, "Mr. President, president of the most powerful nation in all the world, why don’t you get your act together and clean up your policy over against these little gnats around the globe? Why don’t you grow up and be mature over against a Castro? Why don’t you go to Kaddafi? Why don’t you sit down with Hussein?" Are they good people? No. Do they have ambition? Yes. Have they been powerhungry; have they threatened the peace of the world? Yes. But, what does it take? It takes those who are in a position of strength to go to them because they are acting out of fear, they’re acting out of threat. The world is always put in danger because those who are weak are afraid and those who are strong will not bow down and be human and humane and seek reconciliation rather than points in the political polls by the bullying posture of arrogance and power. My God, is it any wonder that the world is like it is? Two thousand years, nothing different, because we’re not free. Jesus was free. Bonhoeffer was free. Gandhi was free. Martin Luther King was free. And they all got killed. If you’re smart and give up your freedom, you’ll die in bed. Boring. And the world will go on its way to hell. But the thing I love about Jesus most of all and the point, I suppose, where I know I can’t follow him at all is that closing scene that we read a moment ago where he says on the cross, being crucified, "Father, forgive them, for they know not what they do." That’s freedom. That’s freedom. I’m not free. I have a vision, but I’m not free of those who obstruct my vision. I can’t really bring myself to say, "Father, forgive them." I want to say, "God damn them." I’m not free; I’m not so sure of myself and so settled in love and grace that I can look at my enemies and say, "Forgive them because they don’t know what they’re doing." © Grand Valley State University �Freedom Richard A. Rhem Page 5   I don’t think that was a statement of arrogance on the part of one who felt superior over against humankind. I think that was the expression of the deepest grace and compassion of one who loved people, who understood humankind, who empathized with our human situation, who looked at us and said, "Father, forgive them. Forgive them for what they need is forgiveness and grace, because they don’t understand. They don’t know what they’re doing. Blindly, they are driven by their passions, their blind ambition, their quest for power and glory, their lust for certainty and security, their selfish greed and constant compulsion to aggrandizement. God forgive them. God forgive them. Because they’re really good people." Now, that’s freedom. Jesus wasn’t play-acting. If ever I would see Jesus in all of his humanity as the full face of God, resplendent with deity, it is when he is able to manifest that kind of freedom that says to me and all of the screwed up nature of my life, "You’re forgiven. I know you don’t understand oftentimes what you’re doing. God forgive you." That, my friends, is freedom. And I can only hope as we go through this week again, poor, compromising, unworthy servants that we are, we’ll hear the word of forgiveness and just maybe now and again, here and there, take a faltering step to follow him. Jesus is somebody. In his face, I see the face of God. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/b16c84b7075a0a3af5ecbbab37bddaaa.mp3 676b990a406f9876e47d58ae2b0b9d98 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Palm Sunday Series The Human Face of God Scripture Text Luke 23:34 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19980405 Date A point or period of time associated with an event in the lifecycle of the resource 1998-04-05 Title A name given to the resource Freedom Creator An entity primarily responsible for making the resource Richard A. Rhem Publisher An entity responsible for making the resource available Grand Valley State University Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Text Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on April 5, 1998 entitled "Freedom", as part of the series "The Human Face of God", on the occasion of Palm Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 23:34. Forgiveness Freedom Palm Sunday Way of Peace https://digitalcollections.library.gvsu.edu/files/original/e25a30db1b34a8a59a084b7009741285.mp3 21fb718bb048903228e441c9073d66bb https://digitalcollections.library.gvsu.edu/files/original/d23f80d9ecd499848f6bc44d6c990614.pdf 509431daf74c349553abf87ab170e42e PDF Text Text Freedom and Commitment in a Global Society Independence Day Weekend Text: Galatians 5:13 Richard A. Rhem Christ Community Church Spring Lake, Michigan Pentecost IV, July 2, 2000 Transcription of the spoken sermon Not in every worship would such a mellow tenor be able to sing "America" so beautifully. There are liturgical purists in the Church who feel that civil holidays have no place in the celebration and the worship of the people of God, and, of course, there is a point to guard the worship of the Church. It can get ridiculous, you know. I mean, a sermon on celebrating Girl Scout cookies would be stretching it a bit. But, after all, as the people of God, we are also people of a nation and you cannot divorce the experience of your religious existence from your existence as a citizen. We are a part of a nation and of a civilization and our religious vision has shaped that civilization and been shaped by it, as well, and I do believe there is a place, at least with some of the more important civil holidays, to bring a reflection into the experience of worship, to celebrate the blessings that have been ours as a nation. I think it is not at all out of place to recognize the heritage that is ours with gratitude and to place that heritage and that experience in the light of the word of God in order to see how we're doing with it and how responsibly we are exercising the privilege of it. And so, for just a few moments this morning, I want you to think with me about this nation, about our heritage. I want to do it with affirmation and with gratitude, for we do celebrate a very, very great national heritage and civilizational tradition. We are a people of the United States of America; we are people of the West, of western civilization, and we have a heritage that has been richly blessed of God. I don't have to say that certainly it is a flawed vision and we have failed often, not living up to our ideals in great measure and in many respects. Nonetheless, we are a fortunate people and it is good to celebrate that and to remember it. Civil holidays do sometimes stretch the ability of the preacher to find a relevant text because the texts of the scriptures really do not address the kinds of things that we will be reflecting on this morning, and yet I think, for example, in the Prophet Isaiah, the 58th chapter, we do have that which we can bring into our own experience. Before the verses which I read, the people are complaining to God. They're saying, "We're very religious. We do all of our liturgies and sacrifices and rituals and you don't seem to take note of us." And the scripture lesson began with that question, “Is this the fast that I desire, says the Lord?” In other words, © Grand Valley State University   �Freedom and Commitment in a Global Society Richard A. Rhem Page 2   do I want all kinds of religious rigamarole? Do I need the smoke of your incense, the fragrance of your sacrifices? Do I need your obeisance and your devotion? Show me your devotion in a life committed to justice and compassion. Unshackle the prisoner and feed the hungry and clothe the naked and give the homeless shelter. Then, then the light will rise upon you. Then you'll call and I'll answer. Then you will be a repairer of ancient foundations, standing in the breach, affecting renewal. Religion has an end in itself. It is not at all what God desires or intends. Religious devotion is to result in fair and compassionate action. Paul in the letter to the Galatians is dealing with what we might say is a theological matter, a matter of grace as over against the performance principle. Specifically in this case, the question of circumcision, the Jewish rite of initiation, but that's not so important. The important thing that Paul is dealing with is the fact that we are set free from that heavy obligation, that onerous task of religious duty, and we don't come to God through all of our clap trap of religious practice and observance, beautiful as it may be in some cases, boring as it is in many cases, but rather, we come to God by the grace of God. We are set free, but we are set free, Paul says, not for self-indulgence, but for commitment to the other, to love. Set free to love. Set free to love in very concrete fashion, to live a life of commitment out of the freedom with which Christ has set us free. So, I think in the biblical perspective, you do have what I want to say this morning about our responsibility as a nation who has been so richly blessed. I want to say that we are called in our freedom to commitment in a global society, a world so far different than the world into which this nation was born, and yet a world that needs so desperately the blessings that we have received and the insights and the understanding and the wisdom that have marked our Western tradition. So, I want to say just a few things about that, and I want to begin simply by affirmation of our Western tradition, of our heritage, our national heritage as the United States of America. What a wonderful tradition it is. What a wonderful heritage it is. What a treasure it is, and how fruitful it has become in our midst, and how richly blessed we are as a people. I think there is every reason for the people of God gathered in worship to give God thanks and to reflect upon and celebrate that tradition, that civilizational track in which we find ourselves having emerged. Human dignity, the rights of the individuals, of liberal capitalism which has given us economic prosperity, human rights, although certainly not spread far enough, broad enough, completely enough to enough of God's children. Nonetheless, we know better. We know the ideal. We have the rule of law, a society under the rule of law; the Elian Gonzalez case tested that. Emotions got in the way and a tragic fiasco resulted, but finally the rule of law. Apart from the rule of law, it's chaos. One can change the law, but one lives under the law. All of those aspects of a national experience have been for us a source of very rich blessing, indeed, and something for which certainly we thank God. We have a national heritage that is a part of the Western civilization that is rooted in Israel, that great prophetic tradition, a little taste of that this © Grand Valley State University �Freedom and Commitment in a Global Society Richard A. Rhem Page 3   morning from Isaiah, rooted in Greek philosophical thought, that rich, rich cultural flourishing in those centuries before Christ, and in Rome a model of governance and law. Israel, Greece, Rome flowing into Europe, experiencing the Renaissance, the coming to flower of the human being, the recognition of the human being, the throwing off of all authoritarianism, and the development therefore of critical rationality and the Enlightenment, and all of that opening up the possibility of modernity which has brought us where we are today, not only with our freedom, not only with our prosperity, but with the technological breakthroughs - the Genome Project, the mapping of human DNA, the possibilities that will break forth in the future, in the near future, which will boggle our mind, a globe tied together intimately through the Internet, a world that is absolutely amazing. It is so amazing that people get scared. It is so fast and rapidly changing with so much potential, that a lot of people will run into the shelter of fundamentalist religious trying to stave off tomorrow and turn back the clock. But it is a world that has absolutely flowered out of that Western tradition from Israel and Greece and Rome, through Europe, Renaissance, and the U.S. of A., and we stand today as the guardians and the guarantors of that precious heritage. It is no mean thing. It is a great gift. It has given us so much and it has ongoing potential for the wellbeing and the good of the world. But, having said that, I want to say that, while it is unique, it is not universal. By that I mean that in this global society that has become so small and intimately connected, it ought not occur to us to export our Western civilization globally. There are great civilizational groupings that make up the human family and half a dozen or so, all of them shaped initially, intimately by a religious vision. Again, ours informed by Christianity coming out of the womb of Judaism, Greek philosophy, Roman law, but so with the Asian civilizations, so with the Orthodox countries, the Muslim civilizations - these respective civilizations are so deeply rooted. They are deeply rooted in blood and ethnicity and it far transcends allegiance to an idea or an ideal; it far transcends a national border, a nation state. What we have to recognize today is that the West is not the best for the rest. It is ours, and we ought to celebrate it and we ought to seek its renewal and we ought to preserve it and enhance it in every way we can, but we live in a global situation where our civilization must be understood as unique and not universal. To claim it is universal is simply false. That can be documented. And it is immoral. If we were to export Western civilization globally, it would take military might. It would take enforcement in its institution and in its maintenance. It would take that old imperialism that marked the 19th century when Europe had hegemony over the rest of the globe, or in the 20th century in the dominance of our own particular nation. We could do it for a time through the imposition of power, but it is immoral and it would be dangerous because in the long run it wouldn't work, © Grand Valley State University �Freedom and Commitment in a Global Society Richard A. Rhem Page 4   because in the long run, coercion is overthrown by that which is more deeply rooted in the human spirit. And so, we are unique but we are not universal; we ought not to be. Therefore, what we need to do is reject mono-culturalism which would see the globe as marked by just one culture, and also multi-culturalism. Now, that may surprise you because you know me as a bleeding heart liberal, and I have to say that I have been inclined to multi-culturalism because, after all, one ought to respect diversity and respect differences. But one must recognize that our founding fathers saw diversity as a problem, and to meet that problem, they had the little Latin phrase, E pluribus unum, out of many, one. The typical old, classic symbol for that was the melting pot. A New Testament scholar whom I deeply respect, Krister Stendahl, who has been here with us, Bishop Stendahl says that in the melting pot, you have to recognize that the dominant culture wins. You sort of assimilate everything into the dominant culture, and that's true, and I think we have to be very sensitive about that. He suggests rather than a melting pot, we have a salad bowl, where you have the various ingredients maintaining their own identity. But, however you do it, what we have to recognize is that multi-culturalism will deny, and therefore destroy, the uniqueness of Western civilization, which is not universal, which is not for everyone, but which has a heritage, a wisdom, and a fruitful tradition with which we ought not play fast and loose. No mono-culturalism, no multi-culturalism, but a recognition of the uniqueness among the diversities of civilization, and then a mining of that heritage and that tradition for its best. And then recognizing that those qualities and those virtues are biblically rooted in the Hebrew tradition, expressed in the Christian tradition, reinforced by Greece and Rome. We ought to know who we are; we ought to know the pit from which we've been hewn, and we ought to recognize its value and do everything we can to make it better and to make it a part, a gleaming part, one of the facets of the global reality. And then, I would say this, too - because of the position of power that we have, it is absolutely incumbent upon us to bear the burden for the rest of the world. It is incumbent upon us, the U.S. of A., to bear the burden and the cost of implementing a peaceful world. We need to do this by recognizing our uniqueness among the diversity, rejecting the mono-culturalism