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                <text>eng</text>
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            <name>Publisher</name>
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              <elementText elementTextId="1036661">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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                <name>Text</name>
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                <elementTextContainer>
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                    <text>:1Jry.., M¥;'-:1~1 n;&gt;?
Come, let us take counsel together.

Neh. 6:7

i

lllOll 0
ESTABLISHED

1873

IEREBY CERTIFIES THAT

&lt;Longrcgation B~nai Isracl
illuskegon,ffiichigan
on December 15, 1945 (Tebeth 11,5706) became a duly affiliated
member, entitled to all the rights and privileges of membership
and to full participation in its plans and activities for the
PERPETUATION AND PROGRESS OF { ~UDAISM IN - -MERICA.

re

R ES E NTE D O N

november 19, 1955

�</text>
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                  <text>Temple B'nai Israel Collection</text>
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              <name>Description</name>
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                  <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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              <name>Source</name>
              <description>A related resource from which the described resource is derived</description>
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                  <text>Digital objects were contributed by Temple B'nai Israel as part of the L'dor V'dor project.</text>
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              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
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                  <text>Grand Valley State University. University Libraries. Allendale, Michigan</text>
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                  <text>Preston, Marilyn</text>
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                  <text>Grand Valley State University. Special Collections and University Archives</text>
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              <name>Relation</name>
              <description>A related resource</description>
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                  <text>L'dor V'dor (project)</text>
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              <name>Identifier</name>
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                  <text>DC-08</text>
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            <element elementId="42">
              <name>Format</name>
              <description>The file format, physical medium, or dimensions of the resource</description>
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                  <text>Image</text>
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              <name>Type</name>
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              <name>Date</name>
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          <element elementId="43">
            <name>Identifier</name>
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                <text>DC-08_Membership_Certificate</text>
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          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Union of Hebrew Congretations</text>
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            <name>Date</name>
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                <text>1955-11-19</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Union of Hebrew Congregations Membership Certificate</text>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Membership certificate for Temple B'nai Israel into the Union of Hebrew Congregations, November 19, 1955.</text>
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            </elementTextContainer>
          </element>
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            <name>Subject</name>
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                <text>Jews--United States</text>
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                <text>Muskegon (Mich.)</text>
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          </element>
          <element elementId="48">
            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="878660">
                <text>Digital file contributed by the B'nai Israel Temple as part of the L'dor V'dor project.</text>
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            </elementTextContainer>
          </element>
          <element elementId="46">
            <name>Relation</name>
            <description>A related resource</description>
            <elementTextContainer>
              <elementText elementTextId="878662">
                <text>L'dor V'dor (project)</text>
              </elementText>
            </elementTextContainer>
          </element>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="878663">
                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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            <name>Type</name>
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                <text>Text</text>
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            <name>Format</name>
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              <elementText elementTextId="878665">
                <text>application/pdf</text>
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            <name>Language</name>
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            <name>Publisher</name>
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            <elementTextContainer>
              <elementText elementTextId="1034369">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Summers in Saugatuck-Douglas Collection</text>
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              <name>Creator</name>
              <description>An entity primarily responsible for making the resource</description>
              <elementTextContainer>
                <elementText elementTextId="775839">
                  <text>Grand Valley State University. Kutsche Office of Local History</text>
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              </elementTextContainer>
            </element>
            <element elementId="41">
              <name>Description</name>
              <description>An account of the resource</description>
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                <elementText elementTextId="775840">
                  <text>Collection contains images and documents digitized and collected through the project "Stories of Summer," supported by a National Endowment for the Humanities Common Heritage Grant. The collection aims to document the twin lakeshore communities of Saugatuck and Douglas, Michigan, as they transformed through the state's bustling tourism industry and acceptance of minorities. </text>
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              <name>Coverage</name>
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                  <text>1910s-2010s</text>
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                  <text>Various</text>
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              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
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                <elementText elementTextId="775843">
                  <text>&lt;a href="http://rightsstatements.org/vocab/UND/1.0/"&gt;Copyright Undetermined&lt;/a&gt;</text>
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              </elementTextContainer>
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            <element elementId="49">
              <name>Subject</name>
              <description>The topic of the resource</description>
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                  <text>Michigan</text>
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                  <text>Saugatuck (Mich.)</text>
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                <elementText elementTextId="778570">
                  <text>Douglas (Mich.)</text>
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                <elementText elementTextId="778571">
                  <text>Michigan, Lake</text>
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                <elementText elementTextId="778572">
                  <text>Allegan County (Mich.)</text>
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                <elementText elementTextId="778573">
                  <text>Beaches</text>
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                <elementText elementTextId="778574">
                  <text>Sand dunes</text>
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                  <text>Outdoor recreation</text>
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            <element elementId="45">
              <name>Publisher</name>
              <description>An entity responsible for making the resource available</description>
              <elementTextContainer>
                <elementText elementTextId="775845">
                  <text>Grand Valley State University Libraries. Allendale, Michigan</text>
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              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
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                  <text>Saugatuck-Douglas History Center</text>
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              <name>Identifier</name>
              <description>An unambiguous reference to the resource within a given context</description>
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                  <text>Stories of Summer (Common Heritage project)</text>
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              <name>Format</name>
              <description>The file format, physical medium, or dimensions of the resource</description>
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            <name>Identifier</name>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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            <name>Date</name>
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            <name>Title</name>
            <description>A name given to the resource</description>
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            <description>An account of the resource</description>
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            <name>Subject</name>
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                <text>Monuments</text>
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                <text>Digital file contributed by D. Brigham as part of the Stories of Summer project.</text>
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                <text>&lt;a href="http://rightsstatements.org/vocab/UND/1.0/"&gt;Copyright Undetermined&lt;/a&gt;</text>
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&#13;
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&#13;
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                    <text>UNITED INTER-TRIBALPOW-WOW
Celebrating Sovereignty &amp; Unity

NOVEMBER 27 &amp; 28, 1993
COBO Conference/Exhibition Center

DETROIT, Michigan
11

A Time to celebrate with Native Americans

11

TIIURSDAY: November 25 Thanksgiving Parade
SATilRDAY; November 27
COBO HALL Open to Public 9:00 am

Trader Fair
Craft Demonstrations
Learning Circles &amp; Story Telling
OPENING CEREMONIES

Elders from Four Directions
Tribal Leaders
U.N. Representatives
Federal &amp; State Officials

SUNDAY; November 28
COBO HALL Open to Public 9:00 am
Trader Fair

Craft Demonstrations
Learning Circles &amp; Story Telling
WOUNDED KNEE MEMORIAL
Pipe Ceremony, Speakers
Recognition and Honor Song

POW-WOW GRAND ENTRY 1 :00 pm
Veteran Honor Song

Traditional Dancing

Give Away &amp; Closing Ceremonies

Detroit American Indian Health Center
Saginaw Inter-Tribal Association

Competition Dancing

CONTEMPORARY MUSIC

Evening GRAND ENTRY 6:00 pm
Inter-Tribal Dancing
Competition Dancing
Inter-Tribal Social Dancing
( COBO HALL closes at 10:00 pm)

Anishnabeg Mom-Weh
Grand Rapids Inter-Tribal Council

Honor Songs

Well known Native American recording
artist to perform

Michigan Urban Indian Consortium:
North American Indian Assoc. of Detroit
South Eastern Michigan Indians, Inc.
Genesee Valley Indian Association

GRAND ENTRY 12:00 pm
Inter-Tribal Dancing
Competition Finals
Anounce Winners

Hoop Dancers
Sacred Run to enter Pow-Wow*

Pow-Wow Hosted By

11

Public Invited

Lansing North American Indian Center

To share the experience 11

For More Information call:
Sandy or Joan
Michigan Urban Indian Consortium

Adult. ..... $8.00
Elderly .... $4.00
Children .. $2. 00

1235 Center Street
Lansing, Ml 48906
Tel: (517) 374-6166
Fax: (517) 374-6925

This Pow-Wow is intended to be a learning experience, throughout the weekend
we encourage your participation. There will always be a person on hand to direct
you to the information you seek.

* to be confirmed

;

;~~;;;;;; ~; :

Niiwe AMEaieiNs

: ~~~~~:=i

CELEBRATE
INTERNATIONAL
YEAR of WORLD

! !

INDIGENOUS
PEOPLES

�I
Rochester

Port HurC:
New Belllmore

Orchard Lake
w

~

~

~

..,
"ti

.,a:

~

:,:

z

ci

"'&gt;C

1-96

Pl YMOUTH f-10

FORD &gt;10

z

3

~

it

..,a:
MICHIGAN

:li

V,.N BORN

.001

COBO HALL
17,300 Hotel / Motel accommodations available in the greater Detroit area.
There are 4,400 rooms within 1O minutes; 6,000 rooms within 30 minutes; and 6,900 rooms within 40 minutes
of Pow Wow area.
RESERVATIONS OF ROOMS SHOULD BE MADE WELL IN ADVANCE OF POW WOW DATE.
To find a motel, use the map, call area code (313) 555-1212, Detroit and ask operator for motel in designated
area We would suggest that you find a motel close to an on/off ramp of any expressway, for easy access to
Pow Wow site.

If you have further questions on rooms call one of the MUIC members for suggestions.

�</text>
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INDIAN CRAFTS ONLY!

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                    <text>Universal Salvation
From the Lenten sermon series: The Servant of the Lord
Text: Isaiah 49:6; John 12:32
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
March 6, 1988
Transcription of the spoken sermon
I will make you a light to the nations, that my salvation may reach to earth’s
fatherest bounds. Isaiah 49:6
... and I, when I am lifted up from the earth, will draw all people to myself.
John 12:32
A misprint of the text from John in the bulletin gives me a beautiful opportunity
to make the point of the message. Jesus does not say, as printed, “I will draw all
my people to myself;” rather, he says, “I will draw all people to myself.” I changed
the word “men” in the original to “people” in order to use inclusive language, but
the point is Jesus is talking about all, not “all my.”
“All my” is what the Church has traditionally taught and it has allowed Christian
people to understand the Gospel in an exclusivistic sense - us and no more. The
text, however, is not exclusive, but inclusive - Jesus says, according to the witness
of the fourth Gospel, “I will draw all to myself.”
What are we to do with such a claim? The Church has for years been saying that
Jesus will draw his own people, and that the others are out of luck. The Church in
its traditional and in its orthodox understanding of the Christian faith, has
claimed that there are some who are saved and there are some who are lost. And
so, the Church in its understanding, its self-understanding, has been very
comfortable with the printed mistake in our bulletin. We’ve always felt rather
cozy about that, but that is not really what Jesus said. He said, “I will draw all
people to myself.”
Now, if he meant every man and woman, young person and child in the whole
world, then he would be speaking about a universal salvation. That is not what
the Church has traditionally taught, but that’s what that text would seem to point
toward. And that’s not the only text that seems to point in that direction. I want
to talk to you about that issue, not because I have the mystery solved, not because
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you have to believe it the way I am believing it in my own continual search for
understanding, but simply because I want to open up a facet of the Gospel which
is so amazing and wonderful that maybe it’s better than we ever dreamed.
Wouldn’t it really be wonderful if it were true, if we would finally come to
discover in the presence of God that when Jesus died and rose again, he died and
rose again not for some, but for all? Wouldn’t that be great? You wouldn’t be
disappointed, would you? I mean, you wouldn’t say, “Don’t know why I worked so
hard at it,” even though all the time you profess it is all of grace and not of works.
Let’s think about it, because it’s important for us, in any case, to understand our
mission to bring the story to the nations. There is a very strong biblical strain that
tends toward universal salvation. There is another whole stream, obviously, that
seems to refute it; otherwise the orthodox Church would not have refuted it all
these years. But, what we’ve not done in the orthodox and traditional churches –
and I’m talking about the Augustinian stream of the Roman Catholic Church, and
the Reformation, Luther, Calvin, the Reformed tradition - what we’ve not done in
those traditions is to be honest with the universalistic text, such as our text for
this message. I want you to see this stream; I want you to think about this, raising
the question whether or not the grace of God is not broader and the love of God
not deeper, and the Gospel of Jesus Christ more wonderful and amazing than we
have ever yet dreamed of.
It is a real question which the Church must think about and wrestle with because,
historically, we have stumbled over this problem. We have said in the
Augustinian and the Calvinistic streams of the Church that salvation is of God.
Not that He sets it all out there and you can take it or leave it. We’ve talked about
His electing grace before the foundations of the world. We’ve talked about being
chosen in Christ in eternity. And we have talked about the fact that it is all God’s
initiative, that what we believe, if we respond, is because, first of all, we have been
given the gift of faith.
But then, we have also had to deal with the mystery that someone sitting right
next to us, hearing the same message, doesn’t respond and doesn’t believe. Now,
how do you explain that? Well, the good old Calvinists, the strong Augustinians
say, Election and Reprobation - God chose that one and abandoned that one
(didn’t choose that one or reprobated that one or condemned that one, depending
on how strong one’s stomach is). And so, the mystery was read back into God.
And there was nothing that you could say beyond the fact that God chose one and
didn’t choose another; God chose one, reprobated another. Now, you could say,
well, the ones that were chosen didn’t deserve to be chosen, and the ones that
were lost deserved to be lost. But if I am chosen and I believe and I have the gift
of faith and I know that I’m unworthy and it’s all of God’s gift and my neighbor
next to me really isn’t so different from me, but doesn’t believe, I don’t feel too
comfortable with the fact that I got chosen and obviously he didn’t when I’m no
better than he. And just to say that it’s a mystery, he lost, I’m saved, doesn’t sit
real comfortably with me. But that’s the traditional answer.

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Now, there were those that reacted against that strong Calvinist tradition. They
are called Arminians. They are named after Jacobus Arminius (1560-1609) who
was a professor at Leiden in The Netherlands. Arminius didn’t really like that
kind of hard, Calvinistic election/reprobation idea, and so he suggested that God
foresees how one will respond and then elects. Finally, however, when you boil it
down, He puts the choice on the person so that God sets it out and human beings
decide if they will come in or not.
Calvinists say, “No.” Something this big and this important is not a matter of
human will. Human will is dead. We’re all dead. It can’t be the human choice.
Billy Graham preaches the Gospel legitimately - believe and respond and be
saved. But the Calvinist knows when he says, “If you have faith, you’ll be saved,”
that one won’t have faith until God gives faith and if God gives faith, that puts the
problem back with God.
So, we struggle with this matter, some putting the stress here, some there, but the
Church never really comes clean and feels very comfortable about it. That is why I
invite you to consider the possibility, not a dogmatic, absolute assertion, but the
possibility that God’s love is broader and His grace is more amazing, and the
Gospel is more exciting than anything we have yet dreamed of.
Let’s do some biblical study. Abraham was called and God said, “I’ll be your God
and a God to your seed after you and in you all nations of the earth will be
blessed.” A universal intent was already there in that particular choice. And we
know that God chose Abraham not to the exclusion of the rest of the people, but
God chose Abraham and Israel on behalf of the world. God chose them, not
because He was satisfied with only a few and the rest were just out of luck, but He
called a few, to deal with a few, to reveal Himself to a few, to shower His grace on
some, in order that they could be light and bring light to the rest.
In Isaiah, in the servant passages that we have been studying, we also find that
same kind of universal tendency breaking out. The Servant of the Lord in the
forty-ninth chapter that we read, which is the second of the servant songs,
understands himself to be chosen by God, elected by God, and he says, “He made
my tongue his sharp sword.” His was a ministry of the word. As the poem closes,
the servant recognizes that he has not only the commission he understood, first
of all, to gather the tribes of Jacob, but he realizes that God has extended his
mission. We read, “I will make you a light to the nations, to be my salvation to
earth’s fartherest bounds.” The poem opens, “Listen to me, you coasts and
islands, pay heed to me you people far away.” Now, that’s not insignificant,
because this is Israel, Israel thinking of itself as having a special insight into the
knowledge of the true God, and it did! But it is beginning to see, at least in the
voice of Isaiah, that there is a mission beyond Jacob, that there is a mission to
bring salvation to earth’s fartherest bounds.
The servant, of course, was a model for Jesus’ ministry, and we’ve always
understood that with the coming of Jesus, the salvation that God worked in Israel

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was broadened out and became a universal salvation spreading to all nations.
After the resurrection, Jesus gave the great commission, charging the Disciples to
go and preach the gospel to all nations. Thus, there was that kind of universal
tendency, that breaking out of the narrow bounds of Israel into the broader
stream.
But, you say to me, well, that’s all true. We’ve always believed that and that’s why
we send missionaries, but that doesn’t say that every single man, woman, child in
the whole earth comes to salvation. And you’re right.
But, let’s go to the Gospel of John. I begin a little before my text, in the tenth
chapter of John. I want you to see that John is building up to the point at which
he will present the saviour of the world. Remember chapter ten, the beautiful
story, the Parable of Jesus, the Good Shepherd? As he presents himself as the
Good Shepherd, he says,
“I know my own sheep and my sheep know me. My father knows me, and
I know the father, and I lay down my life for the sheep. But there are other
sheep of mine not belonging to this fold whom I must bring in. And they,
too, will listen to my voice. There will be one flock and one Shepherd.”
You say, right, that’s why we do evangelism because we quote that word of Jesus,
“Other sheep have I.” But, now, hear it in these terms. Jesus talking in the context
of Israel saying, “I am the Good Shepherd, and I have other sheep and they will
hear my voice and there will be one shepherd and one fold.”
Then in the eleventh chapter we have the raising of Lazarus and you know what a
stir that caused. John used that at this point in the Gospel as the supreme sign Jesus, the Giver of Life. It caused quite a stir. And the Pharisees got worried.
After the raising of Lazarus, they called a caucus. They were disturbed because
they could see the popular impact of this miracle. They were worried. Their
leader, the old, cynical politician, Caiphus, the High Priest, the very man in all the
world who should have been concerned for the salvation of the world, said, “Use
your heads. You don’t know anything at all.” And then, with his bitter cynicism,
he said, “It is more to your interest that one man should die for the people than
the whole nation should be destroyed.” Caiphus had the solution. Jesus making
waves - rub him out. But then, John, our Evangelist, sneaks in behind Caiphus
and writes something on the blackboard. He says, “He did not say this of his own
accord, but as the High Priest in office that year he was prophesying ...” Cynical,
old Caiphus. God had.the last laugh. Caiphus, you didn’t understand it, but you
were speaking the truth. In truth, one would die for the nation, but now get this.
Jesus would die for the nation, but “would die not for the nation alone, but to
gather together the scattered children of God.”
Then Jesus came riding into Jerusalem and the religious leadership was really
nervous and at the end of the Palm Sunday account we hear the Pharisees again
saying, “You see, we can do no good at all. The whole world’s going after him!”

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The next verse we have Phillip coming up and tapping Jesus on the shoulder and
saying, “Jesus, there are some Greeks here at the Festival and they want to see
you.” We never read anything more about the Greeks; we don’t know if they ever
saw Jesus or not, but John used that little incident as the trigger, because as soon
as Phillip said to Jesus, “There are some Greeks here that want to see you,” Jesus
said, “Now is the hour.” Jesus said, “This is it!” Jesus knew that he was
approaching the climactic moment. The Greeks who sought him were token
representatives of the nations that would come. Throughout the Gospel of John
you will find Jesus saying, “Not yet. My hour is not yet. Hold on.” Suddenly,
something as insignificant as a party of Greeks at festival wanting to see him, and
he says, “This is it! This is the Hour.” Then he begins to speak about how the
grain of wheat must fall into the ground and die if it were to bear fruit, and he
says, “Now is my soul in turmoil. What should I say, ‘Father, save me from this
hour?’ But for this hour came I forth. Father, glorify Your name.”
The Gethsemane experience, which John doesn’t record, he relates in this way.
Here is the struggle of Jesus, the shrinking from the darkness that was now
looming largely for him, knowing that he would pass through all of the depths of
hell, that somehow or other all of the darkness and all of the sin and all of the evil
of the world would be absorbed into his own person and he said, “What do I say?
‘Get me off the hook?’ No, this is why I came. Glorify Your name.”
Then he went on to say, “And I if I be lifted up, will draw all to myself.” There you
have Jesus’ own self-understanding as he stood on the threshold of the cross. And
that still doesn’t demonstrate the fact that every man and woman ever born will
sometime or other, somehow or other, come into the light of the presence of the
grace of God, but it does say that there is a universal stream in the scripture that
in the beautiful words of Isaiah sees salvation as spread to earth’s fartherest
bounds.
Without answering the myriad questions that must come to mind as we begin to
“hear” the universal scope of the salvation of our God accomplished through
Jesus, The Servant of the Lord, let me begin to address at least some of the
questions that must come to mind.
First: If God’s grace finally triumphs in the case of the whole human family,
doesn’t that make light of human rebellion and sin? Certainly there is a powerful
and destructive entanglement of evil with human affairs, personal and corporate.
Doesn’t it matter that there are persons and syndicates of persons involved in
drug trafficking that makes them millions of dollars and threatens to destroy the
fabric of society and bring ruin and tragedy to countless lives?
Doesn’t it matter if Noriega pays off his military officers and thus stands solidly
entrenched in power even though it would seem that he has profited from illegal
trafficking in drugs and guns?

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Is it a matter of indifference to the God of heaven and earth that there exists
terrible suffering, persecution, oppression in the world? Will victim and
victimizer be welcomed alike into the Kingdom?
An important and obvious question, and the answer is unequivocal. Certainly it
matters. Certainly God cares. The whole Scripture cries out for justice, for
righteousness. The whole Scripture testifies to God’s siding with the oppressed
against oppressor, the weak against the strong. Where, then, will evil be
overcome? Where, then, will all the horror and hurt of the human story be
removed?
The answer is the cross.
Why did Jesus shrink from it?
“What shall I say, ‘Father, save me from this hour?’ But for this hour
came I forth. Father, glorify your name!”
I have no gift of description, no capacity for understanding that could possibly
bring to expression the horror of the hell that Jesus endured on the cross as he
absorbed like a sponge the sin of the world.
You ask further: Do we get off scot-free?
I answer, yes and no.
Yes. Jesus took the rap for you and me. God made him to be sin for us ... that we
might be made the righteousness of God in him. He bore our sins in his body on
the tree ... There is now therefore no condemnation ...
No, if you mean can I raise hell all my life and waltz blithely into heaven.This is
where I increasingly see the necessity of a serious encounter with God at our
death.
As C. S. Lewis writes,
Our souls demand purgatory, don’t they? Would it not break the heart if
God said to us, “It is true, my son, that your breath smells and your eyes
drip with mud and slime, but we are charitable here and no one will
upbraid you with these things, nor draw away from you. Enter into the
joy.”? Should we not reply, “With submission, Sir, and if there is no
objection, I’d rather be cleaned first.” “It may hurt, you know,” “Even so,
Sir.” (Letter to Malcomb)
Judgment is real. Nobody gets away with anything. God is not mocked. Either
now or at my death, I will see, I will know, I will recognize, I will own who I am,
what I have done. And sooner or later I will see and comprehend and be

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overwhelmed by what Jesus has done for me, what the grace of God has
accomplished on my behalf.
Every knee will bow. Every tongue will confess.
And then I will sing,
O, to grace how great a debtor ...
love so amazing, so divine, demands my soul, my life, my all.
One further question: Why the urgent call to discipleship, the call to follow
Jesus, to take up the cross, to die to self and bear fruit?
Why not just relax and let the process develop? Nobody will finally burn anyway.
The answer: We share the good news not so that persons will not be damned
eternally; rather, we share good news so persons will not be damned as they live
in the hell of their guilt and fear and entanglement in evil.
Further: How can we be still when the news is so good? How can we remain
silent before the amazement of God’s grace? How can we be blasé in the presence
of such love?
We’ve not done the job very well in the Church. The news we’ve shared has not
been all that good. We’ve been smug and self-righteous ... Think of the Sunday
School chorus,
One door and only one
and yet the sides are true,
I’m on the inside,
on which side are you?
We’ve drawn a line. We’ve been certain we were on the right side. We’ve invited
others to come over and join us and be like us. Our message to the world has been
a moralizing message filled with oughts and shoulds - the tyranny of the ought
has wiped out the sound of good news. Our message has been characterized more
by condemnation and threat with a liberal dose of fear than the sheer joy of a
grace beyond our fondest dreams.
But it doesn’t really work.
It still works some places with some people, but it usually backfires and finally
will never bring the world to God.
Why get so excited about our mission to bring salvation to earth’s fartherest
bounds?
Because the news is so good, so amazing, so unbelievably wonderful! God saves!

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God saves - God does not simply set it out and make it possible, waiting to see if
there are any takers. No, God saves. And God saves. The grace of God in Jesus
Christ will triumph - to earth’s fartherest bounds. All God’s children will finally
come home.
Why us?
Because - we’ve been given the wonderful news, we’ve been let in on the secret.
And all around us are people hurting, broken, hopeless, knowing no light or joy
or peace.
It is ours to share the joy, spread the news, love the world. Jesus has been lifted
up - on the cross where he took our judgment, into heaven where he reigns, and
is drawing the whole world home to the Father - and he invites us into that
highest of all vocations: to bring salvation to earth’s fartherest bounds until all
God’s scattered children join hands in the presence of Jesus, singing,
Beautiful Savior, Lord of the nations,
Son of God and Son of Man!
Glory and honor, praise, adoration,
Now and forevermore be Thine!
Amen

© Grand Valley State University

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Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
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Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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