400 24 26018 https://digitalcollections.library.gvsu.edu/files/original/67136430ed55e4a8f7c168571b531fc5.jpg 486032acdf64e8751905fb1e7ab0f55e 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 HuizengaPaul_Photo4 Creator An entity primarily responsible for making the resource Grand Valley State University. University Communications Title A name given to the resource Huizenga, Paul Description An account of the resource Paul Huizenga, Biology Subject The topic of the resource Grand Valley State University – History College teachers Universities and colleges – Faculty 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/fe811471a6510f745649778713824d5d.jpg 63485dec04b377fb251cd8b47e7afe81 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 HuizengaPaul_Photo5 Creator An entity primarily responsible for making the resource Grand Valley State University. University Communications Title A name given to the resource Huizenga, Paul Description An account of the resource Paul Huizenga, Biology Subject The topic of the resource Grand Valley State University – History College teachers Universities and colleges – Faculty 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/fa6852caa7e1a5976b795b9dfed828c9.jpg 23cca42bf783223c6b95ac9c3b63ec3a 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 HuizengaPaul_Photo6 Creator An entity primarily responsible for making the resource Grand Valley State University. University Communications Title A name given to the resource Huizenga, Paul Description An account of the resource Paul Huizenga, Biology Subject The topic of the resource Grand Valley State University – History College teachers Universities and colleges – Faculty 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/ff4d943bb0e50c58ef705ee46b17623f.mp4 af3300d63aa64de949256fb9737f17cc https://digitalcollections.library.gvsu.edu/files/original/7b18d106b433ee3509115da384c04214.pdf 6d81ada9f79c1e841c8ab3c8b238924c PDF Text Text Grand Valley State University Veterans History Project Robert Huizenga Vietnam War Interview Length: (01:11:08:00) Pre-enlistment life / Training (00:00:14:00)  Huizenga was in Portland, Michigan, in 1948 (00:00:14:00) o While Huizenga was growing up, his father worked on a farm; Huizenga himself worked on the farm until he was fourteen, at which point his family moved to Hudsonville, Michigan (00:00:22:00) o The family moved because Huizenga’s father had reached the age where working on the farm was too much for him (00:00:34:00) o Huizenga had five older sisters, meaning that there were six children in Huizenga’s family total (00:00:47:00)  After the family moved, Huizenga attended Hudsonville High School and graduated from there in 1966 (00:00:55:00)  Huizenga graduated on June 2nd, on June 10th he turned eighteen and by June 16th, he was in the Marine Corps boot camp in San Diego (00:01:02:00) o Huizenga had originally signed up for the Marine Corps in March 1966 on a delayed program (00:01:17:00) o Because Huizenga was seventeen when he signed up for the Marines, he needed a parent to sign as well; Huizenga’s father signed under the stipulation that Huizenga graduate from high school (00:01:25:00) o All his life, Huizenga had wanted to make a career out of being in the military (00:01:44:00)  Huizenga chose the Marine Corps in particular partially because of their uniforms and because he figured that he was going to be drafted regardless, he wanted to go to the best, which at the time, he considered was the Marine Corps (00:02:05:00)  Another motivation Huizenga had for joined the Marine Corps was that he wanted to go to Vietnam (00:02:31:00) o During his final year in high school, Huizenga immersed himself in newspaper articles and television reports about what was happening in Vietnam (00:03:01:00)  At the time, Huizenga remembers a more positive attitude regarding the war, although he figures that might have been because he only read the stories that he wanted to see (00:03:30:00) o In March 1966, Huizenga went through a physical in Detroit at the same time he signed the paperwork to join the Marines (00:04:32:00)  By the time he actually went to boot camp in June, Huizenga was ready to go (00:04:39:00)  In order to get to boot camp, Huizenga and sixty other men flew on a commercial flight from Detroit to San Diego (00:04:54:00) �   o When the flight landed in San Diego, the men were all joking around as they walked down a hallway but when they reached the end of the hallway and went outside, there was a group of men yelling at them to get at attention with their toes on the curb (00:05:10:00) o As the men stood at attention, cars were driving past with children in them who waved at the men (00:05:32:00)  The only thing Huizenga could think was that he had screwed up but on the bright side, he only had three more years of it (00:05:43:00) From the airport, the men boarded Marine Corps buses and were taken to the base, where they were made to stand on yellow footprints painted on the ground outside the bus; as the men stood on the footprints, they were called back to receive a haircut before returning to the footprints (00:06:08:00) o After the haircuts were done, the men walked to a large room where they received a yellow t-shirt, red shorts and white shoes, while placing all their civilian clothes, save for their lighters, cigarettes, and wallets, into a box that the Marines then shipped back to the men’s homes (00:06:29:00) The first week of the training was mostly the men running back and forth to receive shots and getting their records straightened out; when the men started out, they had already been assigned to a training platoon (00:06:56:00) o It is hard for Huizenga to remember the backgrounds of the other men in his training platoon because everything happened so fast; however, Huizenga does remember that there was a large diversity amongst the platoon, with men from all over the country (00:07:24:00)  Huizenga remembers there being a lot of farm boys and men like himself, from smaller towns and cities (00:07:34:00)  The men did not really talk about their backgrounds because they did not really have time to talk about them (00:07:53:00) Once the men made it through the first week of processing, the drill instructors had a schedule already set up for them (00:08:08:00) o After the in-processing, the instructors taught the men how to drill, how to march, the manual of arms, etc. (00:08:16:00) o The men woke up around five o’clock in the morning and went to bed around nine o’clock at night; the instructors had it set up so that the men did not have too much time to think (00:08:24:00)  On Sunday morning, the men were allowed to attend church services and were given a couple hours off until lunch; however, once lunch was over, they went right back to training (00:08:37:00)  At least with Huizenga’s platoon, the instructors never woke the men up in the middle of the night to do training (00:08:56:00) o Every so often, the instructors gave the men an hour break to read letters from home and to write letters in response (00:08:59:00) o The drill instructors had regimented the entire situation with the premise of keeping the men’s minds focused on the primary task at hand, completing their boot camp (00:09:07:00) �       Huizenga would describe the drill instructors for his platoon as “big, mean, and ugly”; at first, the drill instructors fit that description, but once the men reached the end of the training, they viewed the drill instructors as just regular Marines (00:09:24:00) o The drill instructors had to be hard on the men so that the men would respect the instructors; therefore, if a man screwed up, the drill instructors often came down hard on him (00:09:37:00) At first, it was not hard for Huizenga to adjust to life in Marines, although on one night, everything came together and he broke down (00:09:58:00) o Huizenga sat in the duty office and cried while the instructors gave him a cup of coffee and a little sympathy before sending him back to the barracks; nevertheless, the next day, Huizenga was fine (00:10:07:00) When he joined the Marines, Huizenga weighed around one-hundred-fifty-five / onehundred-and-sixty pounds and could do all the physical aspects of the training (running, push ups, etc.) (00:10:32:00) o Nevertheless, Huizenga was in even better shape by the time he left boot camp (00:11:02:00) The boot camp was supposed to last for eight weeks but the men actually spent around ten weeks because of the processing (00:11:06:00) o For two weeks, the men went to the rifle range and trained using M-14 rifles, learning how to sight the rifles, as well as use the sights, check for windage, and basic infantry tactics (00:11:24:00)  Having grown up on a farm, Huizenga had used rifles before but he could not wait to get his first “military” rifle; however, when he was made to sleep with the rifle in his bunk, he found out it was not so much fun to have as he originally thought (00:11:45:00) Some of the other men who started the training with Huizenga were “let go” (00:12:06:00) o One man cut his wrists but luckily, the drill instructors managed to reach the man before he bleed to death; after the incident, the drill instructors had the man stand in front of a billboard daily and read the Marine Corps manual but the man eventually left regardless (00:12:12:00) o Another man had flat feet and the drill instructors let him out as well even through he wanted to stay (00:12:29:00) o Huizenga believes that for the most part, the overwhelming majority of the men who enlisted were in for the duration (00:12:39:00) Two of Huizenga’s drill instructors had already served in Vietnam (00:12:53:00) After he completed boot camp, Huizenga joined an Infantry Training Regiment based at Camp Pendleton, California, for an additional four to six weeks (00:13:02:00) o While with the regiment, Huizenga and the other Marines learned basic infantry tactics; the instructors stressed that every Marine was an infantryman, so the men needed to learn infantry tactics (00:13:12:00) o The men received additional, more diversified weapons training, everything from a 106mm recoilless rifle to the B.A.R. (Browning Automatic Rifle) to a .45 caliber pistol (00:13:40:00)  Ultimately, the men received short, individual instruction period with all the weapons that were available at the time (00:14:05:00) �  o All the men stayed together through the Infantry Training Regiment and once that was finished, they all received leave before reporting to whatever school the Marines had chosen for them (00:14:24:00) Huizenga received orders for motor transport school at Montford Point, North Carolina, which was located near the larger Marine Corps base at Camp Lejeune (00:14:35:00) o The base at Montford Point consisted of wooden barracks with two big fuelburning stoves in them (00:15:06:00)  When the wind blew, it blew right through the barracks because there was no insulation to stop it; because there was nothing behind it, the men could see the siding from the inside of the barracks (00:15:20:00) o On a day-to-day basis, Huizenga was learning how to work on deuce-and-a-half trucks (two-and-a-half ton trucks) in second echelon maintenance, which meant he was essentially a glorified parts changer (00:15:44:00)  Huizenga and the other men did not really get into working in the engines or components because that work was reserved for the third echelon (00:15:58:00)  Apart from the deuce-and-a-halfs, Huizenga and the other men also worked on personnel carriers and jeeps; whatever vehicles the unit had at the time were the vehicles the men worked on (00:16:14:00) o By this time, the men were allowed to get weekends passes to go off base, after dinner, they had the evenings free unless they were assigned to guard duty, there were movies on the base for the men to watch, and there were places where they could buy beer and pop (00:16:37:00) o Huizenga’s training at Montford Point lasted for another six weeks (00:17:04:00) o At one point during their earlier training, Huizenga and the other men filled out aptitude tests and the Marines used those tests in determining where the soldiers were assigned for their advanced training (00:17:16:00)  Huizenga had grown up working with farm equipment and a friend’s dad had a gas station in Hudsonville and Huizenga would help the dad repair cars (00:17:26:00) After he finished the training at Montford Point, Huizenga went onto Camp Lejeune proper and was placed into a motor transport battalion, where he began working in the battalion’s motor shop (00:17:48:00) o Huizenga stayed with the motor transport battalion for three or four months before he received his orders to deploy to Vietnam (00:18:04:00)  The men had always been told that they were Marines, which meant that at some point, they were going to Vietnam (00:18:23:00) o One day, the officers called the men to formation and said they needed two volunteers for Vietnam; naturally, all the men raised their hands (00:18:33:00)  The officers picked two men, Huizenga was not one, but two weeks later, Huizenga heard his name along with several other names read over the intercom, telling him to report to the CO (Commanding Officer) (00:18:41:00)  Huizenga and the other men reported to the CO and he told them that they had just volunteered to go to Vietnam, which is what Huizenga had always wanted to do (00:18:54:00) �  In the time he had already been in the Marines, Huizenga had not had too much contact with Marines who had already been to Vietnam; Huizenga and the younger Marines were more rambunctious while the older Marines who had already been to Vietnam kept to themselves wanted nothing to do with the younger Marines (00:19:11:00) Huizenga was given a three-week leave before having to report to El Toro Naval Air Station in California for an additional two weeks of paperwork and shots (00:19:34:00) o While at El Toro, Huizenga and the other Marines who were deploying did not receive too much in the way of additional information about what was happening in Vietnam at the time (00:20:04:00) o In order to actually get to Vietnam, Huizenga and the other Marines flew aboard a commercial airliner that the military had chartered; the only civilians on the flight were the pilots and the stewardesses (00:20:12:00)  As the flight approached Da Nang, the pilot came over the intercom and said that the temperature was 89º and the wind was coming out of the north, northwest with light to moderate ground fire (00:20:28:00) Vietnam Deployment (00:21:01:00)  Huizenga’s first impression of Vietnam was that it was hot and stinky; when he stepped off the airplane, they both just hit him (00:21:01:00)  When they got off the plane, Huizenga and the other men were placed on the back of a semi-truck with an open-top trailer covered with chicken wire; when someone asked what the chicken wire was for, they were told it was meant to keep the Vietnamese from throwing hand grenades into the trailer (00:21:14:00) o The men were eventually taken to a spot, dropped off and told where the hooches were to spend the night in, and if necessary, where the nearest trenches were in case of an enemy rocket attack (00:21:41:00) o The first night the men were in Vietnam was quiet; although there were not any enemy mortar or rocket attacks, it was the fear of those attacks, plus the sound of artillery firing in the distance, kept the men awake and alert (00:22:03:00)  The following morning, someone showed up at eight o’clock and began assigning men to different units according to what each individual Marine’s job status was (00:22:28:00) o Huizenga was with another Marine who he had gone through boot camp and the other training with and eventually, both men received an assignment to the 1st Anti-Tank Battalion, although Huizenga had no idea what that was (00:22:44:00)  Eventually, someone came and picked up Huizenga and the other Marine and took them to where the battalion was stationed, on a hill just outside Da Nang (00:23:04:00)  Huizenga remembers the first night he and the other Marine were with the battalion, being told by the staff sergeant that eventually, they had to do interior guard duty in their shop, which meant spending the night walking around the inside of the compound with their rifles (00:23:31:00)  Huizenga remembers the first time he did the interior guard duty, he only had a rifle and five magazines of ammunition; he did not �    have a helmet or flak jacket because the battalion did not have a spare one to give him (00:24:05:00)  At midnight, someone woke Huizenga up and told him he had to do guard duty; although he had no idea about the camp, Huizenga still had to walk guard duty and it was on that night that he learned what fear really was (00:24:18:00) When Huizenga had been at El Toro prior to flying to Vietnam, the Marines tried to give Huizenga and the other men some information about Vietnam; however, the information was like reading a book and once the men arrived in Vietnam, the book did not mean anything because it was totally different (00:25:02:00) The base where the 1st Anti-Tank was stationed was fortified, with barbed wire surrounding the entire perimeter and mines placed within the barbed wire (00:25:28:00) o The base was located on a hill overlooking the Da Nang river and there were bunkers at set intervals all around the top of the hill that were manned at night, with three Marines per bunker (00:25:36:00) o Apart from Huizenga’s battalion, there was also the 1st Motor Transport Battalion and a tank battalion located on the base (00:26:01:00) The primary weapon of Huizenga’s battalion was the