and the multiculturalism, and then doing what we can in a world such as we see before us to accommodate the respective civilizational groupings. We need to do this through the energy and the resources that are ours, recognizing that it will be incumbent upon us to take the lead, to yield, to compromise, and back down. It's always the responsibility of the one in power to yield and to give way, to be sensitive because in a position of dominance such as we have, if we don't do that, we will incite a backlash which can be read almost anywhere around the globe today. They love the golden arches of McDonald's, the world loves the economic prosperity, the world loves all of the gadgets and the toys and the affluence, but they don't want us dictating their civilizational ways, and we need to recognize that a world which © Grand Valley State University �Freedom and Commitment in a Global Society Richard A. Rhem Page 5   is diverse will always be diverse, and therefore needs accommodation, needs somebody who has the power who will give up the power here and there in order to make the whole thing work. Paul Schroeder, a retired history professor from the University of Illinois, says a peaceful world has resulted when there has been a dominant power that is benign, that is able to use its power in a positive fashion, and the problem of such a world comes when that dominant power is either unable or unwilling to pay the cost. In such a case, there is incited a backlash or the rising of competing ideologies that finally will undermine that status quo, that peace that has been achieved. I hear people grumble about all the billions of dollars that we ship overseas. Of course, we never stop to figure out that the beneficiary of all of that far beyond anyone else is ourselves. You hear Congressmen brag that they've hardly ever been out of this country. Someone of them said they didn't even own a passport. What kind of head-in-the-sand stupidity is that? You hear people thinking that you can turn the clock back, shut down movements like free trade and return to an isolationist kind of position. What kind of ignorance is that? And since we are in a position of such dominance and such power, it is incumbent upon us to be full of grace, full of integrity, to lead with generosity and with sensitivity. There is a good deal in this morning's scriptural passages about the pointing of the finger, the fighting and devouring of one another, added to the hostility and anger. Did you happen to catch the little piece in the news last night about taking down the Confederate flag over the capital of South Carolina, only to raise it on a flagpole in the yard somewhere? You can have whatever position you want on that, but when I saw on the television screen the hatred and the meanness and hostility, I saw the violence of the human animal. I thought to myself, "Dear God, I wish I was preaching this morning where my friend John Richard DeWitt is preaching, within sight of the capital, First Presbyterian, Columbia, South Carolina." I think I could get excited about preaching there this morning. But, you know, it's not a Carolinian problem; it's a human problem, and I have to say to you that, as citizens of the United States of America and as children of God who have been so richly blessed, who have such a marvelous tradition, the tradition of the West - we may not allow meanness, divisiveness, bigotry and hostility to mark us. Where is the Church? Where are the pulpits of America? How can we allow it to go on, when I have to say to you we are blessed, we are affluent, we are full of resources, we have limitless power, and it's time for us to take the lead and giving it away with gentleness and graciousness, not yielding up our power to lead, but yielding up our egotism and our self-indulgence. We are called in a global society in freedom to commitment and only thus will the Spirit of God be able to nudge this whole process along, that creative, enlivening Spirit of God that would move us animals onward toward Spirit in order that there might be peace on earth © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost IV Scripture Text Galatians 5:13 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20000702 Date A point or period of time associated with an event in the lifecycle of the resource 2000-07-02 Title A name given to the resource Freedom and Commitment in a Global Society Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on July 2, 2000 entitled "Freedom and Commitment in a Global Society", on the occasion of Pentecost IV, at Christ Community Church, Spring Lake, MI. Scripture references: Galatians 5:13. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Compassion Diversity Global Community Inclusive https://digitalcollections.library.gvsu.edu/files/original/c4fe9dac8b8389236560fd87056402c0.mp3 ffdf53488421076202f9443c3cae6e0c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost X Series The Footprints of God in the Sands of Time Scripture Text Exodus 12:42 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19910728 Date A point or period of time associated with an event in the lifecycle of the resource 1991-07-28 Title A name given to the resource Freedom Flight Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on July 28, 1991 entitled "Freedom Flight", as part of the series "The Footprints of God in the Sands of Time", on the occasion of Pentecost X, at Christ Community Church, Spring Lake, MI. Scripture references: Exodus 12:42. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/7e05b310608bded6aa40dcb76076938d.mp3 2510eaa98a17dd3329a744b01645df6e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event New Years Eve Scripture Text Philippians 3:12-14 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19881231 Date A point or period of time associated with an event in the lifecycle of the resource 1988-12-31 Title A name given to the resource Freedom from the Past, Freedom for the Future Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 31, 1988 entitled "Freedom from the Past, Freedom for the Future", on the occasion of New Years Eve, at Christ Community Church, Spring Lake, MI. Scripture references: Philippians 3:12-14. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/e920f3b196e8ab85c049fa1e11f0358c.mp3 e1af7c7486697576a3720568e4101d1d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Maundy Thursday Series Freedom: Costly and Conflicted Scripture Text St. Matthew's Passion of Our Lord Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19890323 Date A point or period of time associated with an event in the lifecycle of the resource 1989-03-23 Title A name given to the resource Freedom's Cost and Foundation: Thy Will Be Done Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 23, 1989 entitled "Freedom's Cost and Foundation: Thy Will Be Done", as part of the series "Freedom: Costly and Conflicted,", on the occasion of Maundy Thursday, at Christ Community Church, Spring Lake, MI. Scripture references: St. Matthew's Passion of Our Lord. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/6ea65ca3c44ffac780f1ee9512880014.mp3 5283f7dee1bc32b78cc87bfb47b88896 https://digitalcollections.library.gvsu.edu/files/original/2b976ddc1f66f2cd0b5bb2fa1909636d.pdf 9785024720c20c1e1e854d84f4caa13d PDF Text Text Freedom’s Gift: Grace From the Lent sermon series: Freedom: Costly and Conflicted Text: Isaiah 42:3; Luke 23:34 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent V, March 12, 1989 Transcription of the spoken sermon He will not break a bruised reed, or snuff out a smoldering wick. Isaiah 42:3 Father, forgive them; they do not know what they are doing. Luke 23:34 Of all the remembrances of Jesus recorded in the Gospels, none is more startling than the prayer of Jesus on the cross, Father, forgive them, for they do not know what they are doing. There is perhaps no other word or action of Jesus that so embodies his understanding of God, of himself, of humankind. There is no clearer expression of his freedom, freedom to live out his own truth, freedom for God and freedom for others, than this prayer for the forgiveness of those who were crucifying him. Father, forgive them... With these words, we are shocked into awareness of how little we have learned the gospel and how poorly we have mediated the radical grace of God. Father, forgive them... Words that contradict every natural impulse of our being. Jesus modeled out a magnificent freedom, a freedom that transcended outward circumstances, enabling him to live a life of active love and grace rather than anxious and hostile reaction. Impaled on a cruel Roman cross, he was yet free. Taunted and spat upon and held in derision, he responded with grace, absorbing the evil and not responding in kind, thus breaking the vicious cycle of vengeance. Well, you say, but Jesus was different. Was he really? Is not the mystery of the incarnation, of God-with-us-in-Jesus, the story of God present in a genuinely human life? The freedom Jesus lived which issued in such grace was not some “given” of divine nature. No, it was a freedom won, a freedom costly and conflicted. To be sure, it was the result of his rootedness in God. Remember the scene at his baptism -the voice from heaven claims him, the Spirit descends upon © Grand Valley State University   �Freedom’s Gift: Grace Richard A. Rhem Page 2   him. This was, to be sure, God’s beloved Son. But, for all that, there was nothing magic about the process of Jesus gaining a sense of identity and vision for ministry. In the Wilderness he struggled with the Tempter – what kind of ministry would he carry out and how would he do it? John the Baptist had designs for him. John hoped he would fulfill Malachi’s prediction of the return of Elijah who would bring fire, the judgment of refining fire, to the earth, signaling the end of the world, the damnation of the wicked and the vindication of the righteous. Jesus had to overcome the obstacle of John’s expectation. Coming from the struggle in the wilderness, Jesus announced a ministry patterned after the Servant of Isaiah - a ministry of healing and liberation and Good News. John was concerned and confused. He sent his disciples with the question, “Are you the one who is to come, or should we look for another?” Without argument or offense, Jesus simply pointed to his work. He went on to affirm John and John’s ministry but it was also clear that he was saying, “John, I am the one you were hoping for, but my mission is one of grace, not judgment.” He announced his ministry of grace and healing in his hometown synagogue and the radical grace far transcending the narrow exclusiveness of Jewish religion was an offense to the hometown crowd. If John was confused, they were angry, ready to lynch him on the spot. But again, his inner strength and calm assurance rooted in God’s call enabled him to move through the hostile crowd unharmed. When the religious leaders called him mad, beside himself, his mother and brothers set out to seize him and bring him home. But, once again, without anger or breaking of relationship, he simply lived out of his own vision and truth and said, “My mother and my brothers and my sisters are those who do the will of God.” The masterful freedom with which Jesus lived was costly and conflicted. He lived out of an inner vision and thus was able to embody the grace of God in all circumstances of his life. The grace of God Jesus mediated is the only power for human transformation. There are other ways and means of controlling and coercing human behavior, but only grace as the active outflowing of God’s love really changes persons from the inside out. This was what Jesus’ whole ministry was about - the promiscuous © Grand Valley State University �Freedom’s Gift: Grace Richard A. Rhem Page 3   proclamation of the prodigal love and grace of God. The portrait of Jesus’ ministry in the Gospels makes that clear. The Gospel portraits of Jesus portray the radical grace which was his hallmark. Just after reporting the question of the imprisoned John and Jesus’ response, Luke tells the story of the dinner party given by Simon, the Pharisee. Without questioning Simon’s motivation in inviting Jesus, it is clear that he wanted to see firsthand this teacher who was causing such a stir with his gracious ministry and who seemed to have so little regard for the punctilious religious observances which securely bound the sect of the Pharisees. Could Jesus really be a prophet? Was he someone that must be taken seriously or was he just another upstart itinerant preacher? He got his answer, but not as he expected. During dinner a prostitute came in off the street because she learned Jesus was there. She intended to anoint his feet with oil of myrrh, but her emotions overtook her and she began to weep, her tears falling on Jesus’ feet. She wiped the tears with her hair, kissing his feet and anointing them with the ointment – a scene of great tenderness and deep emotion, but a scene hardly in place in Simon’s house or on such an occasion. Embarrassed though he was, the rules of hospitality must prevail. Simon endured the scene. But at least his question about Jesus was answered. This was no prophet for, if he were, he would have known the immoral character of this woman and would hardly have tolerated such a display of bad taste. Jesus surmised Simon’s surmisings and proceeded to tell a story of two debtors, one owing a small amount and the other a large amount. They were alike, however, in that neither one had anything with which to pay. The creditor therefore freely forgave them both their debts. Jesus’ question to Simon, “Which one will love him most,” was given the obvious response by Simon: “I should think the one that was let off most.” Jesus said, “You are right,” and then proceeded to apply the story to the present situation. Simon, Jesus pointed out, had been proper in his behaviour but had failed to offer the kind of courtesy and care that bespoke deep kindness and love. The woman, however, had been a veritable gusher of emotion, revealing the deepest level of love. The application was obvious: Simon had little sense of gracious forgiveness; he loved little. But the woman whose sins were many had experienced grace and, consequently, loved deeply. Certainly Luke used this incident to illustrate Jesus’ ministry of grace and he set it against the background of John’s question, “Are you the one or should we look for another?” The story illustrates the vision of ministry Jesus was living out, a ministry not of judgment but of grace, a ministry not to call the righteous, but sinners to repentance. Luke is the evangelist who recorded Jesus’ inaugural message in his hometown – a Good News message. Here he shows that ministry in action, a ministry that offers grace and thus transforms human life. Jesus knew that only grace transforms; only grace changes persons. © Grand Valley State University �Freedom’s Gift: Grace Richard A. Rhem Page 4   Breathing the heady atmosphere of freedom that comes from surrender to the gracious God, Jesus was able to mediate grace that transformed persons. Whoever the woman was that wept over his feet, this was not the first time she encountered him. Somewhere, sometime his words of grace had found their mark in her soul. Perhaps he caught her eye or mediated grace in a touch that healed. She knew the forgiveness of sins and her outburst of love was the consequence. Jesus’ freedom in God enabled him to mediate grace. But what is at stake is bigger than the transformation of persons; grace mediated out of freedom alone can save the world. How tragic that the Church has never been able to live by radical grace for very long. Throughout the history of the Christian tradition there have appeared those who have glimpsed that grace, experienced the freedom grace bestows and out of that freedom proclaimed the grace of God in all its radicality. We think of Paul - the Pharisee who lived blamelessly according to the legal prescriptions of Jewish religion until grace broke upon him with all its liberating power, setting him free to announce the Kingdom’s Good News. And Martin Luther’s experience of grace gave him the inward strength and freedom to stand against the whole establishment of the Christian Church much as Jesus did in his day. Still, for the most part, the Church has fallen back into the bondage of religious observance, legal prescription and self-righteous performance. There has been all too little joyous celebration of Good News, all too much gloomy demand and threatening coercion. The Church has not been a haven for the broken and battered, the fearful, the guilty, the crippled and the captive. Too often, it has crippled and cramped and burdened and broken. Rather than letting grace flow in a mighty tide, the impression the religious community has made on the world at large is one of self-righteousness, judgmental disgust and militant condemnation. Religion has bad press in the world and it has richly deserved it, for it has been characterized by binding and breaking rather than by the commission of the Servant of the Lord in whom Jesus found his identity and vocation. Isaiah speaks of the Servant anointed with God’s Spirit who ... will not break a bruised reed, or snuff out a smouldering wick. Rather, the Servant is called, To open eyes that are blind, to bring captives out of prison, out of the dungeons where they lie in darkness. Reflect for a moment on religion in these waning years of the twentieth century. What a surprising phenomenon it is. With what resurgence it has stormed into center stage. As the century opened, one might have thought that the classic Protestant liberalism would alone survive, accommodated as it was to the © Grand Valley State University �Freedom’s Gift: Grace Richard A. Rhem Page 5   dominant culture; there seemed only a narrow gap between enlightened Western civilization and the Kingdom of God. Then the terrible disruption of violence and war shattered the easy optimism of the liberal vision. Yet, near mid-century, Dietrich Bonhoeffer could speak out of the chaos of a Nazi concentration camp of “a world come of age.” But what do we see? An angry, militant fundamentalism under various names, yet one in spirit, whether Christian, Jewish or Islamic. In my mind it is not at all clear that the world is more endangered by the threat of nuclear war than by the threat of zealous religion. It even seems more likely to me that the next great human catastrophe will evolve from some form of religious fanaticism than from a nuclear confrontation. Let me remind you of the recent book by Charles Colson, Kingdom in Conflict, where he imagines a scenario in which a fundamentalist Christian is elected president and, because of his literal reading of certain Old Testament prophecies, fails to act to stave off an attack by a fanatical right-wing group of Jews on the Dome of the Rock - the sacred shrine of Islam in Jerusalem. It is an imagined scenario, but highly conceivable. Of course, the most obvious representative of the religion of coercion and legal prescription is the Ayatollah Khomeni. I confessed in a previous message the anger that rises in my being when I see the totalitarion grip he holds on the masses and the vile hatred he breathes into their hearts. But the Ayatollah is only a radical example of what religion always tends to be - controlling, coercing, prescriptive, demanding, burdensome and binding. The Ayatollah has a book from the prophet who got the word straight from God. In that sense he differs little from the fundamentalist Jew or Christian. The book binds. Thus, when the book says he who defames the prophet must be killed, Khomeni without qualm of conscience says Salman Rushdie must die because his novel Satanic Verses defames the prophet of Islam. Is it any different than the established Judaism of Jesus’ day, which said we have a law and according to that law, he must die? It is all of a piece - all cut from the same cloth. But, Jesus was free of the bondage of religion, free of the coercive legalism and ritualism of the religious institution. Jesus was rooted in God and therefore free from every human bondage and, in that freedom, mediated God’s grace to all without condition - the grace alone that can bring redemption to a broken world torn by ideological strife and religious hatred. Rushdie must die, demands the Ayatollah. He defamed the prophet; kill him. Protect your religion; protect your prophet; protect your God. See Jesus on the cross in anguish experiencing the very worst hell that humankind can create. As they mock him, taunt him, jeer and spit upon him, he © Grand Valley State University �Freedom’s Gift: Grace Richard A. Rhem Page 6   prays. He prays out of the freedom of his own truth. He prays out of the vision of his calling; he prays consistent with his whole ministry; he prays, Father, forgive them... For Jesus knows that it is grace alone that transforms persons; he knows it is only grace lived out in freedom that can save the world from its own destruction. Father, forgive them, he prays. Father, forgive us. Set us free to forgive – to be the agents of such grace in our world. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Lent V Series Freedom: Costly and Conflicted Scripture Text Isa 42:1-7, Luke 23:34 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19890312 Date A point or period of time associated with an event in the lifecycle of the resource 1989-03-12 Title A name given to the resource Freedom's Gift: Grace Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 12, 1989 entitled "Freedom's Gift: Grace", as part of the series "Freedom: Costly and Conflicted", on the occasion of Lent V, at Christ Community Church, Spring Lake, MI. Scripture references: Isa 42:1-7, Luke 23:34. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Forgiveness Lent Nature of Religion Non-exclusive Radical Grace of God Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/27f27aad13390d655a719057e01f0aa1.mp3 4764ba79b82ffd10a27ac2c4037be7d9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Lent III Series Freedom: Costly and Conflicted Scripture Text Isaiah 61:1-4, Luke 3:21-22, 4: 1-23 Location The location of the interview Christ Community Church, Spring Lake, MI References Active Methods of Spiritual Growth The Next Step in Religion (Dialogue House Library) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19890226 Date A point or period of time associated with an event in the lifecycle of the resource 1989-02-26 Title A name given to the resource Freedom's Quest: Search for Identity and Vision Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on February 26, 1989 entitled "Freedom's Quest: Search for Identity and Vision", as part of the series "Freedom: Costly and Conflicted", on the occasion of Lent III, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 61:1-4, Luke 3:21-22, 4: 1-23. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/cc6dc0085c6083eb2029fa9ba111b2ea.mp3 59c101616d70d0dc89ecfb859b9f7a07 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Palm Sunday Series Freedom: Costly and Conflicted Scripture Text Zech. 9:9-10, Luke 19:28-48 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19890319 Date A point or period of time associated with an event in the lifecycle of the resource 1989-03-19 Title A name given to the resource Freedom's Risk: Confrontation Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 19, 1989 entitled "Freedom's Risk: Confrontation", as part of the series "Freedom: Costly and Conflicted,", on the occasion of Palm Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Zech. 9:9-10, Luke 19:28-48. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/028dcb90bdff0763492017c604873082.mp3 53cd3c93f81ea9c60954fecc51ec2954 https://digitalcollections.library.gvsu.edu/files/original/e161fca48ae425b625c8065c9f2f2ce3.pdf 2df8cb18b1fdd2fe40de619d65c885a1 PDF Text Text Freedom’s Stumbling Blocks: Uncritical Traditionalism From the Lenten sermon series: Freedom: Costly and Conflicted Text: Mark 3:21, 32; Luke 7:19 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent IV, March 5, 1989 Transcription of the prepared text Jesus reveals God; in his face we see into the heart of God. But Jesus is a double revelation; he is also the model of a fully human being. Jesus is the human person according to which we are being shaped by the Spirit of God. Jesus thus reveals who God is and what as human persons we are called to be. In our Lenten reflections this year we are focusing on a central facet of Jesus’ person, the magnificent freedom with which he lived. He knew who he was and what God was calling him to do. As we saw in the first message in this series, Jesus had a sense of identity and vision. He was a truly free person. Jesus modeled out that freedom. Jesus calls us to grow into that freedom by the liberating power of God. Not freedom understood as autonomy; rather, freedom to live out of our own authentic being, freedom for God, freedom for others. Such freedom is not won without great cost; it is not won without conflict. Sometimes the stumbling blocks to authentic human freedom stem from those closest to us; sometimes from the very relationship and association we might suppose would seek to enable that freedom. Jesus encountered stumbling blocks to freedom – as uncritical traditionalism that was no longer open to the movement of God’s Spirit that creates freedom and calls persons to the transforming newness of the Kingdom. Jesus lived out of his own centered being – out of his sense of who he was and his vision for the ministry to which God was calling him. That sense of identity and vision came only after his own personal struggle. The Gospel writers make it very clear that Jesus’ ministry flowed out of his call and empowering by God’s Spirit experienced in connection with his baptism. The Gospels then record the wilderness temptations – a portrayal of Jesus’ personal wrestling who he was and what shape his ministry would take. We saw him last week as Luke portrayed him, inaugurating his ministry in his hometown using the text from Isaiah: The Spirit of the Lord is upon me because he has anointed me; he has sent me to announce good news to the poor, to proclaim release for prisoners © Grand Valley State University   �Freedom’s Stumbling Blocks: Uncritical Traditionalism Richard A. Rhem Page 2   and recovery of sight for the blind; to let the broken victims go free, to proclaim the year of the Lord’s favor. What at first seemed to be a successful sermon for this hometown boy turned out to be a near disaster when the home town folds realized that Jesus’ vision of a radical grace that reached far beyond the bounds of the Jewish people threatened their supposed special coziness with God. Jesus was undeterred. He carried on a ministry of healing and liberation. His teaching was full of grace and his deeds were gracious deeds restoring persons to health and wholeness. He announced the Good News of the Kingdom and offered forgiveness to all. The Galilean ministry caused quite a stir. The word was out: a great prophet was present. God’s care was being manifest for God’s people. That is what Luke reports in the verse preceding our lesson. It would seem that Jesus was well on his way. He had a great future. Wouldn’t everyone rejoice and celebrate such an obviously God-graced person? Well, we already know the answer to that question – no, everybody would not celebrate that gracious, liberating ministry. The ordinary folk rejoiced, praised God, and experienced the freeing words and deeds of Jesus. But it was soon clear that Jesus would be strongly opposed by various groups. How would he react? How would he respond? Would he be able to maintain the vision, living out of that center rooted in God’s call and empowering? In a word – would Jesus live out his freedom or would he be detoured by the stumbling blocks cast in his way? We have already noted in the first message of the series that John the Baptist was troubled by the reports of Jesus’ ministry. He sent two of his disciples to Jesus to ask, Are you the one who is to come or are we to expect some other? That must have been a tough question for Jesus. John had baptized Jesus. John had pointed to him as the mighty one who had been promised. The Fourth Gospel tells of an earlier Judean ministry of Jesus at the Jordan near where John’s ministry was carried out. It is reasonable to assume that John had been a model for Jesus and had impressed a model of ministry on Jesus – a model taken from the prophet Malachi: Look, I am sending my messenger who will clear a path before me. Suddenly the Lord whom you seek will come to his temple; the messenger of the covenant. …Who can endure the day of his coming? Who can stand firm when he appears? He is like a refiner’s fire….Malachi 3: 1-2 John was a serious preacher of righteousness who pronounced the judgment of God on the evil and darkness and unrighteousness of the world. John longed for © Grand Valley State University �Freedom’s Stumbling Blocks: Uncritical Traditionalism Richard A. Rhem Page 3   God to call history to a halt, to vindicate the righteous and damn the wicked. John hoped Jesus would bring the fire of God’s judgment on the earth. Instead, he heard of Jesus’ healings and grace. His question arose from the confusion he experienced when the program of God’s Kingdom did not fit his expectations. Jesus affirmed John. John was a true prophet of God and an honest preacher of righteousness. But John failed to sense the marvelous inbreaking of God’s grace because he was so certain that he knew what God’s next move must be. Jesus demonstrated his freedom in his response to John. He did not argue or debate. He respectfully announced, “Go tell John what you have seen and heard.” There was no breaking of relationship – at least on Jesus’ part. He distinguished his own ministry from John’s, his own understanding of what God was doing from John’s expectations. But he affirmed John. He honored John. Jesus demonstrated real strength. He remained true to his vision, to the shape of ministry he discovered – not in Malachi as John had suggested, but in Isaiah. I don’t suppose that was easy. If John were his mentor; if John, the elder prophet of God, was recognized by Jesus as a faithful servant of God, it must have been difficult to follow a line quite at odds with John’s viewpoint. Jesus demonstrated freedom and maturity – the ability to be his own person, to differentiate himself from his mentor but to maintain relationship. That was not easy, especially because of the high esteem in which he held John. I wonder if Jesus’ response caused John to review his conception of the tradition critically. I hope so. Otherwise he robbed himself of the very great comfort and joy he might have experienced. The lesson from Mark’s Gospel tells of the negative response of Jesus’ own religious leaders and his own family. Here too the rejection comes after Mark has recounted the powerful ministry of Jesus, healing, exorcising the demonic, and announcing forgiveness freely to all. The religious leaders representing the established religion of Israel decided he was demon-possessed. They claimed his power was of the evil one. Jesus refuted their accusation and warned them of the peril of refusing to acknowledge the power of God at work in his healing ministry of grace. Here he stands against the traditionalism of the Jewish religion. We need not demonstrate how he shattered the accepted practices and understandings of his day. He manifested a freedom from the bondage of religious customs, rituals and rules that had become a heavy burden binding the human spirit. His response to the religious establishment is not moderate and affirming as is the case of John. The religious leaders angered Jesus – not because they opposed © Grand Valley State University �Freedom’s Stumbling Blocks: Uncritical Traditionalism Richard A. Rhem Page 4   him, per se, but because he knew they had distorted the intention of God as revealed in the Scriptures and had bound the human spirit, crushed the soul of the people, making religion a burden to be borne rather than a power to liberate. Jesus had courage. It did not take the establishment log to sense that Jesus was a real threat to their institutions, their positions of power and prestige, their religious customs by which they controlled the people. And it certainly did not take Jesus long to recognize that he was in a serious conflict that could well end in his death. I wonder if he ever considered giving it up and going back to the family business. I wonder if the anger he felt, which manifested itself when, for example, he routed the money changers out of the Temple, sometimes alternated with honest fear, a sense of despair at the entrenched blindness of his own religious leaders. That he struggled to the very end we are told. Yet it would seem that he did not look back nor did he question the vision, his sense of identity and his sense of mission. It takes a deeply grounded freedom to set oneself over against one’s own tradition. Over the years most of you have come to Christ Community from somewhere. You have joined because you believed in the vision, the tone quality of grace, the ambience of freedom. But, for all who have come, there are folk who have been similarly drawn but, in the final analysis, could not break out of a deeply rooted tradition – even when they sensed something seriously distorted or missing. The promise to conform, to accommodate, to compromise with is very powerful indeed. Jesus took on his whole significant national, cultural, religious world and broke free of its uncritical traditionalism. I think it may have been more difficult to distance himself from John than from the Temple crowd. But I suspect that most difficult of all was the differentiation of himself from his own family. In Mark 3:21 we read that his family, hearing the reports of his ministry, “set out to take charge of him; for people were saying that he was out of his mind.” That is the NEB translation. The RSV has “his friends” but the NEB is correct here and we can see that if we go to verse 31: Then his mother and his brothers arrived, and remaining outside sent in a message asking him to come out to them. Do you get the picture? Do you sense the kind of pressure this must have put on Jesus? I suppose we will all feel this scene in terms of our own family relationships but, even for those whose families are quite “laid back,” it must be obvious that this was the crucial test of freedom. And if you happen to be fortunate enough to be part of a tight-knit family and extended family, can’t you sense a knotting in your stomach? © Grand Valley State University �Freedom’s Stumbling Blocks: Uncritical Traditionalism Richard A. Rhem Page 5   Stop to think about it: the whole mission of Jesus might have been derailed by a well-meaning mother. Can’t you just hear Mary saying to her other boys, “We’re just going to go over there and bring that boy home. He’s making a fool of himself and embarrassing the family.” The word in Greek to describe what they were saying about Jesus means “beside oneself,” “to stand outside of,” to be “eccentric”– that is, to be “off center” or as the word is translated “out of his mind.” And the word used to describe their intention means literally they set out to seize him. Mary was serious! She wanted her boy home! We read that he was told his mother and brothers were outside wanting to see him and his response was Who is my mother? Who are my brothers? His eyes sweeping the room, he must have gestured as he replied, Here are my mother and my brothers. Whoever does the will of God is my brother, my sister, my mother. To be able so to respond in that situation evidenced a freedom few of us will ever attain. Put yourself into the situation. Sit where May was sitting. What thoughts and feelings must have pulsated within her being! What do you suppose she said to her other sons? What would you have said? We have all been children growing up and outgrowing our parental home and many of us have been parents experiencing our children outgrow our oversight. It is not easy. It is often fraught with tension, not seldom laced with pain. Had you been Mary, would you have been able to let go, commit to God, return home without your son? Love, honor, respect: these are things required of a son or daughter. But finally every son and daughter must fine their own center of being, envision their own truth and respond to the call of God that comes to them. That is where we see again the freedom of Jesus. He differentiated himself from his family but never broke with the family, never broke relationship. In the Atlantic, September 1988, there is an extended essay introducing the family system theory, which, unlike psychoanalysis, sees human beings as persons in a situation of interlocking relationships rather than as autonomous psychological entities. The article is entitled “Chronic Anxiety and Defining a Self”– a title which speaks volumes and gives a clue to what is set forth, namely, that a failure adequately to differentiate oneself from the network of relationship given one in the family structure results in chronic anxiety. An unhealthy emotionality in family relationships results in chronic anxiety where the self is not well defined. The rebel, on the other hand, is a highly reactive person whose © Grand Valley State University �Freedom’s Stumbling Blocks: Uncritical Traditionalism Richard A. Rhem Page 6   self is also inadequately developed. He operates in opposition to parents and others. Jesus did not argue with John’s disciples as he responded to John’s question. Jesus confronted the distortion of the truth of God as he encountered it in the religious leadership of his day because of the damage it did not the people who should have been helped and healed. Over against his family he simply did not respond at the point of their total misunderstanding. Reason would not have worked anyway. Mary was afraid and defensive for her son over against the word being spread and she was embarrassed. I am happy one word of Jesus from the cross was an expression of care for his mother. It shows he never cut himself off from his family. But neither did he deny his own truth and vision simply to pacify them when they were caught in a traditionalism that blocked their coming into the spaciousness of God’s new movement. Isn’t it good to know that Mary was part of the post-Easter community praying for the Spirit and James, Jesus’ brother, became spiritual head of the Jerusalem church? Of course, James remained a rather conservative law/righteousness person. Yet it was he who was able to provide the compromise at the Jerusalem Council recorded in Acts 15 that bridged the gulf separating Paul and the Gentile mission and the strongly Jewish Christian contingent centered in Jerusalem. Jesus is a model of magnificent freedom He lived it out and in his life we can see the beauty of an authentic life lived out of its own identity and vision – out of its own center and truth. The secret lay in Jesus’ rootedness in God. Being rooted in God Jesus was free over against every form of human bondage. In the words of the hymn writer, Make me a captive, Lord; Then I shall be free. Only when one is free, in possession of one’s life because that life is anchored in God, does one have a life to give away. This is what concerns me about so much religious posture. So much of the religious establishment in all forms of religion bind people, imprison, weigh down, manipulate and thusly control. There is so much “group think” encouraged by religious leadership. Jesus established his being and vision over against the powerful pull of traditionalism and Jesus calls us to freedom as well. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Lent IV Series Freedom: Costly and Conflicted Scripture Text Mark 3:21, 32, Luke 7: 19 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19890305 Date A point or period of time associated with an event in the lifecycle of the resource 1989-03-05 Title A name given to the resource Freedom's Stumbling Blocks: Uncritical Traditionalism Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 5, 1989 entitled "Freedom's Stumbling Blocks: Uncritical Traditionalism", as part of the series "Freedom: Costly and Conflicted", on the occasion of Lent IV, at Christ Community Church, Spring Lake, MI. Scripture references: Mark 3:21, 32, Luke 7: 19. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Critical Thinking Grace Historical Jesus Inclusive Lent Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/4aa8ce272dbea88e1901576357895220.mp3 a39da25178e30f153b6eedd05c7b2051 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Easter Sunday Series Freedom: Costly and Conflicted: Scripture Text Isa. 45:22a, Phil. 2:9-11 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19890326 Date A point or period of time associated with an event in the lifecycle of the resource 1989-03-26 Title A name given to the resource Freedom's Triumph: Life Out of Death Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 26, 1989 entitled "Freedom's Triumph: Life Out of Death", as part of the series "Freedom: Costly and Conflicted:", on the occasion of Easter Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Isa. 45:22a, Phil. 2:9-11. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/7d086047da9c1749375a75224c015956.mp4 1564900017cdee3b7fd3649838b0e9b7 https://digitalcollections.library.gvsu.edu/files/original/16ce4ace3ecda7cc1b5fabe6620551db.pdf 9bd33bb56c025378b3f0bf532f2f2ac9 PDF Text Text Grand Valley State University Veterans History Project Interview Vietnam Earl Freeman Total Time – (31:31) Enlistment/Training · Enlisted because he had five other brothers that were in the military o He knew that he could get the G.I. Bill afterwards and go to school · He chose the Navy because he wanted to do as little of walking as possible and because they had technical, civilian related jobs (01:26) · He was living in Phillips, Maine when he enlisted (01:36) · When he got out of boot camp, he had to wait for more training (01:56) o Was in San Diego waiting for a ship to come back from Vietnam with repairs done to it · Stopped in Guam to train with Marines (2:27) · Served in the UVT Active Duty – (02:45) · When he got to Vietnam, he was transferred around on river boats (02:54) · Went by Tiger Island, Vietnam (Ong Ho) o It was an area with a lot of heavy gunfire · Get shrapnel in the sides of their boats o Were able to eventually weld the holes up (03:27) · His mailing address was the USS John S. McCain · Was sent with a reconnaissance unit to re-cover fighter pilot, John McCain o The Vietnamese captured McCain before his unit got there and he became a POW · Wore POW bracelets during the war in honor of John McCain · Went on a mission to recover a space capsule (05:25) · All higher ranking officers were on an aircraft carrier – where all of the astronauts were sent · All parts of his unit worked together in all of their jobs o Sometimes he would serve as gunner, sometimes he would drive the boat (06:27) · Orders were given all day long and he just had to obey them · He spent the majority of his time on the Cua Viet River and River Way (Mekong Delta) (07:45) · You did your orders no matter what o If you were told to shoot something, you had to shoot it (08:13) �· The rivers were very bushy and visibility was extremely low o The Vietnamese had holes in the ground with lids over them o When boats would guy by, the Vietnamese would come out and “light the sky up” (09:00) o He remembers that it was very scary · He never knew when he was going to get shot at · Saw a gun mount blow up that had someone in it o He heard the man moaning afterwards (09:47) · Was involved in earning the Meritorious Unit Citation (10:18) o He earned it by facing combat when transporting 2 Marine advisors, a South Vietnamese general, and Admirals o As they picked up these officials, they sustained heavy gunfire (11:10) o He was driving the boat – drove out as fast as he could § Nobody was hurt and they made it safely to their destination · In order to earn the unit citation, it cannot be just one individual (11:51) · He received the Combat Action Ribbon and the Vietnamese Service Medal – 4 stars for 4 years (12:17) · His mother wrote the captain a letter saying that she was upset that her son had not yet written her (13:32) o The captain then forced him to write letters home and he had to prove that he was sending them · Went to Japan for a couple of weeks for R&R (14:19) · Men entertained themselves at stations along the river o They had make-shift bars, pool tables, etc (15:35) · Traveled to Japan, Philippines, Hawaii, Thailand and Australia (16:24) · He got along with all of his fellow soldiers (17:02) o Never had problems with officers or enlisted men · Feels closer to his fellow soldiers than his own brothers o Always had to trust them – you would always watch each others back (17:48) · Has not seen any of his comrades in over 30 years · He was questioned for an entire day before he was discharged (20:05) · Had to go to see a career counselor that tried to get him to re-enlist (20:21) o Was offered a nice re-enlistment package, bonus, and higher rank of pay After the Service – (21:11) · · · · After he was discharged, he graduated from Wyoming Park High School (21:25) He eventually went to college Became a meat cutter for 14 years He went back to college to become a pipe fitter (21:58) o He has installed fire sprinklers for 15 years (22:10) · Enjoyed the trade school more than college �· After coming back, life seemed normal, everyday life (23:15) o Did not want unemployment because he did not think he deserved it · He is a member of The American Legion (24:34) o He chose The American Legion over other organizations because he felt they do more for veterans · He would like to see a President for the United States that has been in war, that has military experience (26:54) · The military helped discipline him (27:58) · He thinks young people should consider the military for the experience and the ability to travel (29:26) · He would like to return to Thailand (29:59) � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Veterans History Project Creator An entity primarily responsible for making the resource Grand Valley State University. History Department Description An account of the resource The Library of Congress established the Veterans History Project in 2001 to collect memories, accounts, and documents of U.S. war veterans from World War II and the Korean War, Vietnam War, and conflicts in the Middle East and elsewhere, and to preserve these stories for future generations. The GVSU History Department interviews are part of this work-in-progress, and may contain videos and audio recordings, transcripts and interview outlines, and related documents and photographs. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1914- Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Afghan War, 2001--Personal narratives, American Iran Hostage Crisis, 1979-1981--Personal narratives, American Korean War, 1950-1953--Personal narratives, American Michigan--History, Military Oral history Persian Gulf War, 1991--Personal narratives, American United States--History, Military United States. Air Force United States. Army United States. Navy Veterans Video recordings Vietnam War, 1961-1975--Personal narratives, American World War, 1939-1945--Personal narratives, American Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Contributor An entity responsible for making contributions to the resource Smither, James Boring, Frank Relation A related resource Veterans History Project (U.S.) Identifier An unambiguous reference to the resource within a given context RHC-27 Language A language of the resource eng Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455">Veterans History Project interviews (RHC-27)</a> Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context FreemanE1120V Title A name given to the resource Freeman, Earl (Interview outline and video), 2005 Creator An entity primarily responsible for making the resource Freeman, Earl Description An account of the resource Earl Freeman was living in Phillips, Maine when he enlisted into the Navy. He was greatly influenced by the military experience of all five of his brothers. After waiting for his ship in San Diego, Earl was sent to Guam for more training. From Guam, he was sent to Vietnam to serve in many capacities on the riverboats. The majority of his time was spent in the Mekong Delta. He saw a good deal of combat, and his unit received multiple citations. Contributor An entity responsible for making contributions to the resource Hirdes, Scott (Interviewer) Anderson, Melissa (Interviewer) Subject The topic of the resource Oral history Veterans History Project (U.S.) United States--History, Military Michigan--History, Military Veterans Video recordings United States. Navy Vietnam War, 1961-1975--Personal narratives, American Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Type The nature or genre of the resource Moving Image Text Relation A related resource Veterans History Project (U.S.) Date A point or period of time associated with an event in the lifecycle of the resource 2005-05-15 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455">Veterans History Project Collection, (RHC-27)</a> Format The file format, physical medium, or dimensions of the resource application/pdf video/mp4 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/53c81f35a813b8662309d29ebc7751ec.m4v ae205c9852379f96acdac7ed0174c14d https://digitalcollections.library.gvsu.edu/files/original/e20d803f407e28a550bd4a00580012a1.pdf eda8a9351af6e90afe2eafee83fcc924 PDF Text Text Grand Valley State University Veterans History Project Interview Vietnam War Leigh Freeman Length of interview: (1:22:56) (00:00) Early Life      Leigh was born in Omaha, Nebraska in 1950 His father served in the Second World War o He was shot down over Austria and became a prisoner for 18 months o Due to his traumatic experiences, Leigh’s father was volatile towards his five children (Leigh, one other son, and three daughters). Leigh’s father was a business machine repair man; however, he lost his job because he was an alcoholic o In addition to the alcohol, Leigh’s father was also a diabetic o He was warned by his doctor to stop drinking but he refused and died at the age of 47 (after Leigh returned from Vietnam). Leigh attended Omaha North High School and graduated in 1969 o He wanted to go to college but since he didn’t have any the money to pay tuition, he went to Los Angeles to work in his uncle’s warehouse o It was a Teamsters Union warehouse. They refused to allow Leigh to join the union because they figured that he was going to be drafted soon o Leigh returned to Omaha and started to work at another warehouse After a short time working in Omaha, Leigh went to the local draft board and told them to select him during the next round o He figured that after he put in his two years, he would receive the G.I. Bill and be able to attend college (3:35) Military Life    He received his physical examination in Omaha On the day that he was drafted, Leigh met Rick Thomas o They were both sent to Fort Ord, California o Throughout the first day, men continued to arrive from Los Angeles and other areas o The men were put through tests. Leigh and five other men were pulled aside and told that they had scored well enough to become helicopter warrant officer pilots. However, it they chose to accept this, they would have to serve an additional six years after training. Only one of the six men chose to do this, the rest of them wanted to get out after two years The training at Fort Ord lasted for eight weeks �          o They did a lot of physical training and weapons training (which included rifles, grenades, and bayonets) Leigh missed some exercises because he was often selected for KP (kitchen patrol) (7:35) There was a platoon in each of the barracks o The leader of Leigh’s barracks asked Leigh to be a squad leader; however, Leigh felt that he was a better follower than a leader Adjusting to military life was difficult. During the second week of training, a drill sergeant approached Leigh and asked why he didn’t know him. Leigh had done his best to stay under the radar and not make a spectacle of himself At the start of the training, Leigh had a hard time keeping up with the other soldiers. Towards the end, Leigh would help others complete the exercises Almost all of the men training Leigh had been to Vietnam After basic training, Leigh was sent to another part of Fort Ord for Advanced Infantry Training o Most of his time was spent practicing fire missions for mortars o Leigh spent a lot of time doing KP and missed out on more important training such as M60 operation (an important skill that he would need in Vietnam) (11:30) Leigh and his buddies had more freedom during AIT. o They went into the surrounding towns, rented motel rooms, and drank beer o Leigh also traveled to Los Angeles to visit his uncle who owned the warehouse The officers who trained Leigh on mortars told him that the last few groups that came before them were sent to Germany instead of Vietnam o Unfortunately, Leigh’s class received orders to go to Vietnam. One of the men in his class didn’t have to go because his brother was already over there Leigh was sent to Oakland Army Terminal where he was assigned KP duty before boarding the plane to Vietnam o There were anti-war protestors asking them to refuse to go to Vietnam o Leigh’s friend Marcus almost went over the fence to join them. In retrospect, Leigh wishes that Marcus would have because he wouldn’t survive the Ripcord campaign They eventually boarded a charter plane headed toward Vietnam o The plane stopped in Hawaii for 30 minutes and briefly in the Philippines (16:00) Vietnam   When they landed in Long Binh, Vietnam, the heat was almost unbearable o During the bus ride from the airport, Vietnamese children threw firecrackers at the bus. This scared the men who had just arrived and didn’t know what it was like to be fired upon o When Leigh first arrived at the barracks, he was assigned cleaning duty until he was assigned to a unit The men from Fort Ord were assigned to the 101st Airborne Division o They were sent to an airport and boarded a plane to Phu Bai �    When they got to Camp Evans (end of April 1970), they were put through a replacement training program for the division o They learned how to work an M16, M79, LAW, claymore mines, and hand grenades o A defector from the NVA taught them how the enemy got through base perimeters o During a night class, Leigh could see red and green tracer rounds off in the distance Leigh, Rick, and their friend Willy were placed into the 2nd Battalion of the 506th Infantry Regiment, 101st Airborne Division o Willy was assigned to Alpha Company while Leigh and Rick were assigned to Charlie Company o Leigh was designated as a rifleman, though he had been trained on mortars (22:45) Since Leigh and Rick were new to the company, they pulled guard duty on the bunker line of Camp Evans The next morning, Leigh and Rick were sent to Firebase Ripcord and Willy went to Firebase O’Reilly. Leigh never saw Willy again (23:30) Firebase Ripcord         When they approached the firebase on the helicopter, it seemed as though they were going to fall out Leigh and Rick were taken to the west side of the firebase where a man named John was positioned o John (who was also from Omaha, Nebraska) was alone in his fighting position o Ripcord was a round hill with hog and razor wire wrapped around it They had to wrap more wire around their area and dig bunker positions o While they were doing this, they saw aircraft bombing enemy positions Leigh remembers that there was a board that showed how many Americans had been killed or wounded on Ripcord The Charlie Company commander was Captain Vazquez o The first time Leigh met Vazquez was when he stopped at his position to teach him how to properly destroy a boulder with a pickaxe They were on Ripcord for three or four nights before they were taken on a combat assault o Rick became an M60 gunner and Leigh was his assistant gunner o After they landed, their sergeant (Ives) went around to make sure everyone was surviving the heat. Several men were taken out of the field due to heat exhaustion o For the first week or so in the field, Leigh didn’t have a cleaning kit for his M16, a weapon that could easily jam in jungle conditions (30:50) Charlie Company had no contact with the enemy during this trip o Cpt. Vazquez moved very quickly through the jungle. Leigh believes that this kept them from contacting the enemy Sgt. Ives taught them how to dig a foxhole and how to protect it. He also showed them where to place their explosives and other ammunition when they weren’t on the move �       On many occasions, Charlie Company moved from dawn till dusk o The Jungle was frightening during the night. On one occasion, Leigh almost detonated a claymore because he heard a strange noise in the distance o While on guard duty, Leigh had to catch fireflies in order to check the time on his watch When they went to Firebase Gladiator, Leigh and Rick saw a human ribcage lying on the ground o On another occasion a body fell from a chopper and they had to pick it up o Charlie Company got no enemy contact during the first 30 days of Leigh’s time in the field After Leigh got back to Camp Evans, he was sent to a hospital in Phu Bai o He had a severe case of jungle rot on his leg that had developed into cellulitis. His leg as severely swollen and would need to be amputated if he waited any longer o The doctors in Phu Bai operated on his leg and gave him antibiotics. Leigh remained at the hospital for five days before he was flown to Cam Ranh Bay where he stayed for three weeks o Cam Ranh Bay had nice facilities, food, and activities for Leigh to take part in o Leigh’s leg had healed in two weeks but the doctor gave him an extra week in Cam Ranh because he was angry that the army had placed Leigh in the infantry when he was trained as a mortar man The extra week in Cam Ranh allowed Leigh to miss the fighting on Hill 902 o When the men in Leigh’s company returned from 902 on July 2, Leigh found out that several of his friends had been killed (40:00) Shortly after his return to Camp Evans, Leigh’s left arm had swollen up just like his leg o He was put in the Camp Evans hospital and pumped full of penicillin o This stint in the hospital allowed him to miss the fighting on Hill 1000 After Hill 1000, what was left of Charlie Company was sent to Firebase O’Reilly o It was said that Charlie Company was down to 30 men. They soon received replacements o They remained on O’Reilly until June 21st; they pulled guard duty and continued to fortify the firebase After O’Reilly, they took part in a combat assault on Hill 605 o Charlie Company pulled guard while Delta Company (1st Battalion 506) and Delta Company (2nd Battalion 506) got out; Charlie Company was the last unit to leave the hill o The LZ on hill 605 was hot (red smoke) so the men in Leigh’s squad had to get out of their chopper and run for cover. While they waited for the two D companies to evacuate, airstrikes hit the surrounding terrain o At one point, their position was hit with CS Gas and none of them had gas masks. Sgt. Ives told them to get down and take it o The choppers would come in every 30 minutes for the men in Charlie Company. As it got dark, Lt. Campbell put out a strobe light; this made Leigh nervous because he knew that there were NVA positions all around them �      o Leigh forced himself on the second to last chopper because he didn’t want to be on the hill any longer than he had to be (45:55) Shortly after returning to Camp Evans, Charlie Company got orders to go back to the Ripcord area o A Chaplin called all the Catholics and told them that a lot of them probably wouldn’t come back from where they were going. He forgave all of them of their sins o While they were waiting for the choppers, they were told that Col. Andre Lucas had been killed on Ripcord (July 23). Shortly after hearing this news, it was decided that Charlie Company wasn’t going into the field They were sent to Eagle Beach for some training and went into the field on July 29 or 30th near Firebase Catherine o Since there were only five or six men in Leigh’s platoon that had been there prior to Ripcord, they were put in different squads so that they could spread the experience o Since Rick Thomas was wounded and sent back to the U.S., Leigh was no longer an assistant gunner. Instead, he was ordered to walk point; he did this for about 60 days o Leigh didn’t worry about dying anymore because so many of his friends had been killed. He thought it was only a matter of time before he was killed o They went up to Firebase Catherine while it was being closed down. While they were on the firebase, they were sprayed with agent orange o Leigh was ordered to set up an ambush outside of the perimeter. He didn’t know the best way to do this so he just placed his men in a bomb crater. He later learned that this was a bad idea (52:30) After they left Catherine, they conducted operations in areas such as Firebase Helen o They were on Firebase Helen in September when they learned that Janice Joplin and Jimmy Hendrix had died In December, Leigh was put into Echo Company stationed at Camp Evans o Leigh remembers that a lot of soldiers were using drugs. One man had injected himself with so much heroin that he couldn’t pull the needle out of his arm o Leigh was offered heroin but declined because he didn’t want to get hooked on it Prior to his placement in Echo… In Late October, Charlie Company was patrolling when they discovered that they were being followed by NVA troops o The NVA placed booby traps called “toe poppers” that would blow the foot off of whoever stepped on one o On one occasion, Leigh stopped the column because there were empty ration boxes strewn all over the trail that they were on. Shortly after they all stopped, a sergeant stepped on a booby trap and his foot flew through the air. This happened every time the company stopped at a LZ After a few incidences with the booby traps, Echo Company started making their own landing zones �        o While Charlie Company was blowing down trees for an LZ, a handful of NVA soldiers started firing at their position. Leigh and two of his comrades dove for Leigh’s rifle. Leigh was unable to grab his gun before one of the other two did so he took cover from the enemy fire o Leigh couldn’t find his rifle after the incident and had to march for two days without a weapon. The medic also marched with him because he had been severely shaken by the incident (1:02:00) Leigh was eventually sent back to Camp Evans for leadership training o When he arrived, the instructor told the class that a lot of units placed their “duds” in the program to get them out of the field After the training program, he was placed in Echo Company as a mortar man o He had completely forgotten his mortar training Echo Company had access to a lot of marijuana o Leigh and his squad would operate the mortars while they were high. They often forgot to pull the pins out of the mortar rounds; the shells would land but wouldn’t explode After Christmas, he got to go to a Bob Hope show After the Christmas season, Leigh and his unit went to Firebase Jack o One night, he was in a bunker when he discovered a rat chewing on his hair Before Echo Company moved off Jack, they offered Leigh a job pulling permanent KP duty back at Camp Evans o He would do whatever tasks the kitchen workers needed him to do. They made him carry a loaded weapon because the enemy could have attacked at any time o The kitchen workers got angry with Leigh because he started to sleep too late when he should have been at work He was eventually taken off KP duty and placed on the bunker line o Drug use was rampant on the bunker line. Most of the men smoked marijuana and there were some that used heroin o Leigh saw a lot of antagonism between whites and blacks o One night, Leigh was high and sleeping on top of a bunker when the base started to take incoming mortar fire. Leigh refused to move because he didn’t care what happened to him When his time was up, he was flown to Cam Ranh Bay and then to Fort Louis, Washington (1:12:20) Post-Vietnam Life     When he arrived at Fort Louis, he was given a uniform and a ticket to Omaha While he was sitting in the airport, a military policeman ordered him to button his jacket All of his family was waiting for him at the Omaha Airport After a 30-day leave, Leigh reported to Fort Sill, Oklahoma o Leigh got out early in August 1971 so that he could enroll at the University of Nebraska in Omaha o He often had panic attacks in class; he would hide in the library until they passed �    o He decided to become a history teacher; however he was kicked out of his student teaching placement because he would rant about the Vietnam War o After being kicked out of student teaching, he got a degree in English After college, he did a lot of odd jobs because he didn’t get along with others well enough to keep a job (1:17:30) In the mid 1980s, Leigh decided to go back for his teaching degree. He enrolled at Kansas State University and got a degree in English teaching o He also got therapy that allowed him to function in a classroom Leigh got a teaching job in Kansas City, Missouri o After eight years, Leigh’s PTSD led to his transfer to several different schools. By 2010, Leigh couldn’t find an education job Leigh appreciates the chance that the army gave him to get a college education � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Veterans History Project Creator An entity primarily responsible for making the resource Grand Valley State University. History Department Description An account of the resource The Library of Congress established the Veterans History Project in 2001 to collect memories, accounts, and documents of U.S. war veterans from World War II and the Korean War, Vietnam War, and conflicts in the Middle East and elsewhere, and to preserve these stories for future generations. The GVSU History Department interviews are part of this work-in-progress, and may contain videos and audio recordings, transcripts and interview outlines, and related documents and photographs. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1914- Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Afghan War, 2001--Personal narratives, American Iran Hostage Crisis, 1979-1981--Personal narratives, American Korean War, 1950-1953--Personal narratives, American Michigan--History, Military Oral history Persian Gulf War, 1991--Personal narratives, American United States--History, Military United States. Air Force United States. Army United States. Navy Veterans Video recordings Vietnam War, 1961-1975--Personal narratives, American World War, 1939-1945--Personal narratives, American Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Contributor An entity responsible for making contributions to the resource Smither, James Boring, Frank Relation A related resource Veterans History Project (U.S.) Identifier An unambiguous reference to the resource within a given context RHC-27 Language A language of the resource eng Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455">Veterans History Project interviews (RHC-27)</a> Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-27_FreemanL1890V Title A name given to the resource Freeman, Leigh (Interview outline and video), 2015 Date A point or period of time associated with an event in the lifecycle of the resource 2015-10-09 Description An account of the resource Leigh Freeman was born in Omaha, Nebraska in 1950 and was the son of a World War Two veteran. He was drafted in 1969 and trained at Fort Ord, California. When he arrived in Vietnam (April 1970), he was placed in Charlie Company, 2nd Battalion, 506th Infantry Regiment, 101st Airborne Division. Charlie Company was sent to places such as Firebase Ripcord and Gladiator however, Leigh was in the infirmary when the company was heavily engaged on Hill 902 and Hill 1000 in July 1970, but did see action at Hill 605 at the end of the Ripcord campaign. After suffering a traumatic experience in the field, Leigh was moved to Echo Company for the remainder of his tour. After he returned from Vietnam, Leigh got a master's degree in education and held various teaching jobs. Creator An entity primarily responsible for making the resource Freeman, Leigh Contributor An entity responsible for making contributions to the resource Smither, James (Interviewer) Subject The topic of the resource Oral history Veterans History Project (U.S.) United States--History, Military Veterans Video recordings Vietnam War, 1961-1975--Personal narratives, American United States. Army Type The nature or genre of the resource Moving Image Text Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455">Veterans History Project collection, (RHC-27)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Publisher An entity responsible for making the resource available Grand Valley State University Libraries. Allendale, Michigan Relation A related resource Veterans History Project (U.S.) Format The file format, physical medium, or dimensions of the resource video/x-m4v application/pdf https://digitalcollections.library.gvsu.edu/files/original/68a708c6d3ea22d114031efb7792f9a2.pdf bb1ccdc7d9aefcf4d8efb56add103010 PDF Text Text BUITENLAND I I De schaamteloosheid van Franz Schönhuber Het bruine verleden vergeten, de jeugd weer een toekomst geven en Duitsland niet als immigratieland laten voortbestaan. Bij de Europese verkiezingen behaalden de rechtsradicale Republikaner in de deelstaat Beieren bijna vijftien procent van de stemmen. En als het aan lijsttrekker Franz Schönhuber ligt, zal het daar niet bij blijven: 'Het politieke landschap zal volledig worden omgewoeld.' Een verslag uit het hol van de leeuw. RENÉ DE BOK EN MARGREET STRIJBOSCH D e leider blikt met ogen die niets ontgaan de zaal in . In de Löwenbräukeller aan de Stiegmayerplatz in hartje München vloeien 's morgens om elf uur liters bier en gaan de zoute krakelingen van hand tot hand. De Republikaner ontmoeten de internationale pers, vijf dagen na de Europese verkiezingen die in de Bondsrepubliek op een rechts-radicaal succes uitliepen. De Duitse journalisten zijn naar het stamcafé van de Republikaner (he~hoofdkwartier ligt een paar straten verder) gekomen om hun vooroordelen bevestigd te zien. Een van hen mompelt tussen twee slokken bier door: 'ln die krakelingen zit vast wel een hakenkruismotief. Als je maar even zoekt.' De partijvoorzitter van de Republikaner, Franz Schönhuber, 66 jaar oud, beseft dat hij met een zaal bloedzuigers te maken 26 heeft, zijn zelfverzekerdheid lijdt er niet onder. Hij heeft zich omringd met getrouwen die hem als een goeroe vereren. Rechts van hem zit Frau Hirsch, die het partij-apparaat runt, een Zwarte Lala-achtig type, twintig jaar geleden nog een femme fatale, nu een pronte dame met heerszuchtige oogopslag. Aan zijn linkerhand zit de partijvoorzitter van de deelstaat Beieren en tevens woordvoerder Harald Ne ubauer, geflankeerd door de plaatsvervangend voorzitster, Frau Johanna Grund. Terwijl Schönhuber in zijn betere ogenblikken associaties oproept metArchie Bunker, lijkt Grund het evenbeeld van Edith, onderdanig, maar met emancipatorische oprispingen , zwak in het agressieve en agressief in het zwakke. Schönhubers getrouwen leiden het optreden van de leider in. Harald Neubauer: 'Het succes van de Republikaner is voor een belangrijk deel toe te schrijven aan het Schönhuber-effect. In de verkiezingscampagne is er geen andere politicus geweest die zoveel mensen in hun ziel heeft beroerd. In de Olympiahalle in München kwamen achtduizend mensen op hem af, terwijl de bondskanselier en CSU-prominenten op de Mariaplatz niet meer dan drieduizend mensen trokken.' Neubauer, modieus pak, snelle bril, het type van de yuppie uit de boulevard-pers, heeft de ultra-rechtse staat van dienst (bij de Deutsche Volksunion en de NPD), die hem in staat stelt een schaamteloze slalom langs de feiten te maken zonder zijn trefzekere woordkeus te verliezen: 'Het is aan de Republikaner te danken dat het rechtse extremisme op 18 juni bij de Europese verkiezingen geen kans heeft gekregen en dat het imago van de Bondsrepubliek onbeschadigd is gebleven ' SCHURKEN De toon is gezet en nu neemt Franz Schönhuber het woord. In een klein half uur veegt de Führer van de Republikaner het gehele politieke establishment in de Bondsrepubliek van de kaart. Politieke tegenstanders worden tot schurken verklaard. Schönhuber bestrijdt hen 'met hun eigen wapens'. 'lk vind het amusant,' zegt Schönhuber, 'om te zien hoe iedereen om ons met elkaar over - ELSE V IER- het tapijt rolt. De algemeen secretaris van de CDU Geissler heeft gezegd dat men een psychologisch klimaat zou scheppen waatin het fatsoenlijke mensen onmogelijk zou worden gemaakt om zich kandidaat te stellen voor de Republikaner. Dat zijn methoden waarvan de propagandaminister van het Derde Rijk Joseph Goebbels zich bediende.' Schönhuber noemt de Beierse CSU-minister van binnenlandse zaken Stoiber een racist ('elke Beierse huisknecht heeft meer tact dan hij'), bestempelt SPD-leider Schöfberger als een verbale 'radikalinski', en beklaagt zich vervolgens omstandig over het feit dat hij, als meest bedreigde politicus van Duitsland, een vergeefs beroep deed op politiebeveiliging. Geroutineerd zet Schönhuber de zaken op hun kop en ook al is zijn relaas een lang lint van contradicties, het deen hem niet. Om politiebescherming maalt hij natuurlijk helemaal niet, zijn ordebewakingsdienst kan royaal putten uit politiemannen, soldaten en leden van de Grenzschutz. Zijn populistische redenering waarin halve waarheden en halve leugens tot een politiek programma aaneen worden gesmeed bezit de dwingende kracht van het pistool op de borst. Is in Beieren een nieuwe Hitler opgestaan, of zelfs maar een in zakformaat? Met Hitler heeft Schönhuber gemeen dat hij in het begin van zijn politieke carrière door de meeste opinieleiders voor een te verwaarlozen politieke factor werd uitgemaakt. Net als Hitler heeft hij een goed ontwikkeld gevoel voor het ongenoegen van de Spiessbürger zonder zijn banden met andere belangengroepen te verwaarlozen. Interessant is zijn houding tegenover het bruine verleden van de natie. Aan de ene kant is hij er trots op, in zijn 55-memoires Ich war dabei schrijft hij : 'Eindelijk kwam de oproep. Daarop stond Berlijn-Lichterfelde als bestemming, met de naam van de troep: Leibstandarte 55 Adolf Hitler. Ik kon het nauwelijks begrijpen . Dat was voor mij de elite van de elite. Het dragen van de mouwstreep Leibstandarte 55 Adolf Hitler was het zichtbare bewijs dat men tot het gardekorps behoorde, een pretoriaan is geworden.' Aan de andere kant is Schönhuber niet zo naïef om nazi-misdaden te ontkennen of 1 - 7 - 1989 �FOTORINUSOE HIISTER Franz Schönhuber, leider van de Republikaner: 'Wij gaan het hele politieke landschap omploegen' goed te praten. Hij geeft er de voorkeur aan over het nazi-verleden te zwijgen. BOULEVARDBLADEN Voordat Schönhuber in 1981 zijn memoires publiceerde werd hij tot de vriendenkring van Franz Josef Strauss gerekend. Na zijn botte in boekvorm verschenen zelfrechtvaardiging keerden Strauss en diens CSU zich van hem af. Daarna koos Schönhuber voor een rechts-radicaal isolement, het eindstation na een lange reis die hem van de linkervleugel van de SPD via een liberaal tussenstation en de behoudende CSU naar een bestemming bracht waar de oprichting van een nieuwe rechts-radicale partij, de Republikaner, het logisch vervolg was. Als journalist deed Schönhuber ervaringen op in het bespelen van de menselijke emotie; zijn werk als verslaggever en later 1 - 7 - 1989 als columnist van boulevardbladen hadden hem inzichten verschaft die hem als politiek leider zeervan pas kwamen. De schuldvraag waarmee naoorlogse Duitse generaties waren belast zag Schönhuber als een comfortabel voertuig naar een politieke ideologie die stemmen moest opleveren, zowel bij de oudere als bij de jongere generaties. Daarbij appelleert hij aan twee, niet te verwaarlozen groepen in de Duitse samenleving: zij die zich niets willen herinneren en zij die zich niets kunnen herinneren omdat zij tot de naoorlogse generatie behoren. De eerste groep koestert in stilte de overtuiging dat Schönhuber hen niet als een schandvlek van de natie beschouwt, integendeel. Een 'streep onder de historische rekening' werd het politieke credo van Schönhuber, gecombineerd met het verwijt dat de gevestigde politieke partijen de belangen -ELSEVIER- van de Kleinbürger verkwanselden en dat ze te laf waren om de 'werkelijke misstanden' bij de naam te noemen, zoals het vraagstuk van de toenemende immigratie. In het spoor van de zondebok volgt het ideaal van de Duitse hereniging. TOELOOP VAN JONGEREN Dat ouderen zich verwant voelen met een politiek leider die het nazi-verleden tot een afgesloten hoofdstuk verklaart is begrijpelijk, minder voor de hand liggend is de toeloop van de jongere generaties. De gemiddelde leeftijd van de Republikaner is achtentwintigjaar. Wilhelm Heitmeyer, docent aan de pedagogische faculteit van de universiteit van Bielefeld, noemt bestaansangst de voornaamste bron van rechts-extremisme onder jongeren: 'Angst om de controle over het eigen leven te verliezen, over de planning van het 27 �FOTO'SRINUSDEHILSTER bestaan. Van jongeren wordt vandaag in het onderwijs en in het beroep een aanpassing geëist, die velen onzeker maakt. Niet iedereen kan dat oplossen en men gaat dan zoeken naar zekerheden, in de vorm van ideologieën waarin alles duidelijk schijnt te zijn, wat boven en wat beneden is, wat een hogere waarde vertegenwoordigt en wat minderwaardig is.' In een hoofdartikel in Die Zeit van vrijdag 23 juni scherst Robert Leicht het succes van de Republikaner als een symptoom van de vervreemding waarvan de Duitse burger vandaag het slachtoffer is. Die staat niet alleen vreemd tegenover de buitenlanders, de asielzoekers, maar hij is ook een vreemde in eigen huis, waar hij geen raad weet met de nieuwe uitdaging van de hightech maatschappij, de veranderde waarden in een gecompliceerde dieµstensamenleving, de · onzekere politieke dimensies in Europa en de economische competitie op wereldschaal. En dat alles in een tijd, waarin de traditionele vijandbeelden verbleken. Het bier vloeit rijkelijk no het surces van de Europese verkiezingen. Moor de Republikoner staan met grote groepen van de samenleving op voet van oorlog. Immigranten zien Schönhuber als de personificatie van de vreemdelingenhaat in de Bondsrepubliek. Ook worden ze als neo-nazi's aangeduid. Toch zet Schönhuber zijn campagne voor de nieuwe orde yoort en dan kt hij het Duitse volk voor het vertrouwen dot het in hem stelt 30 -ELSEVIER- VADERLANDSLIEFDE De vervreemding lijkt niet het exclusieve bezit van de Duitse burgers, ook de Republikaner staan ver van de maatschappij, die zij voor de ondergang zeggen te behoeden. In de kantlijn van Schönhubers confrontatie met de internationale pers geeft Johanna Grund haar visie op het programma van de Republikaner: 'De partij is opgericht met het doel het nationaal bewustzijn van het Duitse volk, dat in de afgelopen decennia zeer geleden heeft, weer op te bouwen. We hebben bewust geappelleerd aan gevoelens van vaderlandsliefde, ook voor het Duitse volk Dat deden we met de leus: We hebben respect voor ieders vaderland, maar we houden van ons eigen vaderland. Daaraan was in de Bondsrepubliek een ernstig tekort. Wij hebben heel lang geleden onder die twaalf verschrikkelijke jaren in onze geschiedenis. Maar wij zeggen nu: er is een hele generatie overheen gegaan. Op dit ogenblik heeft het grootste deel van ome bevolking daar niets meer mee te maken, die mensen zijn pas na de Tweede Wereldoorlog geboren. Wij kunnen de geschiedenis van het Duitse volk niet minimaliseren tot die twaalf jaar. De Duitse geschiedenis is veel rijker, veel grootser. Elk volk op deze wereld kent meer en minder glorieuze perioden in zijn geschiedenis. Dat geldt ook voor het Nederlandse volk, voor elk volk' Kunt u zich voorstellen dat er angst heerst voor uw nationalisme? Grund: 'Wij streven naar een nationaal staatsdenken, maar we willen absoluut niet dat dit verwordt tot nationalisme. We kunnen dit in de hand houden door het patriottisme te verbreiden zonder het chauvinisme te bevorderen. Met dat patriottisme 1-7-1989 �willen we weer een normaal volk, een hele gewone democratie worden. Ik heb nog altijd het gevoel dat Hitler dit land vanuit zijn graf regeert Alles wat gedaan en gezegd wordt, meet men af aan die tijd. Alles wordt onderzocht op: zit daar nog iets van het oude denken in of niet? Wij leven voor de toekomst. Daarom hebben we ook veel jonge leden.' Wat maakt de Republikaner voor jonge- ren aantrekkelijk? 'Wij bieden die jongeren een perspectief. Dat no fature-denken van de jeugd komt voort uit het bandeloze materialisme, dat de plaats heeft ingenomen van betrouwbaarheid, eerlijkheid, fatsoen en geloofwaardigheid. Wij willen die begrippen weer ingang doen vinden. We zeggen: "Als jullie niet alleen materialisme en genot nastreven, maar ook je plichten nakomen, dan hebben jullie een toekomst. Wij houden de jongeren die naar ons toekomen ver van decadente westerse verschijnselen als alcoholisme en heroïneverslaving. Daarom organiseren we jeugdgroepen waarmee we de bergen intrekken, we laten die jongeren de schoonheid van het vaderland zien en leren de jeugd onze volksliederen.' 'LEBENSRAUM' Terwijljohanna Grund haar heil en dat van de jongeren in de bergen zoekt, trekken de andere Repubikaner met leuzen de wereld in. De Europa-brochure van Schönhubers partij is royaal van kordate uitspraken en handreikingen voorzien. 'beutsch!and z.uerst!' '.Ja tegen Europa, nee tegen deze EG! ' 'De Bondsrepubliek is de betaalmeester van de Europese Gemeenschap. Geen andere EG-staat betaalt zo veel en ontvangt er zo weinig voor terug. Wij hebben geen behoefte aan het Europa van de bureaucraten en het Europa van de grote ondernemers, geen Europa van de monopolies en de egalisatie, maar we hebben een Europa nodig van vrije volkeren, staten en burgers.' Het politieke gedachtengoed van de Republikaner kan gemakkelijk op één foliovel worden vastgelegd. Het hoofdpunt vormt de staatkundige en nationale eenheid van Duitsland door een vredesverdrag en een hereniging. Nummer twee is: het behoud van het Duitse volk en zijn ecologische Lebensraum. Daartoe behoort de bescherming van het ongeboren leven maar ook de bewaking van het milieu en de beperking van het asielrecht en de beroepsmatige bedrijvigheid van buitenlanders. 'Wij Republikaner houden van Duitsland, ons vaderland en onze Heimat. Duitsland moet het land van de Duitsers blijven en mag daarom geen immigratieland worden.' De Duitse journalisten zijn niet geïnteresseerd in Schönhubers kijk op de wereld 1 - 7 - 1989 en de oplossingen die hij in verbijsterende eenvoud aan de hand doet. Zij roeren liever in de brij van onverkwikkelijkheden waarin de partijleider zich bevindt. Hoe zit het met de geruchten over financiële manipulaties waarbij uzelf zou zijn betrokken? 'Allemaal laster.' Is het juist dat woordvoerder Neubauer communisten ooit als geestelijke misdadigers en potentiële moordenaàrs heeft betiteld, en het communisme slechts de speelruimte gunde die de gehangene tussen hals en strop bezit? 'Uit zijn verband gerukt. Communistische leugens. Herr Kollege, u kent ze toch?' Wordt u in het Europese parlement een tweederangs ster in een fractie waarin JeanMarie Le Pen zit? 'Als u mijn karakterstructuur kent weet u dat het mijn natuur niet is om op de tweede plaats te staan.' Wat klopt er van de verhalen dat u in Amerika extremisten hebt ontmoet? 'Niet formeel, één keer.' Onderhoudt u contacten met de Oostenrijkse rechts-radicaal Haider? 'Ik heb hem één keer ontmoet. Ik acht Haider hoog. Hij is een verstandige man, een dynamische man. Maar ik pas er voor om te zeggen dat ik hem weer zal ontmoeten, ik moet rekening houden met de Oostenrijkse gevoeligheden.' De CDU onderzoekt uw privé-leven. 'Wij zullen die politieke analfabeten aanvallen en verdelgen. Maar ze gooien ook hun eigen glazen in. Het zijn de beste propagandisten voor de Republikaner. Het grote publiek doorziet hun streken. Het publiek ziet graag clowns op de bühne, maar niet in de politiek.' U acht uzelf boven elke kritiek verheven. Maar ieder mens heeft toch een duister hoekje in zijn bestaan? 'Kritiek is goed. Maar als men beweert dat ik kleine kinderen opvreet, is dat niet waar. Water in Duitsland aan de gang is, dat is de grootste naoorlogse lastercampagne.' NIET SERIEUS De zaal stroomt leeg. De buitenlandse pers blijft nog na om Schönhuber te laten praten over het nationalisme, het Duitse verleden, het vraagstuk van de buitenlanders. De Duitse media geloven het wel, in het besef dat Schönhubers woorden minder interessant zijn dan zijn daden, en dat het officiële partijprogramma er minder toe doet dan het onuitgesproken, ongeschreven Republikaner-partijprogramma van het gesundenes Volksempfinden waarachter de Republikaner-kiezers zich hebben geschaard: iedereen is schuld aan de ellende behalve de Duitse burger zelf. -ELSEVIER - De afkeer van de Duitse verslaggevers voor de frasen van Schönhuber is verklaarbaar maar roept ook pijnlijke herinneringen op aan de ontvangst die het fenomeen Hitler indertijd in de Duitse pers ten deel viel: als een onbelangrijke agitator werd hij terzijde geschoven, hij zou nooit in staat zijn de grote politiek naar zijn hand te zetten. De Duitse pers neemt Schönhuber nog altijd niet serieus. Maar de politiek doet dit inmiddels wel, in binnen- en buitenland. Zelfs in de DDR wekt Schönhuber opschudding. Joachin Herrmann, lid van het politburo van de communistische partij, zag het verschijnsel Schönhuber als een argument om de Berlijnse Muur overeind te houden . 'Misschien zullen de Westduitse sociaaldemocraten en de groenen nog eens beschutting achter die muur zoeken tegen mensen als Schönhuber.' ROYEMENT Nog groter is de opwinding in eigen land. FDP-voorzitter Otto Graf van Lambsdorff noemde Schönhuber een neo-nazi, bondskanselier Kohl waarschuwde voor de geval·gen van contacten tussen CDU-leden en Republikaner. Bondsdagafgevaardigde Lummer hangt intussen een royement boven het hoofd, omdat hij een gesprek met de Republikaner opportuun achtte. De verhouding tussen de christen-democratische partijen CDU en CSU staat ook onder druk. Binnen de CDU overheerst de afkeer van de Republikaner, bij de CSU groeit het besef dat een confrontatie-politiek tegenover Schönhuber averechtse effecten kan hebben voor een partij die toch al niet meer over het charismatisch gezag van FranzJosef Strauss beschikt. Wanneer de Republikaner nog een paar procenten in aanhang toenemen, dreigt het gevaar dat zij de sleutelpositie in de Duitse politiek, die jarenlang voor de liberale FDP was gereserveerd, zullen overnemen. Dat zal grote spanningen in de Duitse politiek veroorzaken die tot in lengte van jaren verlammend kunnen werken. 'Wij rukken nu op naar het noorden,' zegt woordvoerder Neubauer. 'Bij de gemeenteraadsverkiezingen van het voorjaar 1990 zullen wijjlachdeckend antreten.' 'Het politieke landschap zal volledig worden omgewoeld,' voegt Franz Schönhuber eraan toe. 'Noordrijn-Westfalen en Hamburg zijn de nieuwe doelwitten.' Het is de euforie van de oorlogsretoriek. Terwijl in Neurenberg en Keulen jongeren demonstreren tegen de discriminatie-politiek van Schönhubers volgelingen, laten de Republikaner in hun stamcafé de Löwenbräukeller grote glazen bier aanrukken. Het geschreeuw dat hun opmars vergezelt klinkt huiveringwekkend, niet gehinderd door enig schaamtegevoel. • 31 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Adriana B. and Peter N. Termaat collection Creator An entity primarily responsible for making the resource Termaat, Adriana B. (Schuurman) Termaat, Peter N. Description An account of the resource Collection contains genealogical, personal, and family papers and photographs documenting the lives and interests of Adriana and Peter Termaat. The bulk of the materials are related to family history and genealogical research carried out by the Termaats, including research notes and materials about places in the Netherlands that were significant to the Termaat and Schuurman families, such as the city of Alkmaar. Other materials in the collection are related to the Termaats' experiences on the eve of and during the Second World War, especially the German occupation of the Netherlands and the Termaats' participation in organized resistance to the Nazis. Also included are materials that document the family's post-war life in the United States, including their public efforts to recognize, commemorate, and honor people and events significant to World War II. Date A point or period of time associated with an event in the lifecycle of the resource 1869 - 2012 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719">Adriana B. and Peter N. Termaat collection, RHC-144</a> Subject The topic of the resource Netherlands Netherlands--History--German occupation, 1940-1945 World War, 1939-1945 World War, 1939-1945 -- Underground movements -- Netherlands Dutch Dutch Americans Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Identifier An unambiguous reference to the resource within a given context RHC-144 Format The file format, physical medium, or dimensions of the resource Text Image Type The nature or genre of the resource application/pdf image/jpeg Language A language of the resource eng nl Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-144_Termaat_NWS_1989-07-01-NL-politics-328 Creator An entity primarily responsible for making the resource The Washington Post Date A point or period of time associated with an event in the lifecycle of the resource 1989-07-01 Title A name given to the resource French Nazi collaborator captured in Catholic priory Description An account of the resource Newspaper clipping of article about French Nazi collaborator Paul Touvier. Subject The topic of the resource Touvier, Paul, 1915-1996 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719">Adriana B. and Peter N. Termaat collection (RHC-144)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/439a574723455c85d8b642d84e955956.jpg b40d4b112273a7cd2bfafe0d1170a322 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. 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Local Subject Subject headings specific to a particular image collection 1970s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV012-01_UAPhotos_001121 Title A name given to the resource French professor Ursula Franklin in the classroom Description An account of the resource rench professor Ursula Franklin in the classroom. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Students Faculty Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/53f311b1ecf2da773df47512aeac0c2e.jpg f72f7a3c393183c646508bbf462e861c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Faces of Grand Valley Creator An entity primarily responsible for making the resource Grand Valley State University Contributor An entity responsible for making contributions to the resource University Communications Description An account of the resource A non-comprehensive collection of photographs of Grand Valley faculty, staff, administrators, board members, friends, and alumni. Photos collected by University Communications for use in promotion and information sharing about Grand Valley with the wider community. Date A point or period of time associated with an event in the lifecycle of the resource 1960s - 1990s Source A related resource from which the described resource is derived GV012-03. University Communications. Vita Files Rights Information about rights held in and over the resource In Copryight Subject The topic of the resource Grand Valley State University College administrators College teachers Colleges and universities -- Faculty Michigan Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives Identifier An unambiguous reference to the resource within a given context GV012-03 Format The file format, physical medium, or dimensions of the resource image/jpeg Type The nature or genre of the resource Image Language A language of the resource eng Still Image 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. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context FrenchOllie Creator An entity primarily responsible for making the resource Grand Valley State University. University Communications Title A name given to the resource French, Ollie Description An account of the resource Ollie French Subject The topic of the resource Grand Valley State University – History Michigan Source A related resource from which the described resource is derived University Communications. Vita Files, 1968-2016 (GV012-03) Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives Rights Information about rights held in and over the resource In Copyright Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng https://digitalcollections.library.gvsu.edu/files/original/c07e076589afd0e53ed45dba8bfea9b1.m4v 7fbf8940238f2e49624c5186b9c9a8cc https://digitalcollections.library.gvsu.edu/files/original/e5a785349a593fbb37e7c51ab35aa293.pdf 20d34f87559dcc424404c8d79b4c36ce PDF Text Text Grand Valley State University Veterans’ History Project Name of War: World War II Interviewee’s Name: John Frens Length of Interview: 1hour 23mins. Pre-Enlistment (00:05)  Childhood and Education (00:10) o Frens was born in Grand Rapids, Michigan on April 12, 1923. (00:13) o Attended Grand Rapids Christian High and went on to attend Calvin College upon his mother and sisters’ request to do so and stay out of the war as long as possible. (00:31) o The day Pearl Harbor was attacked his thoughts turned to the relatives who had already joined the armed forces. At about this time in 1941 he was 18. (01:02) Enlistment/Basic Training (01:33)  Why he joined up (01:52) o Caught up in the patriotic fervor, Frens joined up and went through the selective service process in Grand Rapids in November, 1941 [1942]. Was informed just how long he was to wait. (02:27) o After waiting three weeks, he reported to Chicago, Illinois where he was to join a unit of the Army Air Force. (02:53)  Where he went (03:35) o Officially sworn into the service on Dec. 11, 1942 Frens didn’t leave for Chicago until late February, 1943. (03:41) o Upon arriving in Chicago, Frens went to a warehouse where they put him and others aboard a train with no disclosed location given. He ended up in Miami Beach, Florida where the Army Air Corps had a base prepped for their training. (04:07) o Miami Beach, FL training (05:12) � Living arrangements consisted of staying in an apartment on the 7th floor of a building with a group of men. Their days were full of marching and training. Describes what this was like. (05:30)  While here, they were issued uniforms, however, the men serving there knew that they were going to be staying there for much longer. They continued to march and train with no idea where each one of them was going. (06:17) Was soon shipped off to college. (07:15) o Columbus, OH (07:23)  While here, Frens attended Capital University in an affluent part of Columbus. (07:30)  While here for a two month period, Frens describes how classes here compared to attending Calvin College. (07:43)  Was stationed here with men from around the U.S.A. One in particular was Hank Fileastra from New Jersey who he came to become very good friends with. Upon finishing school here he was sent to Nashville, Tennessee (08:55) o Nashville, TN (10:09)  The classification center back in the 1940s was the place trainees like him became pilots and received their classifications and were placed where they were needed. (10:20)  Took a round of tests in navigation, bombadiering, piloting, and other duties. He did not make it through the first line and so he had the option of going to navigational school instead. (10:40) o Fort Myers, FL (11:19)  Before going to navigational school he was sidelined and headed for Fort Myers, Florida where he attended gunnery school. Describes this training in some detail. (11:30)  Following this short period he was sent on to Selma Field for actual navigational training for a period of six months. (11:40) o Selma Field, Monroe, LA (11:50)  Describes what training was like here and that he graduated from here on May 20, 1944. (12:32) � Went home for a short time and then returned and was assigned to go on to Lincoln, Nebraska where he was placed in a distribution area to be sent to where he was needed. Briefly describes the feelings his family was feeling about him and his deployment. (13:04) o Other places he had trained/descriptions of bomber crew (14:40)  Further talks about his training in Pratt, Kansas, New Mexico and Kearney, Nebraska in some detail. It was here where he was given his equipment. From there he was sent to Fort Totten, New York where he was put aboard a C-46 bound for India. (14:50)  Backs-up and describes his training with 5 officers and 6 enlisted men while stationed in Pratt, Kansas and Clovis, New Mexico. Trained mainly with B-29 crews and supposedly his crew were supposed to be sent as replacements to India. (15:51)  Describes who his crew was and the responsibilities that each one of them played aboard the B-29. Further goes on to explain what the plain was like and its weapons’ compliment. (16:40)  Mentions that his flight pilot was well-equipped and experienced enough to teach his crew the ins and outs of each of their responsibilities aboard the bomber. It is because of this that they became one of the lead crews later on. (19:05) Active Duty (19:55)  China-Burma Campaign (20:13) o India (20:15)  Briefly describes his journey to India aboard a transport plane. Upon arriving in November, 1944; he and his crew were put in quarantine for 30 hours to be checked for potential diseases they may have brought over with them. (20:48) Afterwards, they went by truck to Kharagpur Air Base, near Kharagpur, India about 60 miles southeast of Calcutta. (21:05)  Frens describes what the heat was like, but doesn’t recall anything significant about the smells. (21:35)  While stationed in the area in and around Calcutta Frens describes what the homeless conditions were like there. (21:41) � The time there was spent practicing bombing runs on a practice island in the middle of the Ganges. (22:01)  Also mentions what living conditions were like: what his weekly schedule of activities looked like, and describes what the size of the compound was. (23:05)  On a weekly basis, Frens went through a rotation in which he did some flying and cleaning on other occasions. (23:47)  Many of the missions he went on were daylight ones. Before taking off he describes what the pre-flight procedures they ran through were like with a brief on each mission. (25:40)  Among the other duties he performed was recording and compiling data on what transpired on each mission. (26:55) o Pengshan, China– Western China (27:40)  Operating out of a base called A7 in this location his B-29 and others could reach distances as far as Kyushu Island, China. Also describes how hard it was to navigate and fly over the complicated terrain of the Hump (the Himalayas). (28:02) o Briefly describes what conditions his fist mission was like as they flew over the Assam Valley. (29:16) While flying over the Himalayas he relates how his bomber group was fighting two wars: the weather and the Japanese. (29:56) o Stayed in constant contact with a radio base at A7 in the event they had to make an emergency landing if mechanical failures occurred on the plane. (30:31) Relates how many B-29s were lost while flying over the Himalayas. (30:57) o Flew bombing missions over various sections of SE Asia which included Rangoon, Burma, Bangkok, Thailand, and Singapore. Among the things they bombed were bridges, transportation centers, and supply depots in Bangkok. (31:40) o In another instance, when the English pulled out of Singapore they left a dry dock which the Japanese began to use. Bomber crews such as his eventually bombed it sinking it. What is ironic about this is that the British later sent America a bill for bombing it. (32:49)  Attitude of the bomber (32:58) � When bombing the Japanese, the attitude taken by bomber crews was that they were bombing an enemy who were murdering the local population. (33:14) o The length of a bombing mission varied based on the distance from home base to the targeted area. (34:17 ) o On another mission his crew worked on a photo-identification mission of which they were up 30,000 feet when they were attacked by Japanese Zeros which they saw out of their eight o’clock position. Receiving only a few hits to their bomber no one ended up getting hurt. (35:50) o In cases where they were attacked, bomber pilots would sometimes turn into the enemy plane so that they would back off. Briefly describes what his crew was responsible for while the pilot was flying the B-29. (36:45)  Missions over China (37:53) o On one particular mission conducted in China his B-29 took off around dawn and headed for their target on Kyushu Island along the Yellow Sea. (38:12)  Describes what transpired in his bomber as they sighted some ships. Upon seeing them, the word was given and the bomb bay doors were open and the bombs dropped on the ships at a lower altitude. After this was done the bomb bay doors refused to close and so they flew all the way back to Pengshan Air Base in Pengshan, China. (40:10)  On their way back, it was difficult going with the navigating and so they called the base to get a reading on their position. (40:53)  Just as they landed two of their engines ran out of gas. Stayed two days while their B-29 was being fixed. (41:43) o On that mission, not a bomber crashed even though there had been an increased likelihood of this happening. (42:38) o Frens briefly describes how they identified the separation of officers and privates. As bomber crews they made no distinctions unless they were friends. (44:21)  Living arrangements in China (45:23) o Enlisted men and officers stayed in tents while they operated out of Pengshan Air Base near Pengshan, China. When off duty they would go into Chengdu to have a good time. Frens while here was a part of the 792nd Bomb Squadron, a part of the �468th Bomb Group; 58th Bomb Wing of the 20th Air Force which consisted of 10 to 12 planes. (46:28) o When on base, they would resupply other airplanes getting ready to fly over the Himalayas. Transport B-29s made regular runs over the Himalayas to drop off food and supplies since there was no system of communication. (46:54) o SEANAC a civilian organization with the Army Air Corps supplied his base out of Calcutta. India. (47:48) o Frens mentions serving with a Japanese American who helped to intercept Japanese messages. However when it came to reading messages on flying missions he could not come since he was a Nisei-(term referring to 2nd Generation Japanese immigrant) of American citizenship. (49:15)  The Marianas (50:13) o 30 days before being redeployed Frens mentions how the ground crews were deployed through Australia. Upon receiving orders one day, Frens and his crew were redeployed to Kunming for refueling and then sent on to the Philippines. Enroute to Tinian and Saipan they were diverted. (50:56)  Refueling was done by Chinese workmen as was the case at the base in the Chinese province of Chengdu specifically out of Pengshan Air Base. (51:21) o The purpose of their redeployment to the Marianas was that they would begin a 90-day blitzkrieg from May to August. (52:19)  By this time, the war in Europe was over and troops were en-route to the Pacific. The Air War in the Pacific was going well with 400 to 600 B-29s flying on a regular basis. (52:53)  Describes what the air field setup at North Field was like. (54:04) o Once out of Clark Airfield they were assigned to a single runway called West Field, Tinian with 40 planes operating out of there. (54:21)   With a difficult runway and sand dune on the edge of it, it was difficult often times to build up enough speed to take off. (55:20)  During this time, continual bombing of Japan was done to avoid a landing. (55:53) Bombing runs to Japan (57:39) �o While running missions, bomber crews received little Japanese air resistance but upon closer approach of the Japanese mainland they would come under heavy anti-aircraft fire. (58:49) o On one such run, his B-29 was forced to make an emergence landing at Iwo Jima. He describes what the crash landing was like while still enroute to Kobe, Japan, their target. (59:25) o Their plane was shot up pretty good but thankfully they didn’t lose anyone. When they landed on Iwo Jima the downpour made the runway very slick. The plane slide along it and then crashed into an embankment nose first. (1:00:30)  The only person to sustain injuries was the bombardier, who was later sent to Guam. (1:01:41) o Frens describes how the attitude between experienced men and substitutes was bad. Briefly took part in four sea-and-rescue missions for another crew out of Iwo Jima. Describes this experience in some detail. (1:02:46) o After this time, he was reassigned to his home B-29 crew. (1:03:46) o Briefly describes what the fighting was like on Saipan, Iwo Jima, and Guadalcanal that he heard from others. (1:04:24) o As the war in the Pacific began to come to an end the A-bomb was dropped. Apparently this came as a surprise to everyone since a crew operating out of North Field was responsible for the dropping. Finding out through the radio, Frens relates how five to six days afterward the 2nd bomb was dropped. (1:05:55) o Flew a few more missions after August 15th also. (1:07:03)  Attitude of air men (1:07:17)   Describes many of their reactions and how the initial attitude was to check and see how many points they had until being sent home. (1:07:31) Going Home (1:07:47) o Frens was sent home aboard a B-29 which stopped at Hawaii, and then Nathan’s Air Force Base, California where he and his bomber crew separated and were discharged. (1:07:54) After the Service (1:08:50) � Background (1:09:05) o Upon being discharged, Frens decided to keep his commission and stay in the Reserves. (1:09:25) o Was soon transferred to Fort McClellan after San Diego. (1:10:51) o His pilot and he split up in Spokane, Washington where he took a train to Chicago. While en-route they picked up some nurses in Coeur-d-Alene, Idaho. (1:11:22)  Readjustment to Home (1:12:14) o Upon coming home, the feelings among his whole family were very emotional and moving since his whole family had survived the war. (1:12:47) o Got home in October, 1945 upon which time he went back to Calvin College and completed two more years there. Upon completing college, he moved to Ann Arbor. (1:14:07) o Other military service (1:14:30)  Received a message from Reserves saying that if he wanted to keep his status he would need to do something. And so as an active member of the reserve he attended meetings and conferences so that he could maintain the required 30-pts to keep his status. He soon got a job in Chicago’s O’Hare Airport with a flying unit in the National Guard. Was soon redeployed to the Bahamas in 1958. (1:15:20) o Wraps up by mentioning that he had received his degree at Calvin in education and history. Afterwards he went on to get his Masters at University of Michigan in Business Administration and settled in Chicago. (1:17:10) o Further discusses how he had met his wife in college and their 54 years together. (1:17:30)  Interview ends (1:19:54) � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Veterans History Project Creator An entity primarily responsible for making the resource Grand Valley State University. History Department Description An account of the resource The Library of Congress established the Veterans History Project in 2001 to collect memories, accounts, and documents of U.S. war veterans from World War II and the Korean War, Vietnam War, and conflicts in the Middle East and elsewhere, and to preserve these stories for future generations. The GVSU History Department interviews are part of this work-in-progress, and may contain videos and audio recordings, transcripts and interview outlines, and related documents and photographs. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1914- Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Afghan War, 2001--Personal narratives, American Iran Hostage Crisis, 1979-1981--Personal narratives, American Korean War, 1950-1953--Personal narratives, American Michigan--History, Military Oral history Persian Gulf War, 1991--Personal narratives, American United States--History, Military United States. Air Force United States. Army United States. Navy Veterans Video recordings Vietnam War, 1961-1975--Personal narratives, American World War, 1939-1945--Personal narratives, American Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Contributor An entity responsible for making contributions to the resource Smither, James Boring, Frank Relation A related resource Veterans History Project (U.S.) Identifier An unambiguous reference to the resource within a given context RHC-27 Language A language of the resource eng Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455">Veterans History Project interviews (RHC-27)</a> Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context FrensJ Title A name given to the resource Frens, John (Interview outline and video), 2003 Creator An entity primarily responsible for making the resource Frens, John Description An account of the resource John Frens is a World War II veteran who served out of the 792nd Bomb Squadron of the U.S. Army Air Corps from December, 1942 to 1945, and remained in the reserves until 1958. He served in the Army Air Corps as a B-29 navigator. His unit was based first in India, then later in China and in the Marianas. He participated in bombing missions against Japanese positions in Southeast Asia and China, and later in the strategic bombing of Japan in 1945. Contributor An entity responsible for making contributions to the resource Boring, Frank (Interviewer) Michigan Military Preservation Society (Grand Rapids, Mich.) Subject The topic of the resource Oral history Veterans History Project (U.S.) United States--History, Military Michigan--History, Military Veterans Video recordings World War, 1939-1945--Personal narratives, American United States. Army Air Corps Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Type The nature or genre of the resource Moving Image Text Relation A related resource Veterans History Project (U.S.) Date A point or period of time associated with an event in the lifecycle of the resource 2003-06-25 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455">Veterans History Project Collection, (RHC-27)</a> Format The file format, physical medium, or dimensions of the resource application/pdf video/mp4 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/2473ca7f59c52917b0f1f0b2bd26305a.jpg 4f0db173808182c211c794825acdcec3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image 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. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X1516 Title A name given to the resource Fresco (MiG-17) USSR fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Fresco (MiG-17) USSR fighter, March 1, 1955. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Russia Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1955-03-01 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/cc48fc06ec8f2b516153d7c9b13923f8.jpg 948d2f5f2106f481fcdf4f67a726755c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image 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. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X1517 Title A name given to the resource Fresco (MiG-17) USSR fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Fresco (MiG-17) USSR fighter, March 1, 1955. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Russia Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1955-03-01 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/8eb3442ee3313a38cd7b34d4f6b6e2cf.jpg d320d6f5e4eb760118805f9b2913f43c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image 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. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X1537 Title A name given to the resource Fresco (MiG-17) USSR fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Fresco (MiG-17) USSR fighter, September 1, 1954. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Russia Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1954-09-01 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/1b8d1747e151089593746f57eb3505e8.jpg 86eaaebec7cd61fb0f801b636e229d93 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image 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. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X1545 Title A name given to the resource Fresco (MiG-17) USSR fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Fresco (MiG-17) USSR fighter, September 1, 1954. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Russia Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1954-09-01 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/4e83c82e706dfe85590d6afa1f5363cb.jpg d8ac3ff625c37d84d0e65b34758f9d98 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image 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. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X1559 Title A name given to the resource Fresco (MiG-17) USSR fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Fresco (MiG-17) USSR fighter, September 1, 1954. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Russia Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1954-09-01 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/32e1ee165a371f99635596438178d3eb.jpg 6fe66999a158e6dca7bf94bb4bc6a8ad Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image 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. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X1561 Title A name given to the resource Fresco (MiG-17) USSR fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Fresco (MiG-17) USSR fighter, September 1, 1954. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Russia Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1954-09-01 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/37461f7c1bcd9cb9602987653c7e9613.jpg 8bfec2b6029920acb1efdd62b337ee30 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image 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. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X1562 Title A name given to the resource Fresco (MiG-17) USSR fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Fresco (MiG-17) USSR fighter, September 1, 1954. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Russia Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1954-09-01 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/d4e5acd0428252f15edc452aca2f8bb2.jpg 5ff8d34c2828932a349be3a1362c321a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image 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. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X1563 Title A name given to the resource Fresco (MiG-17) USSR fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Fresco (MiG-17) USSR fighter, September 1, 1954. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Russia Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1954-09-01 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives