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                    <text>Two Understandings – When Friends Disagree
Eastertide II
Scripture: Galatians 2:11-14; Luke 24:28-43
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
April 7, 2002
Transcription of the spoken sermon
It must be obvious to everyone that this world needs to learn to engage in
conversation and dialogue to be honest with each other and to listen to each
other, in order that we might live in peace. Our world is breaking apart because
we can't speak to each other or hear each other.
I am using this occasion, the week after Easter, to think about the resurrection
from two perspectives, because in May we are having two scholars come our way
who differ on their understanding of the resurrection. And they are coming in
order to stimulate conversation among the faith community of western Michigan,
to be a model for a manner in which such conversation can take place.
Marcus Borg, who has been here a couple of times and is a real friend of this
congregation, will be joined by N. T. Wright, who is an excellent scholar and who
happens to be a very good friend of Marcus. N. T. Wright is the Canon of
Westminster Abbey. If you watch the funeral on Tuesday of the Queen Mum, I
am wondering whether N. T. Wright may be a part of that, since he is the Canon
of that great cathedral in London. They were in school together at Oxford and
became friends, respecting each other, holding each other in high esteem, and yet
differing in their perspectives. They become a good model for a way in which
religious people can differ with one another and yet not break community, and
converse with one another and seek to deepen the understanding one of another
and to enhance that understanding.
N. T. Wright is a rather traditional, evangelical scholar. He is an excellent scholar,
but his position is traditional and evangelical, it is what probably you grew up
with, what I grew up with, the kind of position that I preached for many, many
years. Marcus Borg represents a position, an understanding of the resurrection or
a biblical interpretation which takes into account the developments of modernity
and critical studies of scripture. Anytime you have a difference in your
understanding of the resurrection or any question, you can be sure it goes back to
a difference in understanding of biblical interpretation.

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�Two Understandings: When Friends Disagree

Richard A. Rhem

Page 2

The book that Marcus and Tom Wright wrote together, The Meaning of Jesus:
Two Visions, has chapters, each of them contributing a chapter, on, for example,
The Resurrection, the Virgin Birth, Is Jesus God?, What Difference Does It
Make?, and so forth. It is a very interesting dialogue they carry on between them.
When I read N. T. Wright, I read my past. When I read Marcus Borg, I read
someone who has taken account of the critical studies of scripture and the whole
drift of the post- Enlightenment world that seeks to understand phenomena apart
from the miraculous or the interventions of some supernatural incursion into this
world.
And so, obviously for me, I understand, I stand with Marcus Borg, but I respect
N. T. Wright as probably as fine a spokesperson as one could have of that
traditional point of view. Just to have them speaking together and expressing
their differing perspectives brings before us a model of conversation and
understanding that I think is very positive, for it is possible to differ with another
without writing the other off or living in alienation and separation. We don't do
that very well in the religious world. God knows we've not done that very well in
the church. Congregations have been split; denominations have been formed over
lesser differences than the differences between N. T. Wright and Marcus Borg on
the resurrection.
To hear them, to watch them, to observe them relating to one another, in this
case, in the pages of this book, becomes a lesson, a model, for how we can engage
one another and respect one another, learn from one another, and continue in
relationship, even though we understand that we differ in our perspectives and in
our interpretations.
As I said, N. T. Wright has a traditional view of the resurrection. If you would
read the chapter in the book, The Meaning of Jesus, that he writes on the
resurrection, you would find him insisting on some kind of bodily physicality as a
sign or as a mark of resurrection. He is a very bright man and he understands the
issues clearly, and he is careful, and so he is careful to indicate that he is not
talking about the resuscitation of a corpse, obviously. Nonetheless, he wants to
insist on the necessity of the empty tomb; for N. T. Wright, if the tomb is not
empty, there is no Easter. There has been no resurrection.
Now, Marcus Borg, on the other hand, says the empty tomb is a matter of
indifference. He doesn't care if it is empty or not. If the bones, the skeletal
remains of Jesus should be found, through DNA tracing sometime, Marcus
wouldn't care, because, for him, the resurrection is not about a corpse coming to
life, but a life in God, a spiritual existence that is still experienced as a presence
among those who knew Jesus and followed him. Marcus loves to go to what is
also my favorite resurrection story, the Emmaus Road, two men journeying from
Jerusalem on Easter. They are sad of heart because of the events of Good Friday,
and they are joined by a stranger whom they do not recognize. As readers, we
know that it is Jesus. He says, "Why are you sad of heart?" They say, "Well, where

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Richard A. Rhem

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have you been?" And then he begins to speak to them about the scriptures, to
interpret the scriptural tradition that what has happened is exactly what would
have been expected in the prophetic books, and so forth. They come to the village
and it is getting toward evening, and he makes as though he would go on, and
they say, "Come in to us," and so he comes into their home, he acts as the host, he
blesses the bread and breaks it and gives it to them, and "poof," he is gone. But in
the breaking of the bread, they recognize him, and they say, "Now that we think
of it, did not our hearts burn within us as he spoke to us along the way?"
It is a beautiful story, reminding us, of course, of the experience of the Eucharist.
Luke is writing this Gospel story some 50 years after the events. There is a
congregation, a community to whom he is writing, a community, obviously, that
shares the Eucharist. What Luke is saying to them is that the presence of the
living Lord is experienced in the community in the breaking of bread. The
sacramental nature of the Church is the medium by which the risen Christ is
experienced in the community. There is no body there. They don't recognize this
person. Obviously, this isn't the corpse coming out of the grave. It is a symbolic
metaphor. It is a beautiful, beautiful story. If only Luke would not have given us
the next paragraph, because now they run back to Jerusalem and meet with the
disciples and a few others on Easter night, and they say, "The Lord was made
known to us," and they learn that Peter also had an experience, and now they are
gathered there and "poof," there he is again. But, now N. T. Wright is smiling all
over the place because now this risen one seems to want to underscore a certain
physicality. Even though he came "poof” into the room, nonetheless, he says,
"Handle me." And then he says, "Do you have anything to eat?" So now we are
dealing with the kind of physicality that is other than that of the Emmaus Road
story.
Well, Marcus Borg would say that is a later edition that indicates a time when
faith was being tested and there was a tendency to speak about a ghost-like
existence, but lacking reality, and so there was a kind of concreteness that was
shadowed forth in this story in order to say, "Look, this thing is real this
substance here."
Well, the biblical scholars can talk back and forth, and some of you are in one
paragraph and some of you are in another, and that is perfectly all right. That is
the way it should be. But, as a matter of fact, both Tom and Marcus would say
that Easter is the originating event of the Church and that Easter, in its summary,
is Jesus lives and Jesus is Lord, that the experience of Jesus post-crucifixion, the
experience, whether it was in some kind of story, some kind of appearance such
as Luke records here in Emmaus, or in Jerusalem, or whether, whatever it is,
there was a community of people that gathered post-crucifixion that said, "Jesus
lives." And believing that Jesus was alive, that Jesus had not simply died and was
gone, they said Jesus was right. This was God's vindication of the way of Jesus, of
the life of Jesus, of that which Jesus embodied, of that which came to expression
in Jesus.

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Richard A. Rhem

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And so, what difference does it make whether the tomb is filled with the remains
of Jesus, or the tomb is empty, If there is a community of people that are united
in the fact that what was embodied in Jesus is a way of life and grace?
I cited last week that paragraph about how the caterpillar is transformed into the
butterfly. The caterpillar carried with it from the egg certain cells. The zoologist
calls them imaginal cells. Imaginal. I love it. Those are the cells that have the
blueprint of the butterfly. Those cells have the genes for legs and for wings, and
that old caterpillar, scrounging around on the ground, suddenly finds something
happening to its physical being that at first is attacked by the caterpillar's
immune system as something foreign but, eventually the new take over and there
emerges the butterfly, because that caterpillar was not made to crawl, but to fly. It
was not made to be a fuzzy worm, but a multi-colored butterfly in the sky. Now, if
the transformation takes place, what does it matter what the process is? If the
reality is there, then what is the big deal about the historical details that surround
it, for one a literal story of a body coming out of a tomb, for another, a spiritual
transformation, but for both, a transforming presence that is a sign that in this
cosmic journey of ours there is a bias toward life, creativity. If one comes to that
conclusion, then one can allow that another may come by it in another way. Why
start a new church? Why walk out on the sermon? Why begin a new
denomination?
Now I don't mean to say that distinctions are not important and differences
cannot be significant. Paul, for example, a Jew who was convinced that the way of
Jesus was dangerous, was undercutting the traditions of Israel and therefore had
to be stamped out. Paul has an experience, a vision. He is blinded. He
contemplates. He is turned around 180 degrees, and he becomes the apostle to
the Gentiles. Paul who was on the way to stamp out the Way becomes the one
who says in his transforming experience, “This must be God's move to include the
nations, the Gentiles." Paul never became anything else than a Jew and Paul
never rejected his Jewish religious faith. Paul was a Jew; Jesus was a Jew and
they, understood the God of Israel to be the only God there was, but what Paul
saw now was the possibility of all people coming into the relationship and the
covenant community of this people of Israel. As Paul said, "You know what? They
don't have to become Jews. The grace of God is sufficient. They can come directly
to God without coming by way of Moses with circumcision and dietary laws and
all of that. For Paul, that was a transforming experience. That was a total change
of paradigm. It didn't have to be another religion. It was simply the same God of
Israel embracing all by grace.
Well, what about the rest of Jesus' Jewish disciples? What about Peter, for
example? Well, Peter had an experience, too, at the house of Cornelius. He has a
vision, "Go preach in Cornelius’ house, the Roman centurion." He is preaching
and the Holy Spirit falls upon that house and he says, “O my God, now what?"
Now, they got it, too, but Peter was not the man that Paul was, with all due

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Richard A. Rhem

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respect to the Roman Catholic Church. Paul saw through. Paul glimpsed grace.
Paul saw something new.
Peter granted it, but it wasn't the passion of his life. And so, now they are out in
the mission field, out in Galatia, in the community that had started as a result of
Paul's preaching, and these are Gentile people now. It is not kosher. The table is
not kosher. That's okay with Peter. Peter intellectually knows the truth. It doesn't
matter. It's a religious thing. Religious things don't matter. They're optional. You
choose them, or they choose you, and you follow them and that is fine. But, they
are not absolutes. It’s not as though a lightning bolt is going to hit you. And so,
Peter has ham and buns in Galatia. But then, somebody comes from Mother
Church in Jerusalem, some of James' people, and Peter sidles past the table with
the ham and buns, and he moves over to the kosher table. Paul says, "Peter,
you’re wrong. You're not wrong to stay kosher. Stay kosher, if that is your choice.
But, don't eat one way one day and another way another day because the food is
there. Have integrity and authenticity in your person.
And so Paul confronts a friend, not about whether he is right or wrong, but about
the consistency of behavior. And so, I believe, in the church, as well. It is not as
though we need to agree on a lot of things, but the thing we need to be able to do
in the community of faith is to talk about it and to move for integrity of
understanding and action, so that where our perspectives differ, fine. That's okay.
But, is there enough that unites us that is common that we can celebrate together
so that we don't break community? If it is to be authentic community, then we
are also able to confront issues and be honest one with another in order that it
may be an authentic community, because you see, the human experience is the
experience of being rooted in history and, therefore, marked by limited
understanding. And that limited understanding means that there are no
absolutes. There may be an absolute, but every human perspective is relative, and
every human understanding is a partial and tentative understanding on the way,
hopefully, to fuller understanding. And so it is in the church. Peter could have
stayed Jewish. Israel is ongoing. Israel lives today. There would not have been
any problem with Peter continuing his Jewish faith. Paul's point to him was don't
equivocate between the two. Don't be hypocritical. Be honest in your faith and in
your behavior.
Friends can differ, and those differences can be argued and can be grounded and
founded and legitimate. There is no one to say it is this way and no other way is
possible. But, when we get an insight, as Paul did, when there is a breakthrough,
we ought to be able to bring it to expression and talk about it. For example,
western values in our world - can we talk about them? What about that which
looms on the horizon, the possibility of civilizational clash? Are we able to
express our values in the most articulate and persuasive way possible, without
having to kill one another?

© Grand Valley State University

�Two Understandings: When Friends Disagree

Richard A. Rhem

Page 6

What about in the Church, for example? In the question of sexual orientation, we
begin to understand some things. We understand things about the human
creature. We understand the diversity of creation. We understand that this is not
a matter of choice, but is a given. Then, what is the Church to do? To go on with
its bias and its prejudice? Damning and separating people and cutting them out?
Of course not. And if the Church does that as an institution, it has to be
addressed. The point has to be made so we can be engaged in conversation and
dialogue, not to break community, but in order to make community honest and
authentic and open.
There is no party line here and I value the diversity of understanding and
perspective. Don't expect the pulpit to dot every i and cross every t and be able to
embrace it all. I have a point of view and I have a responsibility to make it as clear
as I can, and I will. But I promise you, as well, that I'll listen and we can continue
to talk about these things together. If you'd like a shot at it, come on Wednesday
night. We can have a good free-for-all about six weeks in a row with differing
perspectives authored by two friends who come at it differently, but in the
exchange, help all of us to come to a clearer understanding of where we are and
why.
God knows the world needs conversation, or we will kill each other.
References:
Marcus J. Borg and N. T. Wright. The Meaning of Jesus: Two Visions.
HarperCollins Publishers, 1999.

© Grand Valley State University

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                  <text>Douglas (Mich.)</text>
                </elementText>
                <elementText elementTextId="778571">
                  <text>Michigan, Lake</text>
                </elementText>
                <elementText elementTextId="778572">
                  <text>Allegan County (Mich.)</text>
                </elementText>
                <elementText elementTextId="778573">
                  <text>Beaches</text>
                </elementText>
                <elementText elementTextId="778574">
                  <text>Sand dunes</text>
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                <elementText elementTextId="778575">
                  <text>Outdoor recreation</text>
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              </elementTextContainer>
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                <elementText elementTextId="775851">
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                <text>DC-07_SD-70s-coll_0049</text>
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            <name>Subject</name>
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                <text>Allegan County (Mich)</text>
              </elementText>
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                <text>Art centers</text>
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                <text>Mural painting and decoration</text>
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                <text>Black-and-white photography</text>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
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              <elementText elementTextId="791537">
                <text>Digital file contributed by the Saugatuck Douglas History Center as part of the Stories of Summer project.</text>
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            <name>Relation</name>
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              <elementText elementTextId="791540">
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                <text>eng</text>
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          <element elementId="45">
            <name>Publisher</name>
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              <elementText elementTextId="1032645">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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  <item itemId="46248" public="1" featured="0">
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                    <text>r

T1G aiEATIVE SERVICE
December

s,

Prayer
Blessing • • • Union ~ r Bock - P•
Message from the President

1972

7

Prayer
Song: F.asy to be Hard
refrain - How can people be so heartleaa
How can people be ao cruel
F.asy to be hard
F.asy to be cold
How can people have no feeling

How can they ignore their friends
F.asy to be proud
Easy to say no

Especially people lilo care about strangers
Who care about people with social injustice
Do you only care about the bleeding crowd
I look out and ~ed a friend
I need a friend
refrain
Fasy to be proud
F.asy to give in
F.asy to say no
Easy to say no
Easy to be cold
Fasy to be cold
F,asy to ay no
Easy to say no
F.asy to say no
Responsive Reading • • • Union fraTer book - P• 142
Boruchu • • • • • • • .. -.Union Prqer book - P• 29

Meditation•.• • •. •
Sh 1ma • • • • • • • • • • Union Prayer book - P• 30
V1harta • • • • • • • • .-Union Prayer book - p. 30
Responsive Reading
Reader: Lord let the great shof'ar of' freed.an for us and all peoples;
Cong:
Let eveey exile come hane fran the bittemees of' dispersion.
Reader: We pray, as air mothers did and air fathers did• that our
eyes may see your return to Zion in mercy.
Cong:
May Jerusalem, the city of David, for ever be the city
or peace, the joy of all the 1«&gt;rld..
Reader: Bless, O God, the state or Israel and its people. Ma.y its
borders know peace, and its inhabitants tranquility.
Cong:
And ~ the bonds of faith and the fate that unites
Jews wherever thev dwell be a source of blessing to
Israel's land and its people.

Prayer
Congregation:
Seek good and not evil• that ye may- live;
and so the Lord, God or hosts,
will be with you as ye say.
Hate the evil and love the good,
and establish, justice in the gate
Break thou the powr of the wicked
and as for the evil man, search out his wickedness
till none be found.
Lord, Thou hast heard the desire ot the humble.
Thou wilt direct their heart.,

Thou wilt cause Thine ear to at.t.end;
to right. the tatherleas and the oppreseed.
that man who is of the earth ma.y be terrible no more.

Prayer
Song: Ani 'M:uupjp

Amoe, Psalm 10

Ani Maamin - 4 times
Be-e-mu-riah Shlemah
B 1viat Ha•Ma.shiach

V1af-a.J.-pi She-yit-ma.-meya
Im Kol zeh, Ani maamin
Im Kol zeh,. Acha-ke lo
Be-chol yan she-,a-vo

I believe with per!eet faith
in the caning or the messiah
and thaigh he tarry, yet I believe
with it all., I wait eve::-;rc.;;_y for his coming

�Page 2

Prayer
Silent Prayer
Scriptural Readinig Psalm 91
Kiddish ••• Union Prayer Book P. 9.3
Adoration • • Union Prayer Bock P. .30
Reading

Kaddish ••• Union Prayer Boak p. 71
Song:

Oseh Shalan
Oseh Shalan bim ro-mav
Hu ya.-eeh Shalom
Al-Ley-nu
V1al Kol yis-ro-el
Vim-ru, Vim-ru Amen

refrain: Oseh Shalan, oseh Shalom
Shalan Aleynu V1al Kolyisrael
SHABAT SHOroM

�</text>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Temple B'nai Israel Collection</text>
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              <description>An entity primarily responsible for making the resource</description>
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                  <text>Temple B'nai Israel (Muskegon, Mich.)</text>
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              <description>An account of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="792635">
                  <text>Collection of photographs, scrapbooks, programs, minutes, and other records of the Temple B'nai Israel in Muskegon, Michigan. The collection was created as part of the L'dor V'dor project directed by Dr. Marilyn Preston, and was supported by grants from the Kutsche Office of Local History and Michigan Humanities Council. Original materials were digitized by the University Libraries and returned to the synagogue.</text>
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            </element>
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              <name>Source</name>
              <description>A related resource from which the described resource is derived</description>
              <elementTextContainer>
                <elementText elementTextId="792636">
                  <text>Digital objects were contributed by Temple B'nai Israel as part of the L'dor V'dor project.</text>
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              </elementTextContainer>
            </element>
            <element elementId="47">
              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="792637">
                  <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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            </element>
            <element elementId="49">
              <name>Subject</name>
              <description>The topic of the resource</description>
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                  <text>Jews--United States</text>
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                  <text>Muskegon (Mich.)</text>
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                  <text>Scrapbooks</text>
                </elementText>
                <elementText elementTextId="792641">
                  <text>Synagogues</text>
                </elementText>
                <elementText elementTextId="792642">
                  <text>Women--Societies and clubs</text>
                </elementText>
                <elementText elementTextId="792643">
                  <text>Minutes (Records)</text>
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              </elementTextContainer>
            </element>
            <element elementId="45">
              <name>Publisher</name>
              <description>An entity responsible for making the resource available</description>
              <elementTextContainer>
                <elementText elementTextId="792644">
                  <text>Grand Valley State University. University Libraries. Allendale, Michigan</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="37">
              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="792645">
                  <text>Preston, Marilyn</text>
                </elementText>
                <elementText elementTextId="792646">
                  <text>Grand Valley State University. Special Collections and University Archives</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="46">
              <name>Relation</name>
              <description>A related resource</description>
              <elementTextContainer>
                <elementText elementTextId="792647">
                  <text>L'dor V'dor (project)</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="43">
              <name>Identifier</name>
              <description>An unambiguous reference to the resource within a given context</description>
              <elementTextContainer>
                <elementText elementTextId="792648">
                  <text>DC-08</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="42">
              <name>Format</name>
              <description>The file format, physical medium, or dimensions of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="792649">
                  <text>Image</text>
                </elementText>
                <elementText elementTextId="792650">
                  <text>Text</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="51">
              <name>Type</name>
              <description>The nature or genre of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="792651">
                  <text>image/jpeg</text>
                </elementText>
                <elementText elementTextId="792652">
                  <text>application/pdf</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="44">
              <name>Language</name>
              <description>A language of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="792653">
                  <text>eng</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="40">
              <name>Date</name>
              <description>A point or period of time associated with an event in the lifecycle of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="792654">
                  <text>Circa 1920s-2018</text>
                </elementText>
              </elementTextContainer>
            </element>
          </elementContainer>
        </elementSet>
      </elementSetContainer>
    </collection>
    <itemType itemTypeId="1">
      <name>Text</name>
      <description>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.</description>
    </itemType>
    <elementSetContainer>
      <elementSet elementSetId="1">
        <name>Dublin Core</name>
        <description>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/.</description>
        <elementContainer>
          <element elementId="43">
            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
            <elementTextContainer>
              <elementText elementTextId="879349">
                <text>DC-08_BI_1972-12-08_TYG_Creative_Service</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="879350">
                <text>Temple B'nai Israel</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="879351">
                <text>1972-12-08</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="879352">
                <text>TYG Creative Service</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="879353">
                <text>Program for TYG Creative Service, December 8, 1972.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="879354">
                <text>Jews--United States</text>
              </elementText>
              <elementText elementTextId="879355">
                <text>Muskegon (Mich.)</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="48">
            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="879356">
                <text>Digital file contributed by the B'nai Israel Temple as part of the L'dor V'dor project.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="46">
            <name>Relation</name>
            <description>A related resource</description>
            <elementTextContainer>
              <elementText elementTextId="879358">
                <text>L'dor V'dor (project)</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="879359">
                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="879360">
                <text>Text</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="879361">
                <text>application/pdf</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="44">
            <name>Language</name>
            <description>A language of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="879362">
                <text>eng</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="1034409">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
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                  <text>Naval Recognition Training Slides</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="49">
              <name>Subject</name>
              <description>The topic of the resource</description>
              <elementTextContainer>
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                  <text>Slides</text>
                </elementText>
                <elementText elementTextId="765865">
                  <text>Military education</text>
                </elementText>
                <elementText elementTextId="765866">
                  <text>Airplanes, Military--Recognition</text>
                </elementText>
                <elementText elementTextId="765867">
                  <text>Warships--Recognition</text>
                </elementText>
                <elementText elementTextId="765868">
                  <text>World War, 1939-1945</text>
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            <element elementId="41">
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                  <text>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.</text>
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              <name>Creator</name>
              <description>An entity primarily responsible for making the resource</description>
              <elementTextContainer>
                <elementText elementTextId="199926">
                  <text>United States. Navy</text>
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              <name>Source</name>
              <description>A related resource from which the described resource is derived</description>
              <elementTextContainer>
                <elementText elementTextId="199927">
                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477"&gt;Naval recognition slides (RHC-50)&lt;/a&gt;</text>
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