Ontos, a tracked vehicle with six 106mm recoilless rifles mounted on the outside (00:26:22:00) o Although the six recoilless rifles represented a lot of firepower, the Ontos was not a very safe vehicle for the crew because the loaders had to get out in order to load the rifles; as well, the armor plating was only one inch thick, which an armor piercing round could penetrate (00:26:32:00) st The 1 Anti-Tank Battalion eventually disbanded, about five to six months after Huizenga joined it, with the entire battalion being condensed into a single company, which then moved north, to the Quang Tri area; when the battalion condensed, Huizenga transferred to the 1st Motor Battalion (00:27:07:00) o In the time Huizenga was with the 1st Anti-Tank Battalion, the Ontos would regularly join convoys as support vehicles as well as offer support to infantry units in the field (00:27:42:00)  The Ontos would often return damaged and in some cases, were towed back behind wreckers, in which case, they were used for parts to repair the other vehicles (00:28:01:00)  The Ontos was a weapon the North Vietnamese hated because of the Ontos’ firepower, so the North Vietnamese would specifically attack Ontos (00:28:14:00) o During his time with the 1st Anti-Tank, Huizenga worked in the headquarters/supply company doing mechanical work on the company’s jeeps and personnel carriers (00:28:37:00)  On a typical day, Huizenga would wake up, go to breakfast, complete whatever assignments needed to be done, go to lunch, finish any remaining work, then go to dinner; after dinner, if he did not had guardduty, the he had the evening off to do whatever (00:28:48:00)  Every once in awhile, Huizenga left the base to go into Da Nang to pick someone up as well as take home the Vietnamese girls who worked in the bar on the base (00:29:12:00) �  Although he had opportunities to get off the base, there were not any reasons for Huizenga to go off the base (00:29:33:00) o Apart from the Vietnamese girls working in bar, other Vietnamese civilians worked in the mess hall, as barbers, and two worked in the mechanic’s shop doing general clean-up (00:29:43:00)  Although there were concerns about the Vietnamese working on the base being VC (Viet Cong), the men tended to overlook those concerns (00:30:07:00)  Huizenga was never made aware of anyone on the base being picked up for being a member of the VC (00:30:20:00) o After Huizenga had been on the base for about three weeks, he experienced his first enemy mortar attack, which was another rude awakening because it was also the time he saw his first dead Marine (00:30:39:00)  Huizenga remembers the whistling sounds the mortar rounds made as they came into the base and he remembers someone getting onto the intercom to tell the rest of the men to get into trenches (00:31:13:00)  Although the attack seemed like it lasted all night, Huizenga figures it did not last for more than fifteen or twenty minutes (00:31:26:00)  During the attack, Huizenga believes the enemy were just lobbing mortar rounds onto the base, trying to hit whatever they could (00:31:40:00)  From the base, the men could see the glow of the mortar rounds as they left the mortar tubes and whenever the men saw the glow, they would fire their weapons in that direction (00:31:50:00)  A small Vietnamese village was located at the bottom of the hill the base was situated on but Huizenga is not sure if the mortar attack came from that direction; during the attack, he was lying face first in the trench and wanted nothing more than to pull the ground over the top of him (00:32:12:00)  There were two more enemy mortar attacks on the base while Huizenga was stationed there (00:32:44:00) o Although there were no enemy sapper attacks on the base, there would be periodic sniper fire (00:32:53:00) Huizenga left the first base around September/October 1967, when he was assigned to “Bravo” Company, 1st Transport Battalion; although the battalion headquarters was located at the old base, Bravo Company was deployed at Quang Tri (00:33:17:00) o After Huizenga transferred to the new battalion, he spent a couple of days at the battalion headquarters waiting for a staff sergeant; once the staff sergeant arrived, he and Huizenga flew to Quang Tri aboard a helicopter (00:33:57:00) o Brave Company was a traditional truck company that the Marines labeled as a “field motor transport” and the company supported the infantry, hauling both the infantry and their supplies around (00:34:17:00) o The camp where the company was stationed was a hodge-podge of tents thrown together and surrounded by barbed wire, with an ARVN (Army of the Republic of Vietnam) camp across the road (00:34:51:00) �  Huizenga saw a fair amount of ARVN soldiers but in all honesty, did not think too much of them; to Huizenga, it seemed to like the Americans were doing the job for the ARVNs (00:35:24:00)  However, looking back, Huizenga believes his first impression might be unfair because the ARVN soldiers were fighting for their country (00:35:52:00)  Nevertheless, Huizenga did not pay too much attention to the ARVN camp adjacent to Bravo Company’s camp (00:36:17:00) o Before Huizenga’s arrival, the previous mechanics had set up at tent on the base and whichever vehicle needed repairs, the men would work on it (00:36:39:00)  The company lost a fair amount of trucks, with enemy landmines causing the most damage (00:36:44:00) Bravo Company stayed at the base outside Quang Tri for another three months after Huizenga joined the company before pulling back the another base to the south of Quang Tri, Camp Carroll, just before the beginning of the Tet Offensive (00:36:55:00) o The company stayed at Camp Carroll for about two weeks before moving to a camp in the Gia Le province (00:37:14:00)  The Gia Le camp was circular and the 1st Motor Battalion shared the camp with an engineer battalion, a tank battalion and a SeaBee battalion; the camp resembled a giant pie, with each battalion having a quarter slice for itself (00:37:21:00)  A couple of days after the battalion arrived at the camp in Gia Le was when the North Vietnamese Tet Offensive began (00:37:35:00) o While Bravo Company was still located outside Quang Tri, Huizenga began going out on the convoys, manning a .50 caliber machine gun mounted on the top of the deuce-and-a-half (00:37:50:00)  Although the convoys occasionally came under fire, most of the time, it was only harassing sniper fire because the enemy knew that the convoys were always in contact with helicopters and if they came under heavy fire, the convoys would call in the helicopters (00:38:05:00)  On some occasions, the convoy would go all the way from Quang Tri to Da Nang, which was a good day's drive (00:38:35:00)  However, part of the reason for the long drives was because the roads between the two cities were not always in the best condition and in some spots, were only gravel (00:38:43:00)  Although mine clearing was supposed to be done on a road before the convoy got there, it was not always done; therefore, every once in a while, a truck would hit a mine (00:38:55:00)  Fortunately, most of the time, the trucks only hit smaller mines; that, plus that fact that the men had lined the beds of the trucks with sandbags helped protect the truck’s driver and the assistant driver (00:39:09:00)  Over time, going on the convoys became part of everyday life for Huizenga; he never thought about what kind of target he made for enemy soldiers while manning the machine gun (00:39:32:00) � o The base outside Quang Tri was pretty quiet, although Huizenga saw not stationed there for too long (00:40:17:00) When the company moved to Gia Le, it was because the battalion commanders were trying to pull the entire battalion back together (00:40:35:00) o Bravo Company was the first unit on the base and when the Tet Offensive began, they provided a large amount of support to the infantry fighting in Hue, bringing supplies and fresh troops while carrying out wounded (00:40:44:00)  It was daily and eventually, nightly convoys for the first couple weeks of the offensive (00:41:02:00) o The camp itself came under enemy attack in the opening rounds of the offensive; however, because the attack was more of a diversion away from Hue, the enemy did not hit the base too hard and the men stationed on the base were able to stop the enemy at the wire (00:41:19:00) o The really intense fighting and convoys lasted for about the first week-and-a-half / two weeks; as more infantry poured into Hue and the commanders figured out how to effectively deal with the enemy, everything came together (00:42:04:00)  Nevertheless, it still took between a month and five weeks for everything to be taken care of in Hue (00:42:28:00) o The convoys running in and out of the city came under enemy fire a lot, everything from snipers to mortar rounds (00:42:44:00)  By this time, Huizenga was no longer manning a .50 caliber but was acting as an assistant driver; although Huizenga believes nothing ever really got close to him, rounds were still hitting the truck (00:43:08:00)  Huizenga’s truck was never disabled but there were trucks that were disable by the enemy; the standard procedure for dealing with a disabled truck depended on the condition of the disabled truck (00:43:30:00)  The company had a wrecker and if the men could get the disabled truck on the wrecker and back to the camp in a fair amount of time, then they did that (00:43:44:00)  Other times, the men would hook a cable from the disabled truck to a working truck and have the working truck tow the disabled truck back to the camp (00:43:52:00)  However, if a truck was too damaged for either method, the men would push it off to the side of the road and would worry about getting it later (00:44:00:00) o Later, the enemy made another, more serious attempt at attacking the camp in Gia Le (00:44:16:00)  The 101st Airborne Division was moving into a camp adjacent to the original camp and during the second attack, the enemy managed to make it inside the wire of the Gia Le camp (00:44:21:00)  Estimates of the size of the enemy force ranged from a company to a battalion and they ended up destroying a couple of bunkers and a single hooch (00:44:32:00)  Following the second enemy attack on the base was when Huizenga began questioning the media regarding the war (00:45:23:00) �   According to the media, during the attack, the 1st Motor Battalion alone killed eighty-two enemy soldiers while the 101st Airborne killed eighty-two soldiers as well while the SeaBee battalion also killed eighty-two soldiers; as far as Huizenga knew, only eightytwo enemy soldiers were killed total but three different units claimed all eighty-two (00:45:38:00)  During the second enemy attack, none of the men in the 1st Motor were killed and although a couple were wounded, the wounds were not serious (00:46:01:00) Following the Gia Le camp, the battalion moved further south, to a camp outside Da Nang (00:46:32:00) o Once in the new camp, the routine changed and now, five trucks with a mechanic in support would be sent out to an infantry battalion; a lot of the time, Huizenga would now be in the field, supporting the trucks (00:46:35:00) o At one point, Huizenga was assigned to an infantry battalion located at one of the bases that surrounded Da Nang; that base in particular was the closest of the three bases to the South China Sea (00:46:51:00)  There was a lot of enemy harassment fire on the base, with the enemy periodically launching several mortar rounds into the base three or four nights a week; as well, there was also sniper fire coming from the tree line during the day (00:47:03:00)  Huizenga and the other men would periodically laugh at the sniper fire because the snipers would never hit anything and the men would watch for half an hour as jets dropped bombs all along the tree line (00:47:27:00)  However, half an hour after that, the base would come under more sniper fire (00:47:44:00)  One night, the mortars rounds seemed to be coming onto the base heavier than normal (00:47:51:00)  Huizenga and the other men from Bravo Company had been told that they were not part of the unit stationed on the base, so they were to go to a bunker to wait and if they were needed, then somebody would come to get them (00:47:59:00)  That night, Huizenga was smoking a cigarette in the doorway of the hooch wearing only his underwear when a man ran past him; Huizenga thought the man looked funny then realized it was a Viet Cong (00:48:09:00)  The enemy managed to blow up a number of bunkers that night, killing a large number of Marines (00:48:32:00) o One of the men from Bravo Company was wounded by a piece of shrapnel and after that night, Huizenga and the other men kept to the bunker (00:48:44:00) While Bravo Company was still stationed at the camp in Gia Le, Huizenga still had a year remaining on his enlistment and the Marines wanted to send him back to Camp Lejeune (00:49:21:00) �o However, Huizenga did not like Camp Lejeune because he did not have any vehicle to move around in and his impression of the people living around the base was that they hated Marines (00:49:36:00) o Huizenga knew that he would be going back to the United States for a couple of months then returning to Vietnam because he would volunteer for another tour of duty (00:49:53:00)  Therefore, he came to the conclusion that he should just stay in Vietnam because he would be with people he knew, in a place he knew, doing a job and having a routine that he knew (00:50:01:00) o Huizenga chose to extend for an additional nine-month tour and was granted a thirty-day leave; the leave did not start until Huizenga arrived home and did not end until he left his home (00:50:08:00)  The feelings Huizenga felt when he went home on the leave were very weird and difficult to explain because the people at home did not have a clue about what was going on (00:50:35:00)  Huizenga would try to start a conversation with someone he knew from high school but would have to walk away fifteen minutes later because in his mind, the other person did not have a clue about what life was really like (00:50:48:00)  His parents expected Huizenga to act just like he had during high school but Huizenga had moved beyond that (00:51:05:00)  Huizenga had to guard against the language he used while at home; the first time he used foul language was at the dinner table when he asked his mother to pass the f****** salt (00:51:24:00) o Huizenga’s father just kept eating and his mother did pass him the salt but told him to watch his language (00:51:35:00)  Huizenga noticed criticism and opposition to the war but he made an effort to avoid them because he knew he was going back to Vietnam (00:51:55:00)  At that point, Huizenga did not want to get around any demonstrators because he was afraid of what he might do (00:52:02:00)  By the time the leave ended, Huizenga was ready to go back to Vietnam (00:52:24:00) Vietnam Extension(s) / Post Military Life (00:52:32:00)  When he returned to Vietnam following his leave, Huizenga went back to Brave Company, 1st Motor Battalion (00:52:32:00) o Both in the time Huizenga was with the battalion and when he was on leave, there was a regular turnover of soldiers in the battalion (00:52:39:00)  At one point, there were eight Marines working in the shop, including Huizenga, and they grew into a tight-knit group; however, some of the older men eventually rotated home and replacements were brought in to fill the holes (00:52:44:00) �        The idea of the older Marines teaching the younger Marines what the younger Marines needed to know and once the “younger” Marines become the older Marines, they too would teach a new batch of younger Marines worked well in Huizenga’s unit (00:53:12:00) Bravo Company was originally commanded by a captain, then by a lieutenant; however, Huizenga and the other men in the shop normally reported to a sergeant who worked in the shop, keeping track of everything the went on and doing all the paperwork (00:53:24:00) o One of the sergeants who Huizenga worked under had been a sergeant for eighteen years (00:53:46:00) Pretty much all the other Marines in the shop with Huizenga were around the same age as him, eighteen, nineteen, or twenty years old (00:54:02:00) After Huizenga finished his nine-month extension, the Marines were going to give him orders to Camp Lejuene, where he would finish the remaining five or six months on his enlistment (00:54:17:00) o However, Huizenga had heard of the early out program, so he calculated that if he stayed in Vietnam for another three months, then he would get out of the Marines three months early (00:54:26:00) o When Huizenga returned to El Toro following the additional three months, they were calling out the different MOSs (Military Occupational Specialty) with the time remaining; when they reached Huizenga’s MOS, there was 30 days and Huizenga had 29 days, so he had done his math correctly (00:54:39:00) When Huizenga returned to Vietnam for his first extension, 1st Motor was still stationed at the camp in Gia Le (00:55:16:00) o A few months after he returned was when the battalion moved south to around Da Nang and Huizenga spent the remainder of his tour in that area (00:55:21:00) By the time Huizenga left Vietnam, everything had become so “screwy” that Huizenga thought it was time for the United States to get out and end the war (00:55:45:00) o Huizenga did not want to become a protestor; he would protest the war, not the warriors who fought it (00:55:52:00) o While Huizenga was in Vietnam, the process of Vietnaminization began but from Huizenga’s perspective, the entire process was not going to work; instead, in his mind, it would have been better for the United States to simply pull out because the war was going no place (00:56:03:00) Although Huizenga and the other men working in the shop did not have much in the way of contact with the truck drivers, on the whole, the morale of the unit was pretty good (00:56:39:00) o The men had to rely on each other to keep their morale up, so they would tell stories about girlfriends and family and life back home (00:56:49:00) Huizenga saw enough drug use by different men throughout his tours (00:57:22:00) o When the battalion had pulled back to Da Nang, there was one specific bunker known as the “druggies' bunker” (00:57:27:00) o Marijuana was fairly well-used in the battalion because the men did not have to go out into the field (00:57:36:00) o Although smoking marijuana was accepted for the most part, akin to drinking a beer, there were some men who could not handle the effects (00:58:05:00) �      At one point, one of the men was shipped to Japan for thirty days to get “clean” and dry out; the man had OD and had to be medieaced from the base (00:58:22:00)  About two weeks after the man returned, he was part of a convoy that Huizenga was also on; when the convoy had stopped, the men went along the entire convoy asking for marijuana (00:58:40:00)  When no one had any marijuana, the man took a rag, dipped the rag into one of the truck’s fuel tanks, which was filled with diesel, held the rag to his face, and inhaled (00:58:57:00) Towards the end of his deployment in Vietnam, Huizenga noticed more racial tension on the bases between the men (00:59:16:00) o According to the story that Huizenga heard, one night when the unit was in Da Nang, a black man and a white man were both going after the same Vietnamese bar maid (00:59:36:00)  Later that night, three or four black men ended up jumping the white man and put the man in the hospital (00:59:53:00)  One of the hooches was used primarily by black men and following the incident, the officers disbanded the hooch (01:00:01:00) o Although the racial tension was not always too bad, Huizenga and the other men could still feel it (01:00:12:00) o Huizenga figures around twenty to thirty percent of the truck drivers were black but all the mechanics he worked with in the shop were white (01:00:20:00) o The assassination of Martin Luther King, Jr. did not do any good for the racial problems in the unit (01:00:41:00) o When there was fighting, there were not any racial problems; it was when all the men were back at base camp that it got worse, especially if there were drugs and/or alcohol involved (01:00:51:00) At one point, Huizenga had to identify the body of one of his good friends (01:01:34:00) o It was December 1968, a drunk Marine walked into the hooch where the friend was and shot the friend, killing him (01:01:47:00) o For years afterwards, Huizenga and a group of Marines would meet with the parents of the friend, spending weekends at their home (01:02:05:00) o This was one of the harshest memories that Huizenga has of being Vietnam (01:02:11:00) Huizenga kept in contact with the other men in the unit for awhile after he was out of the service; however, over the years, he has lost touch with them (01:02:32:00) It was not long after Huizenga joined the Marines that he realized he was not going to make a career out of being in the military; as Huizenga got out of boot camp and saw other Marines, he gradually realized that he did not want twenty years of that (01:03:01:00) o However, if he had not gone at all, Huizenga would have regretted the decision because joining the Marines was something he wanted to do and something he had to do (01:03:35:00) It is hard for Huizenga to say what he learned from serving in the Marines that he could not have learned somewhere else (01:03:58:00) �      During his tour(s), Huizenga twice went to Hawaii on R&R to visit a friend from high school who was in the Navy and stationed on Hawaii (01:04:18:00) o While Huizenga was in Hawaii, other people could tell that he was in the military, mostly because he had a short haircut (01:04:44:00)  At one point, Huizenga and his friend were walking down Waikiki Beach Blvd. when someone dropped a string of firecrackers behind them; Huizenga immediately hit the ground then looked around before realizing it was a prank (01:04:52:00)  Nevertheless, the people in Hawaii were very hospitable (01:05:18:00) Huizenga’s goals once he was out of the military were to get a job, let his hair grown long, and go out drinking and chasing women (01:05:34:00) o Huizenga felt he had missed doing that because the time between his being in high school and being in the military was only two weeks and he did not know where he belonged at that point (01:05:52:00) o To that end, Huizenga was getting drunk six nights a week and drinking away his pay check from his job working in construction while also getting into fights with his parents until he finally moved out (01:06:10:00) Huizenga eventually grew out of the initial phase of his post-military life, met and married a beautiful woman, and had two sons (01:06:28:00) o It eventually reached the point where Huizenga’s wife gave him an ultimatum, either the bottle or his family and Huizenga decided he wanted his family (01:06:38:00) On the bases where Huizenga served, there were screens put up so the men could watch movies; apart from the screens, there were “sloop shoots”, where the men could get a cold beer or pop and hamburger or hot dog and some potato chips (01:07:13:00) o As well, every so often, there was a USO show on the base; at one point, Bob Hope was in Da Nang and although Huizenga and some other men tried to get tickets to the show, there were too many other men in front of them (01:07:29:00)  Sometimes, the show was a Filipino rock band and other times, it was an American rock band (01:08:06:00) Once he returned to the United States permanently, Huizenga tried to avoid and ignore the anti-war sentiment as much as he possibly could (01:08:46:00) o He did not leave his house for the first month until his hair had grown out because he did not want people to know where he had been (01:08:54:00) Huizenga initially did not talk with others about his experiences in the war but after he quit drinking, he became involved in the VA (01:09:05:00) o Huizenga remembers the first time he went to the VA, the nurse was asking him a series of questions and in the middle, the nurse stopped and based on the answers Huizenga had given, recommended Huizenga see a psychiatrist (01:09:23:00) o When the nurse made the recommendation, Huizenga knew he needed to do something, so he started with a psychiatrist, who helped Huizenga reach the point where he is able to talk about his experiences with his wife and his family (01:09:49:00)  For a lot of years, Huizenga’s wife did not fully know what Huizenga had gone through and Huizenga is able to take his sons onto Google Earth and show them exactly where he served in Vietnam (01:10:08:00) � Huizenga is proud to have served his country and worn the uniform of the Marines (01:10:54:00) � 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/. Title A name given to the resource Huizenga, Robert (Interview outline and video), 2012 Creator An entity primarily responsible for making the resource Huizenga, Robert Description An account of the resource Robert Huizenga was born in Portland, Michigan in 1948 and grew up on a farmhouse near the town until he was fourteen, when his family moved to Hudsonville, Michigan. After graduating from high school in 1966, Huizenga enlisted in the Marine Corps. Following boot camp in San Diego, California and infantry training at Camp Pendleton, California, Huizenga received orders for motor transport school at Montford Point, North Carolina. Once he completed the school, Huizenga briefly served in the motor pool at nearby Camp Lejeune before deploying to Vietnam. When Huizenga arrived in Vietnam, he received an assignment to the 1st Anti-Tank Battalion. However, only a few months after Huizenga arrived, the battalion contracted to a company-sized unit and Huizenga transferred to the former battalion's sister unit, the 1st Motor Battalion. While with the 1st Motor, Huizenga worked in the battalion's shop repairing vehicles and rode in convoys, first as a machine gunner then as an assistant driver. While Huizenga was with the battalion, it transferred to base at Gia Le outside of Hue just prior to the start of the Tet Offensive in 1968. During the offensive, the battalion helped transport men and supplies into the forces stationed inside Hue. He chose to extend his tour by a total of nine months rather than be posted back at Camp Lejeune, preferring to stay with his unit, which eventually moved to the Da Nang area, where it remained for the rest of his tour. 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 Michigan--History, Military Veterans Video recordings United States. Marine Corps 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 2012-01-05 Identifier An unambiguous reference to the resource within a given context HuizengaR1333V 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/ddc155b6533655547c7ae7d49becf601.pdf cec48942478c6d9084ae3ef3ce811b26 PDF Text Text Human Being in Freedom Marguerite Holcomb Lecture Muskegon Council for Arts and Humanities 2004 Festival On the Theme Freedom and Privacy Richard A. Rhem Torrent House Muskegon, Michigan October 11, 2004 Prepared text of the lecture I want to express my appreciation to the Muskegon Council for Arts and Humanities for being invited to be a part of the 2004 Festival and to the Marguerite Holcomb Lecture Committee for the opportunity to be the tenth lecturer in this series. I am honored to be a part of this Muskegon community event. The theme for 2004 is Freedom and Privacy and I’m certain that theme is coming to expression in various ways through the multiple events and media of the Festival. Recognizing that the selection of the theme may well have been influenced or determined by our present societal and global situation with the threat to our freedom and privacy through government measures to counter the terrorist threat, as well as the whole new set of complex issues arising from the worldwide Internet that has created the Information Highway, turning our global home into a neighborhood, I have chosen to think about the theme philosophically, theologically, reflecting on the nature of Human Being and thus the ground of freedom and privacy in the Creative Source of the cosmic drama of which we are a part. In the last lecture entitled “The Emergence of the Sacred in Human Being,” I sought to establish the claim that the freedom and privacy, the dignity and worth of the human being lie in the Creative Source and Ground of Being which I refer to as the Ultimate Mystery of Being, however that Ultimate Mystery may be experienced and named in the respective religions of the human family. This was clearly expressed in the American Declaration of Independence, as well as other writings of those Enlightenment thinkers who were the shapers of a new experiment in human government. These authors of our founding documents were shaped by the biblical story of Creation found in the early chapters of Genesis. The explosion of knowledge of the natural world and the rise of historical consciousness called in question the biblical paradigm and, in leading intellectual circles, unhinged the human from its grounding in the sacred. © Grand Valley State University   �Human Being in Freedom Richard A. Rhem Page 2   Those who divide the human drama into periods claim the Modern period is over and we are in the post-modern period - a period so named because its contours are not yet definite enough to define. Clearly, the term post-modern indicates movement beyond those centuries which witnessed the unfortunate and unnecessary conflict between Science and Religion and the emergence of modern atheism. If, indeed, we have moved philosophically and culturally into a new period in the human story, it is time for the religions and, in my case, the Christian tradition, to let go of those pre-scientific religious sagas and myths which conveyed profound religious/spiritual insight and wisdom, finding new language with which to speak of the spiritual dimension of Reality, language that is reflective of the best knowledge we have of the nature of cosmic reality. Thus, my major thesis in the previous lecture was: The freedom and dignity of the human will be best affirmed and protected if the biblical worldview is replaced by a worldview that is conceived and imagined in light of our present knowledge of the cosmic reality into which our lives are woven. Specifically, the biblical paradigm of a Creator God “out there,” calling into being a created order separate from the Being of God and over against God should be replaced by a model that sees Reality as one, the emergence of its Sacred Source and creative center. Secondly, and following on that conception, the Human must be conceived as the emergence of the Sacred in the one cosmic totality. The sacredness, the worth, dignity and the freedom of the human being is not something conferred on the creature by a God “wholly other,” in the language of Karl Barth, but rather intrinsic to the creature, the creature being the emergence of the Sacred in the evolving cosmic reality. The human then is not a creation in perfection in an initial state of innocence from which the creature “fell,” marking the human race as fallen. Rather, the human is the product of a process of billions of years of cosmic unfolding, the emergence of consciousness, of awareness, the emergence of spirit. I concluded the previous lecture with the contention that we are not robots marked by an inevitable fate, cogs in a cosmic machine grinding on its way. We are sacred, for we are the emergence of the Sacred Ground and the Source of Being in the concrete drama of cosmic unfolding, the drama of history whose future lies in our hands. We possess the terrifying gift of freedom to create paradise or destroy the human experience as the emergence of the Sacred in the cosmic story. Our world is at a crisis point because we have not only emerged to this stage of consciousness with the gift of freedom, but we have the technology that can either transform the Earth into a Garden of Eden or into an uninhabitable wasteland © Grand Valley State University �Human Being in Freedom Richard A. Rhem Page 3   cutting short the human story. I closed the last lecture with a question as well as a beautiful image. I asked: Will we be able to break free from old paradigms and patterns of behavior that have written a history of violence, war and destruction? Is human transformation possible, given the entrenched ideologies that continue to find expression? Barbara Marx Hubbard in Conscious Evolution (p. 10) provides the image. She writes, Let’s compare our situation with the metamorphosis of a caterpillar into a butterfly. When the caterpillar weaves its cocoon, imaginal disks begin to appear. These disks embody the blueprint of the butterfly yet to come. Although the disks are a natural part of the caterpillar’s evolution, its immune system recognizes them as foreign and tries to destroy them. As the disks arrive faster and begin to link up, the caterpillar’s immune system breaks down and its body begins to disintegrate. When the disks mature and become imaginal cells, they form themselves into a new pattern, thus transforming the disintegrating body of the caterpillar into the butterfly. The breakdown of the caterpillar’s old system is essential for the breakthrough of the new butterfly. Yet, in reality the caterpillar neither dies nor disintegrates, for from the beginning its hidden purpose was to transform and be reborn as the butterfly. I have been working in this area of the human as the emergence of the Sacred, Creative Center of being, what I speak of as the Ultimate Mystery of being, for some time now because I see this complex of ideas as providing an understanding of God, the human, and contemporary cosmology. The Ultimate Mystery of being is the Creative Source of the one cosmic reality, immanent within it and coming to extrinsic manifestation as consciousness and spirit, as awareness and creativity in the Human. I was pleased to come on a book just a short time ago written from the perspective of a scientist who was probing the same ideas. Harold Morowitz has written The Emergence of Everything, published by Oxford University Press in 2002. A reviewer, Philip Clayton, gives a concise summary and affirmation of the work: This is a brilliant book. Biophysicist Harold Morowitz has provided the first state-of-the-art overview of the theory of emergence across the scientific disciplines. Neither too detailed nor too abstract, his 28 stages of emergence trace the history of the universe from the Big Bang through the appearance of cuture, philosophy and spirituality. No other work has laid out the core case for emergence - and hence against the ultimacy of reductionism - across the whole spectrum of science. This introduction to emergence theory should guide philosophers of science and © Grand Valley State University �Human Being in Freedom Richard A. Rhem Page 4   anthropologists, theologians and metaphysicians, as they reflect on the nature of Homo sapiens and our place in the cosmos. It is always exciting to discover that one is not alone in wrestling with questions of profound significance for the understanding and destiny of Human Being. Much of the scientific data is beyond my capacity to comprehend, but Morowitz not only chronicles the emergents that mark the history of the universe, but goes on to reflect philosophically and theologically on the data and comes to a view very similar to what I have been setting forth. For example, in a chapter entitled “Science and Religion,” he writes, Thus far we have been dealing with 15 billion years of emergence. Sometime over the last 5 million years, something radically different occurred: the emergence of a species capable of attempting to understand cosmic history and purpose and capable of altering some small portion of the universe in ways far more radical than anything in the past.... Twelve billion years of emergence finally led to a creature who had the ability and chose to ask, “What does it mean?” Eating at the tree of knowledge seems like an inevitable consequence of the development of the universe. There is little doubt from current understanding that there must be a large number of planets upon which intelligent beings may be asking for the meaning of the universe. (P. 194) Morowitz points to the emergence of consciousness as I have above, although my concern has been to create the context for the Freedom of the Human Being. But he acknowledges the same possibility for good or evil that inheres in the magnificent emergence of the Human. He writes, But the kind of transcendence that comes with the human mind is a twoedged sword. The same kind of activity that leads to antibiotics can lead to germ warfare. With transcendence comes the awesome power to choose good or evil. Choice emerges with consciousness. We have argued that the fitness of consciousness is that, given the huge variety of environments, one can distinguish far more states than can be encoded for. Making the fit choice then becomes advantageous. This is the beginning of free will. When it is finally combined with the ability to understand the consequences of interactions, our collective behavior becomes transcendence. I am aware that this is a startling, frightening, and thoroughly heretical conclusion. If our evolving minds are the transcendence of the immanent God, then the responsibility of making a better world is ours, as is the responsibility of figuring out what we mean by a better world. Our exemplars, Moses, Buddha, Jesus, Mohammed, and many more are those who have struggled the most in the search for the path of life. We have no © Grand Valley State University �Human Being in Freedom Richard A. Rhem Page 5   one to turn to except ourselves and our exemplars. We are the third branch of the trinity. We dare not turn away from the task. There are no limits. Computers and genetic engineering give us whole new pathways in our transcendence. Emergence is not through with us or our universe. We must celebrate our divinity and go on with the nitty-gritty of the world. We can change the world for the benefit of mankind. We, Homo sapiens, are the transcendence of the immanent God. “We are God,” the best and worst of us. The statement embodies such hubris that it is hard even to announce, but I believe it contains a profound truth. The immanent God is knowable to us through our science, and the transcendent God is knowable to us through our actions. It is not the God of our ancient and revered faiths, but the world has changed, and we too must change our thinking. The intermediate emergent, God, must be understood next. (Pp. 194-95) Morowitz’s final chapter is entitled “The Task Ahead,” which concludes: To those who believe that we are the mind, the volition, and the transcendence of the immanent God, our task is huge. We must create and live an ethics that optimizes human life and moves to the spiritual. To do this, we must use our science, our knowledge of the mind of the immanent God. I am reminded of the words of the Talmudist: “It is not up to you to finish the task: neither are you free to cease from trying.” (P. 200) Perhaps by now you are thinking that all of this is a long way from the assigned theme, “Freedom and Privacy,” and I acknowledge that. However, I began with the intention of reflecting on that theme philosophically and theologically. I have attempted to establish that the Human is the emergence of the Sacred and that, although operating with what for us is an untenable worldview, a worldview dissolved by the discoveries of modern Science, the American Creed of “certain inalienable rights,” among them life, liberty, and the pursuit of happiness, rooted as it was in the Biblical Story, was grounded in the conviction that the Sacred Ground of Being is the Guarantor of Human Freedom and Dignity. We have rooted those inalienable rights, the freedom and dignity of the Human in the Ultimate Mystery of Being as well, but I have argued, in contrast to traditional theism, that the Human is the Emergence of that Sacred Source of Being - indeed, that the Human Being in Freedom is the incarnation of that Ultimate Mystery, now become the agent of ongoing Creation responsible for the future unfolding of the Cosmic Story. The awesome truth is that the gift of creativity and the freedom that we possess by the very nature of being human, place the future in our hands. One might respond that such a responsibility and such a task to create the Human Future in the unfolding Cosmic Drama is more than the Human can bear. © Grand Valley State University �Human Being in Freedom Richard A. Rhem Page 6   No wonder the religions that claim an omnipotent God who creates, grounds, and guarantees the universe and cares for the human creature has had such an attraction. But, knowing what we know, fleeing to such a refuge is irresponsible wishful thinking. There will be no dramatic intervention from some imagined Beyond to save us from our destructive, warring ways. What will we do with our freedom and privacy? As I have wondered about this question, I have come to the realization, in light of what rests in our hands, that I must re-think Freedom and Privacy. We have experienced the precious heritage of freedom and privacy in this nation. Not only is the Human free as emergent of Ultimate Being and not only does the human possess privacy because finally the inner sanctum of the mind and spirit cannot be penetrated, but in the American experience, in contrast to so many of Earth’s children, we have lived the human experience in a nation whose constitutional structures were expressly shaped to protect our freedom from the encroachment of government and to guard our Privacy from invasion by the agencies of the State. We have shared a precious heritage in a grand tradition of constitutional liberalism - understanding liberalism in the classic nineteenth-century sense, meaning concerned with individual, economic, political, and religious liberty. In light of our discussion, placing the Future in our hands, I suggest that we must think again about Freedom and Privacy as they relate to what we might envision as a more humane human future in the emerging cosmic drama. I am nudged in this direction by the German theologian Jürgen Moltmann in an essay entitled “God Means Freedom,” appearing in a volume, Humanity in God. Moltmann does not develop cosmology and emergence as I have done here; he operates out of a traditional theistic conception of God. His discussion of Freedom, however, is most helpful as I think about the task before us. Moltmann distinguishes between Freedom as Lordship and Freedom as Fellowship, an important distinction, I must say, of which I had never thought. In his words: Politicians and revolutionaries, pietists and atheists - many people talk about freedom, but they do not mean the same thing. Obviously, it is not easy to define freedom. There are so many freedoms: freedom of religion, freedom of conscience, freedom of thought, freedom of trade, free economic exchange, free enterprise, free love, and even alcohol-free drinks. There are many things we call free. What then do we mean by freedom? And what is true freedom? The first definition we know from political history defines freedom as lordship. Since all previous history can be interpreted as a continuing battle for power, the so-called free, the victors in battle, are those who rule. Those who lost, who are subjected and exploited, are called unfree ... © Grand Valley State University �Human Being in Freedom Richard A. Rhem Page 7   When we say today that people who can do or have what they want are free, then we understand freedom as lordship, a lordship of people over themselves. When we say today that someone who is not pressured by inner or outer forces is free, then we understand freedom as lordship... Modern liberalism involves possessive individualism. It replaced royal absolutism and feudalism in Western Europe and remained cast in the mold of the feudal lord. The liberals say that everyone who carries the human face has the same right of freedom. The limit of the freedom of each individual is only the freedom and property of the other. Those who claim their own freedom must respect the same freedom for others. But that means also that for modern liberalism, freedom is defined as lordship. Each one sees the other as a competitor in the battle for power and ownership. Each one exists for the other only as the limitation of freedom. Each one is for himself or herself free, but no one takes interest in the other. This results in a society of freer, but lonelier, people. No one cares for the other; everyone cares for himself or herself. Freedom has then really become public. Every person has a right to freedom. But is this really true freedom? Is this not the narcissism of the modern Western world? The other definition we know from social history defines freedom not as lordship but as community. In my earlier comments on the glory and misery of modern liberalism, I said that the truth of freedom is love. Only in love does human freedom come to its truth. I am free and feel myself to be free when I am recognized and accepted by others and when I, for my part, recognize and accept others. I become truly free when I open my life for others and share it with them, and when others open their lives for me and share their lives with me. Then the other person is no longer a limitation of my freedom but the completion of it. A communal and mutual freedom - that is, our freedom - evolves out of your freedom and my own freedom. In this mutual participation in life, individuals are freed from the limitations of their own individuality. They can transcend themselves in the open community. This is the social side of freedom. We call it love or solidarity... Divide et impera - divide and conquer - this is and was the well-known method of lordship. As long as freedom means lordship, people must separate, isolate, segregate, and differentiate everything in order to control it. But if freedom means community, then one experiences the wholeness of all separated things. The history of German and Anglo-Saxon languages confirms that community is the root of the word freedom: Whoever is free is friendly, well disposed, open, delightful, and loving. This understanding is found in the concept of hospitality - in the German gastfrei, which means, literally, “free for guests.” Those who are hospitable never rule over their guests and © Grand Valley State University �Human Being in Freedom Richard A. Rhem Page 8   they are never without them. They are capable of community with strangers. They let strangers participate in their life; they are interested in the lives of others. Freedom as lordship destroys community. Freedom as lordship is freedom in its untruth. The truth of human freedom lies in love. It leads to unrestricted, solid, and open communities of mutual help. Only this freedom as community can heal the wounds, which freedom as lordship has caused and continues to cause. (Pp. 62-65) I am struck by Moltmann’s distinction between Freedom as Lordship and Freedom as Community. Having taken for granted the Freedom defined by classic nineteenth-century Liberalism as the highest human possibility, I must face Moltmann’s claim that it does have the element of Lordship at its core and thus I am wondering if we do not need to think again about our present human situation which has become a Global Village. Is it not time to give up Freedom as Lordship and begin to work for Freedom as Community which, at its heart, is love that creates unity rather than Lordship that divides? Let me speak personally; I am a Christian and a religious pluralist. I reject all Christian exclusivism and triumphalism. But, I find my human vision in the Way of Jesus of Nazareth, the Jewish Rabbi whose life and death became the inspiration of the Christian Religion. I have been working in another area besides the imagining of the Human as the emergence of the Sacred, as the incarnation of the Ultimate Mystery of Being. That other area of concern has been the possibility of Peace in a dangerous world teetering on the brink of disaster. I see our only hope in pursuing a path such as that that came to expression in the Way of Jesus, that is in a concrete human existence that was so remarkable that those who encountered him saw in him the embodiment of God. And here I connect my two claims: that the Divine has emerged in the human; that the Way of Jesus is an instance of emergence that holds hope for our world. What do we see in Jesus? Obviously, I cannot begin here to spell that out, except to say, here was a teacher and leader who in that historical context of Roman Imperial power dominating and exploiting the life of the Jewish people, ordering the everyday life of the people through the collaboration of the Sadducean Priestly elite, dared to speak truth to power. In the finest tradition of the Hebrew prophets, Jesus made a prophetic protest against the domination system that held the Jewish people hostage. I need not flesh that out more than to say, as I have so often said, © Grand Valley State University �Human Being in Freedom Richard A. Rhem Page 9   He died the way he died because he lived the way he lived. Death through crucifixion was the imperial response to Jesus’ prophetic challenge, even though that challenge was non-violent, an instrument of prophetic protest used by Gandhi in India’s freedom drive and Martin Luther King’s civil rights movement. That Jesus captured my imagination and the passion of my heart. No longer was my mission the salvation of souls for an eternal reward in heaven. No longer was the main event in another place and another time, but rather the creation of a new humanity for global community marked by justice and compassion and issuing in Shalom where no one would hurt or destroy and all would dwell without fear in Freedom. It was at this point that I began to feel compelled more and more to follow the Way of Jesus in concrete human existence. Where once I avoided the Sermon on the Mount because I did not know what to do with the impossible ethic there advocated, I now came to see Jesus’ teaching not as hopelessly idealistic and wholly unrealistic, but as truly the only hope of the world. My Lenten preaching pointed more and more to the Way of Jesus that led to his death with the painful recognition that in our present situation we are the Imperial Power which once was Rome. I was troubled when our President began to speak of the “Axis of Evil” and in a sermon I suggested it was our place as the concentration of power - the only superpower - to attempt to sit down with these so-called “rogue nations” and ask about their hopes and dreams, to learn of their humiliation and their frustration that were driving them to dangerous desperation. And then the group of Neo-Conservatives presently dominant in the Administration released their working document on that New American Century advocating the Pax Americana and American Empire, advocating the build-up of military might in order to create and dominate a “unipolar world.” The horror of 9/11 was the opening these ideologues needed to actualize their vision. The tragic debacle of Iraq is the consequence which now hangs as an albatross around our neck - and the world is more dangerous than ever. Being absorbed with the Iraqi misadventure, we turned our focus and our resources from the real issue - dealing with terrorism - its perpetrators and its roots and we have provided the greatest motivation possible for further terrorist recruitment, while alienating most of the international community. So, I come in this consideration of Freedom and Privacy to a place I could not have predicted - recognizing the Freedom conceived in our founding documents the Freedom of classic Liberalism which, for all the benefits it has provided and all the amelioration of the human situation it has effected, is finally a freedom of © Grand Valley State University �Human Being in Freedom Richard A. Rhem Page10   Lordship in a world that has progressed to a point where that is a dangerous enterprise that must be replaced with a movement toward the Freedom of Community whose heart is Love. The Human is the emergence of the Sacred, the coming to expression of the Divine, the Ultimate Mystery of Being. The Human is thus sacred marked in essence by creativity, freedom, worth and dignity. But, the freedom and privacy of the Human must begin to be understood and actualized not in narrow individualism, but in community - global community bonded in love. Hopelessly idealistic? No, rather, utterly realistic and the most urgent imperative of our time: The only hope for a Human future! References: Barbara Marx Hubbard. Conscious Evolution: Awakening our Social Potential. New World Library, 1998. Jurgen Moltmann, “God Means Freedom,” a chapter in Humanity in God, authors Elizabeth Moltmann-Wendel and Jurgen Moltmann. Pilgrim Press, 1983. Harold Morowitz. The Emergence of Everything. Oxford University Press, 2002. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Event Muskegon Council for the Arts & Humanities Festival Series Second Talk of Two Location The location of the interview Torrent House, Muskegon References Barbara Marx Hubbard. Conscious Evolution: Awakening our Social Potential, 1998. Jurgen Moltmann, "God Means Freedom," in Humanity in God, 1983. Harold Morowitz. The Emergence of Everything, 2002. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RA-3-20041011 Type The nature or genre of the resource Text Title A name given to the resource Human Being in Freedom Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource eng Description An account of the resource Talk created, delivered, or published by Richard A. Rhem (Dick) on October 11, 2004 entitled "Human Being in Freedom", as part of the series "Second Talk of Two", on the occasion of Muskegon Council for the Arts & Humanities Festival, at Torrent House, Muskegon. Tags: Emergence of the Sacred, Immanence. Scripture references: Barbara Marx Hubbard. Conscious Evolution: Awakening our Social Potential, 1998. Jurgen Moltmann, "God Means Freedom," in Humanity in God, 1983. Harold Morowitz. The Emergence of Everything, 2002.. Format The file format, physical medium, or dimensions of the resource application/pdf Date A point or period of time associated with an event in the lifecycle of the resource 2004-10-11 Emergence of the Sacred Immanence https://digitalcollections.library.gvsu.edu/files/original/0120e21bbd6370e290d139caf3c21b40.mp3 afc648e986bb202fbbe57fea09b0b1eb https://digitalcollections.library.gvsu.edu/files/original/33fed34f89f0317aef1833a8500d9624.pdf cb2feedc0669bc8e77548048aa5bd1ff PDF Text Text Human Community in the Image of God From the sermon series: This Is Our Father’s World Text: Philippians 2: 1-11 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 20, 1985 Transcription of the spoken sermon So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests but also to the interests of others. Have this mind among yourselves which you have in Christ Jesus who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men and being found in human form, he humbled himself and became obedient unto death, even death on a cross. Therefore, God has highly exalted him and bestowed on him the name which is above every name that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus is Lord to the glory of God the Father. Philippians 2: 1-11 This is our Father's world. We can be comfortable here because it is not an alien environment; it is a created reality made for us, and we for it. This is our Father's world. This is the great affirmation of the opening chapters of the scripture. As we look for a few weeks at those first eleven chapters of Genesis, which are so foundational for all the rest of biblical faith, I want to focus today on the creation of man and woman, on the creation of the human person. I want to say that we are created for human community; created in the image of God for human community. We are created for God and for one another, and our creation from the hand of God reflects our value and our worth and our dignity. I can't say everything in this message that there is to be said about the human being, the human creature. I'll have to come back in another week and I'll have to deal with the shadow side, that rebellion that has led to alienation and all of the havoc that we have created in the wake of that. So, what I'm going to say today is far more fundamental than what I'm going to say next week. It's far more important for © Grand Valley State University   �Human Community in the Image of God Richard A. Rhem Page 2   you to hear that you are a creature of God and loved by Him and created for His glory than it is to hear that you're a sinner. We've reversed that in the Church. We've stressed so much that we are sinners, and I suppose that is because the need has to be created before the remedy can be applied, but the most fundamental thing is that we are created in the image of God. Human potential and human possibility, human dignity and human worth - that's more fundamental than human deviation. It's a great message. And incidentally, perhaps if that message were heard more, there would be less of the shadow side manifesting itself. If we could ever get hold of the fact of who we really are, we might start acting like it. So, this message is to underscore the simple truth that as human beings, as men and women, we are created by the good and gracious God. I want to say just a couple of simple things which you know already, but I'll say them again - we are created by God, we are created in the image of God, and we are created by God for community with Him and with one another. That's as simple as it is. We are created by God, and to say that we are created by God is to make an affirmation which in the Church may seem a truism which everybody believes and nobody would deny, but we don't live our lives out just in the Church and in the community of faith, and we have to recognize that, when we say that we are created by God, that is not a self-evident truth; it is not something believed by everybody; it is not something believed by every thinking person. It is a biblical statement. It is an affirmation of faith. We have to recognize that our conviction about creation based on the scriptures is a conviction that arises out of the proclamation of the scripture. The opening chapters of Genesis are like the creed of creation. They are a song, they are a message, they are a sermon. They are not a religious speculative statement; they are not a philosophical discussion. They are not a scientific statement. They are affirmations of faith based on the experience of God's grace in Jesus Christ, or in Israel's case, God's grace in that deliverance from bondage in Egypt. The conviction about creation is an article about faith. We believe it, but we have to recognize that it is not self-evident. We have to recognize, too, that it is so foundational for so much else that we believe that we cannot simply take it for granted, but we must continue to make that affirmation intelligently, selfconsciously with awareness. Because if we lose that, we lose everything. Almost everything that we believe subsequently in our biblical faith is posited on our conviction that we are creatures of worth and value and dignity because we have come from the hand of the Creator. There are other philosophies about, and there's a good deal of contrary opinion, and in very scholarly circles. Sometimes to make a point it is good to hear the other side, and I did that last week, and I want to do it once again. This time I cite as an example a Nobel Prizewinning biologist, Jacque Monod, in his book, Chance and Necessity. Already the title tells you something, doesn't it? Chance and necessity as over against © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 3   purpose, intelligence and loving intention. Chance and necessity. This is what he said after a very negative statement about the human situation: If he that is a human person accepts this negative message in its full significance, man at last must wake out of his millenary dreams and discover his total solitude, his fundamental isolation. He must realize that, like a gypsy, he lives on the boundary of an alien world, a world that is deaf to his music and is indifferent to his hopes as it is to his suffering or his crimes. We say we are created by God. Well, wait a minute. What if that isn't true? If that is not true, then the other is true. Then we can't say this is our Father’ s world, and that somehow or other we are a part of the whole created reality. We say that this is a friendly environment which is good. According to the commentary of the Creator, there is a place where we can become what He has intended us to be. If that isn't true, then the other is true, that we live on the boundary of an alien world contrary to our purposes. Or worse, just indifferent to our purposes. Indifferent to our music. And indifferent to our hopes, our sufferings, our crimes. What that statement says is that, however we are involved in this process of human history as human creatures, there is no one at the beginning and there's no one at the end, and we aren't going anywhere in terms of any purpose or meaning. Now, I quote a very scholarly opinion so that I don't give the impression that biblical faith is just obvious and self-evident. No, there are good thinking people who have come to this kind of conclusion. That's why I say it is important for us to hear this as a declaration of faith. Then it's important for us to begin to draw the implications. The implications of Jacque Monod are that we have to wake up, grow up, face up to the darkness, to the coldness, to the meaningless of it all, so that whatever meaning there is, we'll have to create; whatever love there is, we'll have to generate. But there's no one and there's nothing more. We don't believe that. We believe that God created us with an intention for our good. We believe that God created us with a thought in mind, with a selfconscious intelligence, and with a great purpose, and that this world is not an alien environment, but a friendly place in which human potential may be developed to realize the high calling with which He calls us. Carl Sagan, the cosmologist, the one who does such a fantastic job with the films about the cosmos, and his book Cosmos, gives the other explanation. The other explanation is that some inanimate, non-living cell was triggered by some ray of light at some point, moved across the abyss from the inanimate to the animate stage, continued from that point in the development of cellular structure to increasing complexity to the present complexity of the human being. And where the primeval pea soup came from in the beginning, where the cell that God triggered came from in the beginning, how the ray of light ever activated it, about all of that, nothing is said. But what is claimed is that whatever is, is the © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 4   consequence of accident, of chance, moving on with the kind of inbuilt necessity, but going nowhere and having no accompanying purpose. It's always good to look beyond the surface statement and say, "Then what does that mean?" So to say that God created us is a rather simple affirmation of faith, but it makes a world of difference as to how we view ourselves and understand our situation. We affirm that God created us, and when we say He created us, we're not talking about wind; we're not talking about techniques; we're not talking about the process. The Bible doesn't know anything about when it happened. It says, "In the beginning..." The Bible's affirmation is that all that is, is because He said, "Let there be ...," and that's all the Bible is interested in. All the rest the scientists can fight about. In my class on Wednesday night, someone told me that the "Big Bang" theory of the origin of the universe is being challenged. The Big Bang has been popular of late in the circles of the physicists, and I could smile and say, "Oh, really? Well, I hope the scientists have a field day fighting about it. I don't care." Now, if I had said, "The Book of Genesis finally is verified," because a group of very scholarly people has said that the universe started in a Big Bang, which therefore spoke of an original moment of creation, then when the Big Bang blew up, my faith would blow up, too. I can't identify this Book with any ideology, philosophical position or scientific plank of any platform, because when I do, that which is transient and of human generation will be an unsteady foundation for this word of God. This word of God only says one thing. It says, "Whatever is, it is because He said, 'Let there be...'" And then the whole world can try to figure out how it happened. I mean, it doesn't really make any difference, does it? I told you last week that I saw the jawbone of the Heidelberg man in the University of Heidelberg Museum recently. Six hundred thousand years old, they say. It was discovered just outside the city of Heidelberg, and up on the chart they had visualized what they thought this creature had looked like. He stood up straight, with a little resemblance to primates (big monkeys). Now, the Bible doesn't know anything about the linkage backward from where we are. And there are some people who have been offended by the claim that maybe we've got monkeys in our past. Well, I would say that just an objective observation of human behaviour would give a great deal of support to the idea that there might be a lot of monkeys in our past. "There's a lot of monkey business going on! But, you see, that's not even a biblical issue; it doesn't even matter. And yet, oh, has not the Church churned over that issue? When did a human being become a human being? Well, I'll tell you when. That's the second thing I want to say. It's when the whatever was there was addressed by God and knew himself, knew herself to be addressed and was able to respond in kind. It was in the moment in which consciousness dawned and that created person, animal, whatever you want to call it, suddenly understood itself, gained a beginning sense of identity and self-awareness, self-reflection and the ability to respond to being addressed. The first word of a first human being was a prayer. And when that creature learned to © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 5   pray, that creature could be called human. For to be human is to be created in the image of God, to be like God. And it doesn't really matter whether the human being sprang fresh from the word or at some point in the process heard the word, the creative word that called him or her forth. The fact is that when this creature came face to face with God we could speak of being human. In the image of God, our scripture tells us, is like God. God made us like Himself. It's an amazing truth. Therefore, we accord to one another dignity and value and worth, and we never put ourselves down either; for the most fundamental fact about us is that we are a reflection of God. If I could pile up scripture upon scripture this morning I could have also read Psalm 8, "Lord our God, how excellent is Thy name in all the earth. When I consider the heavens, the work of Thy hands, the sun and moon, which Thou hast made, what is man that Thou art mindful of him, or the son of man that Thou visited him?" Ah, the Psalmist who didn't have an inkling about the expanses of the cosmos as you and I do, nonetheless looked into the starry sky and knew that those stars were a long way away, and he felt himself in the expansiveness of his world to be insignificant and small. But then he had even a deeper intuition, for he went on to say, "For Thou hast created him a little less than God and given him dominion." Reflecting our chapter this morning, the most profound thing is that we are created by God and made like Him to reflect Him. My Professor Berkhof coins, at least in the English translation, the word "respondable," in reference to the human being. Respondable. By that he is meaning to say he is responsible to respond, or he might not, but he can. Respondable. He has the capacity to respond. He has the capacity to respond to the address of God and he is created for love and he is free in that condition of respondability. So you're really something! I preached on that subject one time. You are really something. You can never put yourself down. No matter how tarnished and tainted and withered and wilted. No matter how great the failure, how deep the abyss - you can never put yourself down. Nor may we ever put one another down. For we've come from the hand of God, and we're a reflection of His glory. And He has created us for communion with Himself and with one another. To be human is to be addressable, respondable, to be in covenant with God. If we believe that He created us, then He created us with purpose, on purpose, with meaning and, of course, He created us to be that over against Him with whom He could commune and upon whom He could shed His love. And we'll have to speak next week about the fact that we've not taken well to that, that we've not opened ourselves up to that potential that is ours to live in the light of that love and grace. But there's still good news, because there is one of us that has done precisely that and that is Jesus. Paul, obviously with reference to Genesis 1, in Philippians 2 tells us about Jesus. Jesus who, though he was in the form of God, thought equality with God not to be © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 6   something grasped after, but rather emptied himself, indeed was made in fashion as the human being and became a servant and humbled himself unto death, even the death of the cross. And that passage has been the center of Christological controversy over the centuries, but it's such a paradox because it is such a practical, pastoral appeal to this congregation whom Paul dearly loved. He wrote, If our common life in Christ yields anything to stir the heart, any loving consolation, any sharing of the Spirit, any warmth of affection or compassion, fill up my cup of happiness by thinking and feeling alike with the same love for one another, the same turn of mind and the common care for unity. There must be no room for rivalry and personal vanity among you, but you must humbly reckon others better than yourselves. And then he appeals to Jesus. And after saying all of this, after this warm appeal for warmth and the binding together of human community, he said, "Well, let this mind be in you that was in Christ Jesus." That's why he talks about Jesus and his relationship to God and his emptying and his death. Not to give us some Christological discussion about the divine and human in Jesus, but to say to the human congregation, "Will you be human and will you allow community to flourish and blossom through lowliness in mind, esteeming others better than yourselves, through warmth and affection and compassion, in a word, let this mind be in you that was in Christ Jesus." The first Adam grasped after the prerogative of the Creator. The second Adam, the new man, Jesus, offered himself up in total obedience and subservience to the Father and became the instrument of reconciliation between God and human beings, between human being and human being, and between human beings and the whole created order, so that now in Christ we can say we are new creations, restored in the image of God and if anyone is in Christ, it is a whole new creation. There is harmony with nature and peace with God and reconciliation one with another, human community, realizing the intentions of the Creator. The creation story in the first chapter ends with the celebration of all of this in the Sabbath rest. And the Sabbath rest is a sign pointing to the ultimate Sabbath rest when the Shalom of God will cover the earth as the waters cover the sea. How important it is, then, that we begin now to incarnate, to live out this peace with God through Jesus Christ and reconciliation with one another in harmony with the created world. You are really something! We are called to become what we are. Let us pray. God, our Father, enable us to catch a glimpse of the wonder of being human and then, through the power and grace of Your good Spirit, enable us to live humanly and to provide in the community of faith an alternative society and © Grand Valley State University �Human Community in the Image of God Richard A. Rhem Page 7   a sign pointing to that Kingdom which is surely coming when there shall be peace on earth. Hear our prayer through Jesus Christ, our Lord. Amen. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Peace Sunday Pentecost XXI Series This is Our Father's World Scripture Text Phillipians 2:1-11 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19851020 Date A point or period of time associated with an event in the lifecycle of the resource 1985-10-20 Title A name given to the resource Human Community in the Image of God Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on October 20, 1985 entitled "Human Community in the Image of God", as part of the series "This is Our Father's World", on the occasion of Peace Sunday, Pentecost XXI, at Christ Community Church, Spring Lake, MI. Scripture references: Phillipians 2:1-11. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Grace Covenant Creation Divine Intention Faith Hebrew Scriptures Image of God Shalom https://digitalcollections.library.gvsu.edu/files/original/cd0b290163a6b8e2517af0cfc26253eb.mp3 6ec95a50a8fb0e4a32e7b22fa615def4 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 VIII Series Faith's Foundation Scripture Text Genesis 2:15, 3:9 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-0-19880717 Date A point or period of time associated with an event in the lifecycle of the resource 1988-07-17 Title A name given to the resource Humanity: Creative Purpose and Response 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 17, 1988 entitled "Humanity: Creative Purpose and Response", as part of the series "Faith's Foundation", on the occasion of Pentecost VIII, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 2:15, 3:9. 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/7b7620556e1232522192a960710aee18.mp3 1f35ab8354264a48923ae7f1a7d2b45a https://digitalcollections.library.gvsu.edu/files/original/deef5b30b46a24f2772556b0d257fe38.pdf 2cfaf9afa030f01f92e4dc61794e9c42 PDF Text Text Humility That Opens to Wonder Text: Exodus 4:13; I Corinthians 15:9 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 12, 2000 Transcription of the spoken sermon Well, I imagine that all week long you had conversations about the election which even six days later has failed to deliver for us in any certainty the President elect. It’s a very interesting period of time through which to live. The positive side of it, I suppose, is that we are talking about it together and one can also see some positive significance in the fact that maybe we are learning how important is the single vote, and perhaps we also are taking a look at the whole process, wondering about the Electoral College, for example. And certainly we can see a positive thing in the fact that, although we are at an impasse and stalemate and we don’t know just what is going to develop in the next few days, nonetheless, there isn’t any panic around. We have a confidence in that long tradition of Constitutional rule and the judicial process and, although however it comes out may not please everyone, nonetheless, I think basically we all believe that somehow or other decently and in order this matter will be resolved. But it also gives us added lengthened opportunity to reflect on the whole elective process, the political campaign that seems to get longer every time. It also gives us occasion to wonder about that point at which we find ourselves when the parties are bought and paid for, when the debate is reduced to sound bites, when the multitude of television ads becomes more shrill and frenzied, asserting an agenda bought and paid for and denigrating the other. Language fouled and conversation polluted. As a people we wonder, don’t we, if there isn’t a better way? You may think that Bruce and I consulted about his remarks this morning, but I assure you that we didn’t at all. I’m glad that he called us to revisit two weeks ago when Huston Smith was here. Last week being the beautiful All Saints Service, I didn’t really have occasion to do it, but I want to revisit that, along with what he said this morning, because I sensed such a sharp contrast in what we experienced in Huston Smith’s presence in our midst as over against the shrill frenzy of political rhetoric whose decibels go higher and higher. Here was a gentleman, a scholar, a man of great knowledge, great wisdom, and great grace who was with us in significant conversation, leading us in reflection on matters that are of deep importance to the well-being of society, the well-being of our lives and our future, and in his sermon, “Beholding the Glory,” suggesting to us the glimpses, the © Grand Valley State University   �Humility That Opens to Wonder Richard A. Rhem Page 2   intimation of transcendence that come to us in those thin places in our lives if we are able to see them. A friend knew that I was going to preach on humility this morning and called me with a quote from Huston Smith to the effect that humility is not low self-esteem, but it is, rather, the coming to recognize and distance oneself from one’s own separate ego, to be able to step back and recognize that one counts as one, but not more than one, and that in charity the other counts as one, as well. And in that humility that we saw embodied in him, we were able to think with him and see with him the glory, for I believe that humility opens to the possibility of wonder. Following the worship service, I had the wonderful privilege of sitting here between Huston Smith and his friend of many years and a relationship many years ago, Duncan Littlefair, and we experienced conversation between these two men, conversation that was lively, encountering, engaging, with different personalities, Duncan in his powerful determination to make distinctions that lead to clarity, Huston in marvelous candor, admitting that he always has a hard time choosing between dichotomies and his words “mealy-mouthed Huston.” I hope you didn’t miss the rarity of that encounter, a conversation between two prophetic figures with decades of experience, knowledge, and wisdom, differing personalities but engaging one another with civility and with candor and with grace and affection, to the end that truth might be glimpsed, not to make a point, not to win an argument, not to establish some absolute claim to the truth, but in the cause of truth in order that understanding might be furthered, conversation sacred, its holy, honest exchange where there is the loss of ego, the dissolving of self and the focus on truth to the end of understanding. My, that was a marvelous and all too rare experience, and we had just heard Huston pointing us to the way to behold the glory, pointing to those places where the layered reality becomes luminous in nature, in art, human relationship, and in the wisdom traditions. The advantage I had over you is that I had also just recently listened to a funeral meditation that Duncan had shared with me in which the transcendent one, the holy, the sacred could be glimpsed if only there are eyes to see it, in a blade of grass or a blossom or a bird or a leaf, or a sunset or a human relationship, and the wonder which is a consequence of the pointers of both of them being exactly the same. Huston said, “I use the word God.” Duncan said, “You don’t need to use God, but it’s okay if you do. It’s a philosophical concept.” It is a means of explaining, but the means of explaining is not the important thing. It is the reality, that reality to which it all points. Whatever we call it, whatever language we use, if there has been an emptying of the self, if there has been that vision of something beyond, then that awareness that brings wholeness and holiness to our being, however it is spoken of or expressed as we try to give expression to it, it seems to me that in both cases, the secret is humility. It is not an accident that the word human and humility and humor have a common root, the root of humus. You know what humus is - the little residue that worms leave after moving through the soil, it’s © 2013 Kaufman Interfaith Institute and Grand Valley State University �Humility That Opens to Wonder Richard A. Rhem Page 3   vegetative decay; it’s that brown-blackish, rather unpleasant stuff. It is no accident that we are named human, for we are of the humus, we are of the soil, we are earthy and therefore, the most appropriate manifestation of the human is humility, and in order to come to an appreciation of the human, humor, because we are rooted in the soil, we are earthly, but we are more than that, as well. Because we know that we are earthly, we know that we are so rooted, so grounded, we know, as well, that we are more. We know that we are beckoned by the spirit to the experience of spirit, to the life of the spirit. Here we are, these ridiculous animals who know, who experience, who feel, who intuit, who have that sense of transcendence that calls them even while being rooted in the soil. They are anchored solidly. Humus. Human. Humility. And humor, one of the best antidotes to the egoism that shuts us off from wonder, being so filled with self, so self-assertive, so self-securing, so self-aggrandizing that we have no eyes to see nor ears to hear and our life is devoid of wonder and of joy, of grace and of peace. How do you come to it? Ah, that’s where preaching is stumped, for what does one say next? How does one come to it? Moses came to it, but was given a revelation an epiphany, a manifestation of the sacred and the holy that made his life holy, set apart to a great task because of a great vision that came after the brooding wilderness experience. Someone said in the scriptures it speaks of Moses 120 years old at his death, twenty years in Egypt as a prince learning to be somebody, forty years in the wilderness learning to be nobody, forty years learning what God could do with someone who had learned both lessons. No lack of self-esteem, but a brokenness, an honesty, an awareness, the simplicity of seeing truthfully and then acting in light of the wonder of the vision that comes when we’ve been emptied of the self. The Bible says that Moses was the meekest man on the face of the earth, but he had a vision, a revelation. Paul, frenzied, passionate, defensive, threatened by this new movement with the name of Jesus, going about to destroy, to obstruct, to hold down, to stamp out, in a moment’s revelation, a vision, a light. How does it happen? I don’t know. It’s a grace; it’s a given. It’s not at our disposal, but it happens if we are serious, if we are engaged, if we can come to some honest estimate of ourselves, if we can let go. Moses had to let go of Egypt. Paul had to let go of all that which was sacred and holy to him that structured his whole life. Those security systems that we have built tightly around us - if only for a moment we could let go, if we could see through, there might be a bush that would burn or a light that would shine. It reminds me of the political campaign - noisy assertion, frenzied activity, absolutist claims, dogmatic assertions, control and manipulation. There is so little honest conversation that seeks not to make a point, but to open the truth more clearly. It is humility, it is that dying to myself, it is that recognition that I © 2013 Kaufman Interfaith Institute and Grand Valley State University �Humility That Opens to Wonder Richard A. Rhem Page 4   am not God, that life has been given and is gift and if only for a moment I can step outside this frenzied drivenness of contemporary life, I can just pause long enough to look at the face of a child or a flower or a sunset and know that I am embraced in something marvelous and wonderful beyond my imagining - then my life will be bathed in wonder and there will be joy and peace. © 2013 Kaufman Interfaith Institute and 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 XXIII Scripture Text Exodus 4:13, I Corinthians 15:9 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-0-20001112 Date A point or period of time associated with an event in the lifecycle of the resource 2000-11-12 Title A name given to the resource Humility That Opens to Wonder Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 12, 2000 entitled "Humility That Opens to Wonder", on the occasion of Pentecost XXIII, at Christ Community Church, Spring Lake, MI. Scripture references: Exodus 4:13, I Corinthians 15:9. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Epiphany Humility Transcendence https://digitalcollections.library.gvsu.edu/files/original/dd4d856fd0e2d06de8c186dab72f56ff.jpg 4ca09618be95e44bd08746ab241be4d4 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 HumlinScott Creator An entity primarily responsible for making the resource Grand Valley State University. University Communications Title A name given to the resource Humlin, Scott Description An account of the resource Scott Humlin 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/120499cc7db26859ae40aa0c775fecb9.pdf 280cc59b9d56642d7b2f04fffb4e76af PDF Text Text Hundreds at Luncheon i, Honor of.A. A. Carroll TIDJ GRAND RA PI J>S 'FRifiAY, ttE:BRUARY tr, 1886._ ] r t • 1 ( • 1 ] i ] C • , • • 1 •' 1 ( • ( ] I • 1 i • 1 4 1 1 1 ] l • r • l I ., -Photo by Robinson. Here is part of the crowd of 400 citizens, members of Rotary and other service clubs, who attended the testimonial luncheon in· the Pantlind ballroom Thursday noon in honor of A. A. CARROLL, just retired after 22 years a~ superintendent of police. MR. CARROLL is seated sixth from the left at the head table. In front of the table are standing the• three fellow-members of the O-Wash-Ta-Nong Junior Four, who with Carroll established a world rowing record in 1887. They are CHARLES McQUEWAN, WILLIAM SARGENT and JESSE FOX. }I t1111or a11cl serious et1logy 11ear(l f1~0111 l\'.[elvi11 Jl. Pt1rvis, noted ca11 or will i11 reality retire until "G-man," a11d fro1n .T. Edgar l1e goes down tv stay, and we shall , 7 ETERAN OARS~IEN ,vere mixed i11 tl1e address of Hoo·ver, depart1ne11t of justice exaex1)ect tl1at, for 1nany years to nd for nlany ~l~:trs. He conG..'\TlIER. Fred C. v\T et111ore, f or111 er fri.e come, you will as l1eretofore walk tjntlCd: ' amo11g your fellow men, with head 0 n~:; of: tl1e f eatu1·es of tl1 e U11jtccl States district attor11cy, "But 111ost irnprcssive of all to me llotar:v ruccti11g· ,vas tl,e i11tro- Up a11d chin ot1t, with a cl1ip on frjcnd to a,11otl1er, ,vllat v;,re thinlr of each shoulder, reac1y to spring i11to (lt1ction of t l1e crc,v of four. i11speaki11g 1Jefore tl1e Rotary l1i111. fig·I1tjng position vvhenever the ca.II cl ucli11g· ..\Ir. C:11·roll, \\ h ich • "Our l)resc11ce 11,~re e, idcnces our clttb rfl1ursclay.. at tl1e test11110- regard fo1· l1in1 ~!lOl'e eloquently estab1j::;hcd a record of 12: 27 to combat comes; a11d that you will over it t,vo a.ntl 011e-tl1ird mile be on l1a11d in person to see for th 11ial di1111er for fortncr .Police an any combination of scintilyourself that Grand Rapids does col1 rs-8 :i 11 the 18 8 7 s,vee11stakes lating syllables, but tl1ere are a fe,\7 at l)l1i ladel1)hia. Carroll's three not forget Ab Carroll.'' Sut)t. A. A. Carroll., ' things that ol1ght to l)e said rig·ht fello,v-111en1bers, all more than 1 7 lvlr. Wetmore'~ ·address i11 pa1·t ,vas as follwos: 0110 of our good friends has coin!)leted a long term of notable public service, during vvl1icl1 he l1as all the tin1e beo11 'on tl1e spot! jn the full g·lare of tl1e pitiless ligl1t that shi11es upon all who deal ,·vith the cleli11qt1encies of n1a11l{ind. Ottt of it all he has coine ,Yith ple 11 ty of scars a11d bun1 ps a nd bruises, but ,vithout a si11gle stain tll)On his shini11g l1011or and ,,rithout a sing·le crack in his unlJreaka,ble integ·rity. The lt1ster of his armor may be dimn1ed by the dirt through ,vl1ich he has plo,ved, perh_aps dented here and tl1ere by the slings and arro,ys of outrageous fortune, rusted maybe by exposure to storms of abuse and criticism, bt1t that armor is stJll i11fact and the n'l.an within is as ~•"ea~1 a11d st1taig;-11d aa ¥-1'.11:en- ......h-e stepped over tl;e tl1t~sholtl of life. "It is well ,vdrth\~~11ile to stop and lool<: at such a r11ai1, to size hi111 1J1), to tl1i11l:: about 11:m a.nd to tall< abot1t l1im, a11d ,vl1ile ,ve are at it v.re n1ight as well tell hi1n, as on~ i11 whose hearts ,viii al,vays be a. deep and sincere reg·ard for the 1nan who brought them from darl;:11ess i11to liglit." I-Iere JVIr. "\Vetn1ore dig·ressed to tell of the expres:s10ns of r·espect for Supt. Carroll l\'hich he had t"o his face. Se1•vice to Co111111unit3r. 70 Jrca.rs old, ,\·ere present fo1· tJ1.e ret1nion. ~rl1is group \"\1 as called the 0- ''A.lbert_ Abner, .i\.Lsalom, Abijah, Abiinelel{, or ,vl1a':')V6r YOttr 111011iv\'ash-Ta-N ong· Ju11ior JI'our and kor inay be, ,ve l~no,v as ,vell as you \\r011 fa111e in rowirtg circles d.o that Y 011 arc nl) ang·el and we ,vh011 tl1is s1Jort was in tho as('<='n.cJa.nc:\~ i11 Grand Rapids .. al'C g·lacl of i.t. Vin k 110 ,v that VOll arc juS t aii 5.nlperfi.:,c't, 11nfinisi1cd rchoso introdt1ced ,v-ere Jesse hu111an l)ci11g·, lil{e the rest of t1s, 1i'ox, C11u,rlPR 1\'.fcQt1c,·van and onl'jr inore so, and ,-·v:~ J<rlo,,T tJlat YOtl \\''illia111 Sarg·c11t. could 11cver ha.,,e :01a do tl1c record t11at is ,vrittc11. into tl1e l1Jstory or tliis comr1:i1.111 it.y if }·•tl lladil't be~r: crin1ir1als who k110,v, better than so exceedillgly, P.VCll excessively all oC;llers, l1ov,r keenly and pera11d, occasionallj t preposterously sistently a11d ruthlessly you and hun1an. · yo11r p1en pursued tl1e lawbreakers. "I bri11g· you no medals of goli We cruh11ot cal1 tl1em here as witor silver, 110 chevro11s or stars or• 11 csses, lJecause most of them are in s1:,oulder bars, but. l clo . bring_ and priso 11 or fugitives from justice, but r.;-1ve to YOll the sincere grat1t,.1de we do 'ha,re the silent but irrefutof the people of this cjty for tl1e able records of our critninal courts splendid servic~ you have r~ndered ,vhcrc are set do,vn the sentence~ to all of t~em, 111 thrJ pro~ect1on a11'1 iillpos~ 011 con·victed transgressors. :.J)" B;UJ•l'.J\Utt'O.Q. .of .J.i£.o~ ,~l~Qtti:r f:)1~•i .,.... ~ ·lJi ... Ii' ~tl h'I1 . ~ 1 ·• :t 1 })ro1)erty; -b11t mor0 especicl~lly do I~• ~ ..: t-iJ.b vOL{~ e'4t ~ J)hY · cai I bri11g to YOt1 and leave ,vitl1 ou inJUl'l(\ done, tl1 e J)rooei ty st0 1en the undying· a1)l)reciatio11 o1: ~h•~ and d :-~troyed and. the ~oi:row and fatl1ers, and the 1ear-bejc,velle,1 s11fferrt1g ca11sed b! cr11n1nal acts blet,;sing·s of tl1e 't"notl1ers, ,vl1ose tlierc J1~s been paid a, pelia.Ity of toys. a11d g·irls yo:1 11 a,ve tttr 11 e.1. j,•ears 11Icd 11po11 years of penal fro1n the do\v11warj p8,tl1s. of s~.n s01·,1 it.ude, the totn;l of which is a. a11d deg·radn,tion i11to the ttl)\Va.rd to,vc~~ a11d lasting testimonial to roads that lead to ha.pp)" J10111es ai:d tl1e ei rjcicncy and the everlasting ltseful ii,res ....i:\.nd to tl1ese let t11ere vig·i~awee of Ab Carroll and his be added tl1e glad t:·ib11te of thos~ valiant c0Ileagt1es. 1·escued a11d i·estor\'.!<l your1g folks, ''\i\~6 p1•efcr 11ot to thi111{ of you , is the testin1ony of the crool{s a11d as retired, as 110 man of you1• ty1,e 7 J ~ j l~ponse by Ca1·roll. Iii l1is response, Mr. Carroll paid stro11g tribute to Mayor William J Tim1ners as tl1e fi11est may@r under whom he had served a11d ''one J 1na11 who never said to me 'soft pedal this or that.' "'For 22 years our city has not hacl a ,11 1111solved 111urder or ba11k < robbery and I hope 1nder Frank·' O'Malley you n1ay have 22 years more,'' l\,Ir. Carroll a cclared. "I · want to see you men step up behind ~ O'Malley just as you did ,vith me.'' , IIe referred to the occasion as J som.ething he would remc.-mber al- · ,vays a11d noted that this was t~e tl1ird tin1e he had. been honor d ] by the Rotary club. : Precinct police captains, Matthew Fritzen, John Spoclstri. and Leigh ~ Slater, as well as Mrs. Carroll a11d 1 others of his family and associa PS intrt:l<l1lr.P(i , t,1 Weather conditions a11d prior e - l gagements prevented out-of-to, n 1 guests from attending, but n1ar y : expressions were recei\red fro1n t friends of Mr. Carroll in all sectio11s • of the country. Frederick II. Mueller, jr.. pres!- c• dent of the Rotary club. presided, . extending \\relcome to scores of n1embers of otl1er service clubs ,,rho joined in the affair. Spec!ia1 1 111usical 11umbe1."s were offered by ( tl1e Wolverine Four. • -~rt•~ 1 � 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 Rapids Boat and Canoe Club collection Creator An entity primarily responsible for making the resource Grand Rapids Boat and Canoe Club Description An account of the resource Scrapbooks of newsclippings, photographs, postcards, and ephemera of the Grand Rapids Boat and Canoe Club. Photos were taken at regattas on Reeds Lake; the Grand River; Peoria, Illinois; and in Chicago of club members, and events. Historical articles, reports of regatta events, and articles featuring members Charles McQuewan and Jack Corbett are included. Programs include the First Grand Regatta on Great Salt Lake 1888, and Peoria Rowing Festival, and banquet and music programs and the GR Log, a publication of the Grand Rapids Boat and Canoe Club. Materials from the Central States Amater Rowing Association, and the National Association of Amateur Oarsmen are also included. Date A point or period of time associated with an event in the lifecycle of the resource circa 1980s to 1940s Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/481">Grand Rapids Boat and Canoe Club scrapbooks, (RHC-54)</a> Subject The topic of the resource Grand Rapids (Mich.) Outdoor recreation Boats and boating Racing shells Publisher An entity responsible for making the resource available Grand Valley State University Libraries Identifier An unambiguous reference to the resource within a given context RHC-54 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-54_Ephemera-GRRC_F107 Creator An entity primarily responsible for making the resource The Grand Rapids Press Date A point or period of time associated with an event in the lifecycle of the resource 1936-02-07 Title A name given to the resource Hundreds at Luncheon in Honor of A. A. Carroll Description An account of the resource Newspaper article about a luncheon held in honor of A. A. Carroll, just retired as superintendent of police, who established a world rowing record in 1887, along with Charles McQuewan, William Sargent, and Jesse Fox. 400 Grand Rapids citizens and members of the Rotary and other service clubs attended. Contributor An entity responsible for making contributions to the resource Grand Rapids Rowing Club Subject The topic of the resource Grand Rapids (Mich.) Outdoor recreation Boats and boating Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/481">Grand Rapids Boat and Canoe Club scrapbooks (RHC-54)</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/f198b4f446a1e7edec0f23a7697950d0.mp3 393e612e02abdfa404521b525537f890 https://digitalcollections.library.gvsu.edu/files/original/48db89d0aacfc5cb27e83d9f5814ccd8.pdf 883ffa3b29b2332d13bf6ecbb9dea4cf PDF Text Text Hunger for God Romans 8:12-27; Luke 12:13-21; Psalm 42:1 Richard A. Rhem Christ Community Church Spring Lake, Michigan September 29, 2002 Transcription of the spoken sermon I'm not going to read the “Reading From the Present,” except a few lines in order to introduce what I want to reflect upon with you on this morning. Robert Solomon is a philosopher in a university in Texas. I came across his book recently and was enamored with the title, Spirituality for the Skeptic. I thought, "Well, that fits," and found out that he is a person who in his mid-life woke up to the question of what is the meaning of life. His background was Jewish, but a Jewish person can lead a totally secular existence, as he did, non-observant altogether, and then came to a point of wondering what is the meaning of it all. He discovered a larger, enhanced sense of life, and he came to think again about Nietzsche, the German philosopher-nihilist; and Sartre, the French atheistexistentialist; and Hegel, the German philosopher, and he began to think of them who are identified in our minds generally with modern atheism, and began to see them as thinkers who were trying to re-value and revise spirituality. And now, in his mid-life as he is asking about the meaning of life, he is looking at them with new eyes and seeing perhaps what they were doing in their day was what he finds it necessary for him to do in his day, and frankly what we have been trying to do around here in our day. He says, speaking of Hegel and Nietzsche, "They attempted to revalue and revise our concept of spirituality. Or to put it a different way, what both Hegel and Nietzsche tried to do was to naturalize spirituality… " When I read that, I thought, my goodness, that's what we have been talking about. Have you found it true that sometimes you become aware of something or you learn a new word or a new idea and suddenly you find it everywhere? It was always out there, but just sort of passed over, and suddenly you become aware of it and you see it every place. Here I read Solomon and he is talking about naturalizing spirituality to get away from the other-worldly religions and philosophies and to re-appreciate or re-enchant everyday life. That word reenchantment has been popping up all over the place. That, as a matter of fact, is what we are all about. I mentioned it several times this summer, the reenchantment of life, for us to come to a new appreciation of ourselves and our reality and God in order that the human experience, the daily experience of our © Grand Valley State University   �Hunger for God Richard A. Rhem Page 2   lives, the world might be re-enchanted, that we might receive it with a new dimension of delight and awareness and gratitude and joy. So, here is this philosopher down in Texas who is going back to these old 19th century philosophers and he says, "What I think they were trying to do was re-enchant everyday life." The idea is to recombine spirituality with science and nature, rather than play them off against each other. How often have we been talking about that here? To recombine spirituality with science and nature rather than that awful war that has existed for so long. Thus, for Hegel, nature is spiritual, and spirituality is nothing less than nature fully developed in us. Hmmm. Nature is spiritual and spirituality is nothing less than nature fully developed in us. My goodness, I have been saying that. I must have been right. You will remember this summer we talked about Creation as God's ecstasy and as the garment of God, and about God, the Infinite Source of all, being a Mystery, outflowing and becoming embodied in the world, becoming embodied in the stuff of the cosmos, the story we are told that goes back 15 billion years, fifteen billion years of the development of this process that eventuated in stars and stuff, and then just lately on the scale of that 15 billion years the appearance of life, of consciousness, of awareness, of the human being. The human being has just arrived, as it were, in this long process of billions of years, and that human being with awareness has become the intelligence of the cosmos, being able to rise above, to transcend the process and see the process, and to speak of the process, and to stand in awe and wonder of the process, to become the tongue of praise of the process, to become the consciousness of it all. This human being that we are, the finite embodiment of the Infinite Mystery, with a mind and a voice so that here we are, human that we are, finite, matter, matter which is one with the dust of the universe, because we are stardust, after all. And yet, we are stardust that has come alive, become conscious, become aware, able to wonder, stand in awe, and we human beings find within us a longing for something. The Psalmist said it so beautifully and it was sung so beautifully in our presence this morning, "As the deer longs for living streams, so longs my soul for thee, 0 God." The Apostle Paul, in the 8th chapter of Romans, in that very complex letter when he was giving expression to that amazing experience he had, there was something in him that recognized that there was something in God in him, and there was something in God in him that was reaching out to God beyond him. The Spirit sighing, sighing within us, or longing within us. And Jesus in this little story I read, where somebody says, "Settle this dispute," and he says, "This dispute isn't worth worrying about. Let me tell you about the investor whose stocks were so good that they were going through the ceiling, and he began to plan his future in terms of wonder and glory. And then in the midst of it all, it was over." And Jesus said, "You really ought to be concerned about being rich toward God." © Grand Valley State University �Hunger for God Richard A. Rhem Page 3   The point of those lessons is simply my contention that there is a hunger for God in the depths of every human being, and that is not surprising because, after all, we are made of God-stuff. We are the consciousness and the awareness of the finite creation which is the embodiment of the infinite God, the infinite source of all being that is Mystery beyond us, flowing out into the concretion of creation of which we are the conscious inhabitors, become co-creators, having within us a longing for something, a longing for God. And why shouldn't we have a longing for God? For we are made of God; we are inspirited by God. God is our home; God is our source, the source of our being. Paul quoted an old pagan philosopher, "In God we live and we move and we have our being." Someone like Robert Solomon, studying the 19th century philosophers – we have talked about them all here, Feuerbach and Marx, Freud and Nietzsche, identified with modern atheism – Solomon looks again and says, "I wonder if they weren't just trying to find a way to say God in a world that had drastically changed?' Because, you see, our storybook arose at a time when the conception of everything was totally different than our present conception of everything. The sense of ultimate reality was altogether different. In the expressions of the Hebrew prophets or in the New Testament letters of Paul or in the talking of Jesus, it was a totally different conception of the reality of which we are a part. So maybe it was necessary for this old world, on its way in human development, to go through that period, that backwash of atheistic thinking, which sent such tremors through the Church, an atheistic movement that alienated scores and scores of people and generations, a modern atheism that has affected the academic community and the intelligentsia of the world today so that the Church becomes a defensive community trying to hold on, but too often trying to hold on with an old way of thinking and speaking so that it doesn't resonate with the reality of our present world. Robert Solomon says maybe those atheistic philosophers were simply trying to naturalize spirituality. Maybe they were trying to learn how to say God in their day, because A-theism does not necessitate atheism. And that is not just a little play on words, because what the modern period did was to reject a theistic conception of God that was in the tradition, the idea of that supernatural being up there in control, running things, the God who interrupted the process on occasion, the God who could intervene here and there. In a world that had become so convinced of the findings of the natural sciences, a God out there doing that kind of thing just didn't make a lot of sense. And so, to a lot of people who thought about it, there was alienation and there was movement out of the Church. Bishop Spong would call them believers in exile. I believe that the largest part of the congregation of Christ Community Church is out of the Church, and if they could only hear the good word, they'd be back in, because it is possible to say God and to have a spiritual existence in our day without adopting a world view that doesn't make sense anymore. Down deep in the human heart is a hunger for God, but the heart can not long rest where the © Grand Valley State University �Hunger for God Richard A. Rhem Page 4   mind cannot follow. That is, if the mind is operative at all, if one is thinking at all, the heart cannot long rest where the mind cannot follow. And so, so many have been alienated. I decided long ago, before we left for Europe, to speak about the hunger for God today because I knew I would be coming back to preach this Sunday, and then next week David Ray Griffin would be here, and David Ray Griffin is the one who has been so stimulating to me. He was introduced to me by Howard VanTill in the book Religion and Scientific Naturalism. It is a very fine book in which he tries to do what Solomon speaks of here, he tries to say God in a conception of reality which is consistent with all that we know. In other words, with the best understanding that we have of ultimate reality, given that, how do you say God? That's the thing that David Ray Griffin has worked at. In the concise title of his latest book which I have quoted here, Reenchantment without Supernaturalism, he says volumes. Reenchantment of the world -that's what Solomon speaks of here. He says that is what Hegel was about and Nietzsche, trying to find the reenchantment of everyday, because what was happening was that old image of God and that old conceptuality was so challenged, leading to atheism. There were those who were living then alienated without any sense of the reality of God. And yet, you can't wipe out that deep hunger for God, because we are, after all, the embodiment of God, so if that Infinite Mystery has overflowed into the concretion of nature, and if we are the voice, the awareness, if we are the human beings who are the finite embodiment of God, the conscious expression of that concretion, then is it any wonder that there is a longing for God within us because, after all, God is our source and God is our home, and we cannot be at home in this world, we cannot be at home with ourselves unless we are at home with God. Unless we have a sense of the reality and the presence of God in the reality of our lives and of our world, we cannot be whole. We have an opportunity next week to have in our midst someone who is working hard trying to bring all that to expression. How do you naturalize spirituality so that our spiritual life isn't some otherworldly thing, so that our spiritual life isn't some Sunday business, so that our spiritual life is not some compartment in our being that does not affect the totality of our everyday? Rather, our spiritual being is the expression of our authentic being living with an awareness and a wonder and a gratitude and an amazement at the miracle of life. Because, you see, I want you to sense this - God breathes in you. It is not a question of whether or not God is in you. It is only a question of your awareness. Let me tell you about Marina. She was our guide in St. Petersburg, Russia, for five days. A lovely, lovely person, a beautiful woman, articulate, with impeccable English, bright, knowledgeable, great humor, delightful spirit, and we all fell in love with her. And as we went day after day, one day on the tour bus she said, "That yellow church I was baptized in." © Grand Valley State University �Hunger for God Richard A. Rhem Page 5   I said to her later, "So you were baptized?" "Yes, she said, "I was." I said "What year?" a question you must never ask a woman. She said, “ 1959.” I said "Oh, '59. So, you were baptized in '59?" She said, "Yes, but my parents weren't religious at all. And I'm not religious and my friends are not religious." She said, "I did have my 12-year-old daughter baptized." I said, "You did?” She said, "Just in case." And when we came off the grounds of a monastery, she made the sign of the cross, and I said, "I saw that." As we gathered in Oslo a couple of Sunday nights ago at our little group reflection, I said, "I am convinced more than ever through this wonderful engagement with the Russian people, and that Eastern rite of the Orthodox tradition which was in danger of being intentionally stamped out, but which cannot be stamped out, I am so convinced of the irradicability of the spiritual being, because Marina is a spiritual being, a beautiful human being, and God is in that woman, and she is resonant with God. I would love to have the opportunity to pursue that more. I said to Marina, "Tell me about your spiritual life." She said, "Well, with my friends, we talk about ideas." (I think what she was saying was we do grapple with meaning.) She said, "We have suffered and suffering can lead to a spiritual sense." Once again, you see, here is a non-observant Russian woman who is every bit modern, contemporary, wonderful and delightful, totally non-religious. But she is not non-spiritual, and it seems to me the only thing she lacks is the awareness of the Source of the beauty of her humanity, of her spirituality. There is a hunger for God within the human breast, and those who may seem farthest from any kind of practice or observance, nonetheless at some time or other must, as Robert Solomon, come to say, "What does it mean? What does it mean?", and hopefully find some way through the maze. He concludes, finally in the end, thoughtful love of life is spiritual being. Well, yes. Thoughtful love of life, because life is gift and to be able to live with awareness and intentionality and appreciation and gratitude, to be able to lift a glass to the wonder, miracle, glory and joy of life, to be able to look at a sunset and an evening star, the smile of a © Grand Valley State University �Hunger for God Richard A. Rhem Page 6   child and the embrace of human connection, to be able to live not just in the morning awake, breakfast, work, dinner, back to sleep, awake, breakfast dinner, sleep, but to live with awareness of every moment of every day that it is Godfilled, that it is God-breathed, that we are the embodiment of that Infinite Source of being full of grace and creativity, to look at it all and to live with that constant sense of wonder and amazement - that is to come to the awareness of the roots of the hunger within us and, finally, to be at home in our skin, in our world, because we are the children of God. References: Robert C. Solomon. Spirituality for the Sceptic: The Thoughtful Love of Life. Oxford University Press, 2006. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf 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 XIX Scripture Text Romans 8:12-27, Luke 12:13-21 Location The location of the interview Christ Community Church, Spring Lake, MI References Robert C. Solomon. Spirituality for the Sceptic: The Thoughtful Love of Life, 2006. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20020929 Date A point or period of time associated with an event in the lifecycle of the resource 2002-09-29 Title A name given to the resource Hunger For God Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on September 29, 2002 entitled "Hunger For God", on the occasion of Pentecost XIX, at Christ Community Church, Spring Lake, MI. Scripture references: Romans 8:12-27, Luke 12:13-21. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Cosmic Evolution Divine Mystery Natural religion https://digitalcollections.library.gvsu.edu/files/original/938f2edbed22030599aed4140b9e011f.jpg e4cdbd2d1031b60085c283100a8d12b5 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 HunsbergerDavid Creator An entity primarily responsible for making the resource Grand Valley State University. University Communications Title A name given to the resource Hunsberger, David Description An account of the resource David Hunsberger 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/d02f8bd781487c49eceea0580b21554e.m4v 6ad6775efa5e09599e5045c5d479e2cd https://digitalcollections.library.gvsu.edu/files/original/a4117401e58a2affc770a06d13ba2aa4.pdf 421aa224e5cf8f5f3bdefef432dde8a7 PDF Text Text Grand Valley State University Veterans History Project Eldon Hunsberger (00:39:20) (00:20) Background Information • • • • • Eldon was born on a farm in Plainfield, MI He went to college from 1940 to 1941 Eldon had attempted to join the Army Air Corps, but was not accepted because of an overbite He later tried to get in again and they accepted him Eldon was sent to Santa Ana, CA (03:47) Training • • • • • Eldon went to primary in Ontario, CA and then learned to fly Steermans, which are single engine biplanes He went to Miners Field in Bakersfield, CA for basic training and began training with BT-13s They sent him to Colorado to fly the AT-10 and the AT-17, twin engine planes Out of a class of 120 he was one of 6 that moved on to fly the B-26 In February of 1943 he graduated and was assigned to Florida where he trained more with B-26s • (07:35) Northern Route • • • • • Eldon was sent to Savannah, GA where he began as a co-pilot on a B-26 They flew the Northern Route which went to Savannah, NJ, Maine, Newfoundland, Greenland, Iceland and England In England they got fitted with a bigger gas tank and then went to Marrakesh, Morocco In Iceland they were told not to go into town because they were pro-German He went to Casablanca to get fitted for battle (11:08) Tunis • • • • • Eldon saw a lot of wrecked planes when he got to Tunis His first base was outside of Tunis Their first mission was over Salerno, Italy On his second mission he had to land on the beach head At first they hit ground troops and then they went on to target German supplies �• There were up to 32 planes in a formation and they flew at 12,000 feet • After 13 missions he got to be a pilot then they switched back and forth from pilot to copilot • It took him one year to get 65 missions in • They “flew when the weather was good” • He helped out at Anzio in Italy • Eldon was in South Africa for 2 months and then was sent to an old German airfield in Sardinia (20:05) Sardinia • • • • Sardinia was a desolate place The B-26 had the best loss rate of anyone at 1/10th of 1 percent They had cameras under the planes that took pictures of what they had just bombed Eldon was supposed to go home after 40 missions but they couldn’t get replacements so he wasn’t told to go home until he had 65 missions in the summer of 1944 (25:00) Back to the US • • • • • • • He went to Naples, Italy and then flew a B-25 home on the Southern Route When he got back he had some time on leave in Miami, FL He was offered a position as a flight instructor but he refused Eldon got in trouble for not dressing right and got sent to flyC-47s towing gliders in Texas He went back to Dodge and took an aircraft maintenance course He became a Maintenance officer Eldon got to fly an A-26, which was the same concept as the B-26 but made by a different company and it was faster (30:19) Reserves • • • • He stayed in the Army as a Reserve He flew the T-6 out of Grand Rapids, MI Then the C-46, the AT-11, and the AT-6 out of Detroit, MI Eldon also worked as a carpenter (31:30) Recalled for Korea • • • • Eldon was recalled in April of 1952 He was first sent to Roswell, NM Then took a Squadron Officer course in Alabama He Flew 800 hours in a KB-29 �• • Eldon stayed near the US and refueled planes that were going to Hawaii After he was done he went back into the reserves, spending a total of 23 years in the military (34:50) Feelings about His Experiences • He enjoyed being in the Military • Eldon was glad he wasn’t on the ground (35:35) Jobs • • After the service he ran an airport, but didn’t like all of the restrictions He was also a Builders Hardware Salesman � 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 EHunsberger Title A name given to the resource Hunsberger, Eldon (Interview outline and video), 2008 Date A point or period of time associated with an event in the lifecycle of the resource 2008-04-19 Description An account of the resource Eldon Hunsberger was born on a farm in Plainfield, Michigan. He went to college for 2 years and then joined the Army Air Corps and trained as a pilot. He flew B-26 bombers on 65 missions over Italy from bases in Tunisia, Sardinia and Italy. When he got back to the US he was in the Army Reserve and then got called back in April of 1952 for the Korean War. Eldon flew a KB-29 and refueled planes on their way to Hawaii. Creator An entity primarily responsible for making the resource Hunsberger, Eldon Contributor An entity responsible for making contributions to the resource Smither, James (Interviewer) Byron Area Historic Museum (Byron Center, Mich.) BCTV Subject The topic of the resource Oral history Veterans History Project (U.S.) United States--History, Military Michigan--History, Military Veterans United States. Army. Air Corps World War, 1939-1945--Personal narratives, American Korean War, 1950-1953--Personal narratives, American Video recordings Format The file format, physical medium, or dimensions of the resource video/mp4 application/pdf Type The nature or genre of the resource Moving Image Text Source A related resource from which the described resource is derived Veterans History Project collection, RHC-27 Rights Information about rights held in and over the resource <a href="https://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Relation A related resource Veterans History Project (U.S.) 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/9da807706b16d0baaa3088a4bfd9584e.jpg b604e0cd68eaff55a18bd918d54046cd 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_1337 Title A name given to the resource Hunt class British destroyer escort Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunt class British DE (destroyer escort), October 1, 1947. Subject The topic of the resource United States. Navy Military education Warships--Recognition World War, 1939-1945 Slides Great Britain 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 1947-10-01 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/83f083d619f66258fc597d3837ba900f.jpg 8275123a926b3b072e67764e65a42e6c 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_1338 Title A name given to the resource Hunt class British destroyer escort Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunt class British DE (destroyer escort), October 1, 1947. Subject The topic of the resource United States. Navy Military education Warships--Recognition World War, 1939-1945 Slides Great Britain 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 1947-10-01 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/5df3e8d3d1d50c7217739beb022ae939.jpg c2f82fb98388e8488132a52d04b041f7 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_X942a Title A name given to the resource Hunter British fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunter British fighter, September 1, 1953. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Great Britain 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 1953-09-01 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/eb0cca81149dc419de98215b869fecef.jpg 44c0d2b5134c844ba519dcbf13605163 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_X944a Title A name given to the resource Hunter British fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunter British fighter, September 1, 1953. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Great Britain 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 1953-09-01 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/84363bf6bbef95e6b558fe8392f7f95b.jpg c2097ca6288816de043a75bf390107ca 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_X1038 Title A name given to the resource Hunter British RAF fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunter British RAF fighter, September 1, 1954. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Great Britain 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/187acb875f103b4dbd74456d39c4edae.jpg 9357efc2a3ca37e7f398a226aecd0a1e 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_X1039 Title A name given to the resource Hunter British RAF fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunter British RAF fighter, September 1, 1954. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Great Britain 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/5279798ed5e1e490f45054b6889f4fea.jpg e4a667cfa72b25a309a4cef4cbe95731 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_X910 Title A name given to the resource Hunter British RAF fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunter British RAF fighter, September 1, 1954. Subject The topic of the resource United States. Navy Military education Slides World War, 1939-1945 Airplanes, Military--Recognition Great Britain 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/ad64a3512a76b4b4ad701b0cbeeee463.jpg 2a39e991431d8b48f86d4efcafcd6919 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_X946 Title A name given to the resource Hunter British RAF fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunter British RAF fighter, April 1, 1953. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Great Britain 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 1953-04-01 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/a5f6a9a582c335d03cd6a141a992d871.jpg 16a3df4b398749f538db0551f6b3b69b 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_X947 Title A name given to the resource Hunter British RAF fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunter British RAF fighter, April 1, 1953. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Great Britain 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 1953-04-01 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/b2fd73188d09d81fdd731dfd439b0637.jpg 5b42a14b8aa7ebf52bba178a31f0cc02 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_X981 Title A name given to the resource Hunter British RAF fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunter British RAF fighter, March 1, 1954. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Great Britain 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 1954-03-01 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/f737ddfeda78c79b9d39933f531b1bdf.jpg ec9c02ac5ae628d304e405921f136d0b 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_1154 Title A name given to the resource Hunter fighter Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource Hunter British fighter, September 1, 1955. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Slides Airplanes, Military--Recognition Great Britain 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 1955-09-01 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives