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                    <text>By What Authority?
A Littlefair Legacy, 2
Mark 11:15-19, and a reading from Duncan E. Littlefair
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
February 15, 2004
Transcription of the spoken sermon
In The Reading From the Present, there are two citations from sermons of
Duncan Littlefair in the 70s. I will read only the last couple of paragraphs. In the
first, he had advocated the use of the mind and the intellect and the intelligence
in dealing with the problems that face us as a society, and then in the bottom
couple of paragraphs, he said:
We stand at the dawn of a bright new era in life, the era of individuality
and freedom, a time in which each person will be his own authority. We
will be our own hero. We will find our own way.
We will not count on and be dependent upon established authority from
outside and above. We will have the authority within ourselves.
We will be God in active form expressing the eternal and the infinite
through ourselves. We stand at the dawn of such an era.
Amen means may it be. I would say Amen to that.
As I mentioned last week, I didn’t think of much else except Duncan and his
legacy, once in Florida I learned of his death and the request that I do his
memorial service, and while I was trying to think about what to preach here, I
finally just gave up and thought why not preach here what I really want to say to
you anyway and do it in a reflection and a remembrance of the things that I
learned from Duncan. So, this week and next week and then on Ash Wednesday
we will be reflecting together on some of those core pillars of Duncan’s own vision
and faith which have been of such great impact to me and to the broader
community. The central core of it all centers around this question of authority.
I’d never met anyone who lived with such a sense of inner authority as Duncan
Littlefair. I have never encountered anyone who lived with such a sense of selfconfidence, a confidence, an inward strength that simply was not dented or
moved in any way in any encounter that I ever had with him or any experience of
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him in any situation. He was a very strong, self-confident person who lived out of
his own center and was his own authority.
There were those on occasion who would accuse him of arrogance and he didn’t
even defend himself against that. I’ve heard him say, “Well, if you call that
arrogance, call it arrogance.” But, it wasn’t arrogance, for if you check the
dictionary, arrogance has to do with an unwarranted claim to power or authority,
and that was not the case with Duncan. There was no unwarranted assertion.
What he was, what he believed, his vision, his understanding would be stated
straightforwardly, no fudging, no fuzziness, set out there for you to hear, to agree
or disagree, to acquiesce or to confront, and he reveled in all of it.
If you check the word authority, you find it is the same root as author which is to
create or to cause to grow. Authority in the dictionary has a very interesting dual
definition. On the one hand, I suppose most commonly, authority connotes to us
that power to act and to enforce obedience. The police have authority to arrest us
if we are exceeding the speeding law and so forth. That may be the most common
sense in which we speak of authority. But, also in the dictionary, I read that
authority can be the influence of an idea or a person that has gained esteem and
respect. So, on the one hand authority is the imposition of power over another.
On the other hand, authority is that which is given or ascribed to one who has
earned the esteem and the respect of the other.
Of course, it was the second case with Duncan. He repudiated, he would rail
against any claim of power to enforce. It was detestable to him, particularly in the
Church or the religious life, that there would be one who would impose his or her
views or positions on another, or on a community at large, who would have that
kind of power to enforce conformity to a creedal affirmation or ecclesiastical
discipline. But, he could not help being seen as an authority even against his
protest simply because of the remarkable person he was whose leadership was an
intrinsic quality of his being and widely recognized. The authority ascribed to him
was the consequence of the respect and esteem with which he was held, to say
nothing of the brilliance of his mind and his thinking. It was the incarnation of
that vision and idea that caused people to see him as a figure of authority, but
never did he claim it. Never did he plead for it. Never did he assume it. He was
his own authority. He lived in about as complete and total a freedom as anyone I
have ever known, as straightforwardly, as clear-eyed as anyone I’ve ever known,
and it was his intention, I would say it perhaps was the center of his own
ministry, to enable others to come to that same point of self-confidence,
recognizing within themselves the source of authority for the way they lived, the
values they held, the vision with which they lived.
The long-time friendship of Lester deKoster and Duncan began with them being
debating partners. Lester, of course, was at the other end of the spectrum of
Duncan in terms of this issue of authority. There is a very wonderful video of the
Littlefair Years at Fountain Street, and Lester, on camera says, “I would say, as

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espoused by Duncan, religious liberalism means that the person is his own
authority. So, now I’m saying, I think, the religious liberal wants to choose among
his authorities and it all ends up finally at himself.”
Well, Lester, coming from his beloved crimped and cramped Calvinism, with his
continuing assertion of the absolute authority of the Bible as the Word of God,
was very sensitive to where the issue lies, and it does lie at that matter of
authority, and this was a point of discussion many times at Duba’s table because
it really doesn’t matter what topic you’re talking about, if you talk about it long
enough and keep probing at it long enough, it comes down to what is your
authority? On what basis do you make that claim or deny that claim? At the table
we were always very much aware of the fact that one was either speaking out of
an adherence and a loyalty to, in this case, an ancient text, or one was speaking
out of one’s own being, thinking, feeling, as a volitional creature. So, when I saw
that on camera recently reviewing again that video, I smiled at Lester putting his
finger on the core issue, the matter of authority. And it is the key issue in the
religious community as well as the larger community, and it has very practical
implications for the way we live and what’s happening in our society.
I generally begin Saturday morning reading The Grand Rapids Press religion
section. I usually get energized to preach about something or other, and yesterday
as I did that, thinking about this sermon, I went through and jotted down a
couple of items. The lead story was of the messianic synagogue, people who are
described as a small community locally with communities strung around the
world. Not a large group, but the question was are they Jewish or Christian?
There are people who believe that Jesus was the Messiah, but they continue in
Jewish observances, which quite rightly they claim Jesus would have kept
himself. As the article indicated, they are often criticized both by the Jewish
community and the Christian community. The Jewish community said “You can’t
really be authentically Jewish if you’re talking about a Christian Messiah, a
Messiah-Savior figure,” and the Christian community saying, “Why don’t you just
get with it and move on?” It looks like a wonderful community of people. It looks
like they have a wonderful spiritual experiences and emotional fulfillment
together, but the reason I noted it was that one of the teaching elders said, “It is
pretty clear in the Bible that God intends to reestablish the nation of Israel.”
It’s pretty clear in the Bible? Well, I guess maybe it is. Paul really did think that.
Of course, it is clear if you just take that ancient text, take that word that says
that. But, you might say Paul was also thinking Jesus was going to come back
right away and he was at the end of history and the curtain of history would soon
drop. Don’t you wonder, if he was wrong about that, he might have been wrong
about this?
There was a similar kind of a statement in the article on the Southern Baptists
who have now extended the ban on women as military chaplains. They’ve been
traveling at breakneck speed backwards lately, the Southern Baptists. They

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apparently have about twenty women in chaplaincies that this will not effect, but
they will not extend it anymore because they have determined that a chaplain in
the military do pastoral work, marry, bury, and so on, and actually if they do that,
then they are in a position of authority and that would contradict I Timothy 12
which says that no woman shall be in leadership or exercise authority over a man,
which I think is really a wonderful idea. But, I don’t think it’s going to work.
But, this is the point. These things have very practical implications. Take, for
example, the question of the reestablishment of the nation Israel. If you are an
orthodox Jew of a certain stripe, then you believe that, but you not only believe
that, you believe that there are certain borders, certain parameters in the
geography that have to be settled by Israel, have to be again Israel before Messiah
can come. In that critical, tragic, explosive, violent situation that seems so
hopeless in the Middle East today, the Palestinian-Israeli conflict is over borders,
and the settlement movement, the architect of which was Ariel Sharon. The
present Prime Minister cannot dismantle settlements without violence of his own
people because this is not for them a political question, this is a religious
question. If they don’t inhabit the land, Messiah cannot come. If you absolutize
an ancient text, take it out of its historical context, out of its socio-cultural setting,
you get that kind of thing. And so, the settlers who are living on those outlying
borders, will die rather than be moved because it’s a question of whether or not
God will be able to act and to establish the nation in the ancient borders and
bring in the Messianic Age.
Or, the Southern Baptist issue - how do you settle the question of the place of
women and the gender balance on the basis of the Bible, which comes out of a
particular culture? The Southern Baptist pastor who was quoted said, “Finally,
the Bible is our guide and not culture or what everybody’s thinking.” I want to
say, “You know what? There was a day when the Bible came out of a culture. A
culture shaped it and what it said pretty much everybody was thinking, and what
you have done is frozen a piece of history and perpetuated it down through the
centuries while life continues to develop. And so, finally you have an ancient text
that doesn’t resonate at all with where life is down here.”
It is a very tricky question and it has tremendous implications for the way we live
today. You cannot, with this text, solve the burning sociological issues of our
time. Look at how the nation is all upset now over this same-sex marriage thing.
States rushing to constitutional amendments, people bemoaning the fact that this
might challenge the sanctity of marriage. I want to say, “Why?” You can’t get it
out of this book, but it is this book that stimulates people and drives them to that
kind of emotional response which can very easily turn violent and, at worst,
divides the body politic and creates acrimony and accusation and condemnation.
I don’t often like it when Hollywood celebrities have a microphone in their face. I
wish they would do us all a favor and just be silent at such a moment, but once in
a while one says something pretty good and Tom Hanks said recently, “You know,

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in any evening when two human beings stand up and look at each other and say,
‘I love you and I’ll be lovingly faithful to you forever,’ is a good evening.”
If we would do as Duncan had always pleaded, if we would use our intelligence, if
we would gather as much knowledge as we can, if with civility and dignity we
could speak together and converse together and probe together, we could move
together, we could take advantage of the light that has dawned upon us and
continued to cause our corporate, community life together to be more reflective,
rather than being pinched and cramped by an ancient text or an ancient
institution with an hierarchy that is ruled by the priest. The implications of it are
tremendous. The issue of authority is right at the core of the religious community,
the religious experience, and the broader community of humanity, as well. This,
of course, has always been the issue in the Church. That’s why when Jesus came
and did his thing in the Temple, whatever he did, it was a prophetic act and Israel
had been inured with prophetic acts throughout its history. It was marked by
that. The thing that made Israel unique was the prophetic voice, because every
religion has a priesthood and priests keep the machinery going and the prayers
being said and the rituals intact, and they are guardians of the tradition. They
keep it all going and it is a very valuable function. But, the prophet stands outside
on the steps of the Church and says, “Thus saith the Lord.” Whatever happened
in the Temple, Jesus was calling to a head his own challenge to that Temple
establishment and there are all kinds of reasons for that which have been
uncovered more and more in our day in fascinating studies of our time, social
cross-cultural studies of that time. But, Jesus, in a prophetic act, confronted the
established religious setup of the day and so the guardians of the traditions said,
“What are you going to do about it?” The problem was, you see, Jesus had what
Duncan had - when he spoke, people listened, because somehow or other, what
he was saying resonated with their human experience.
In another place in the Gospels it says, “He spoke as one who had authority, not
as the scribes and the Pharisees.” The irony is that the scribes and the Pharisees
had authority. They had the power to enforce. Jesus had that intrinsic authority
that was compelling because it resonated with that which was down deep in the
human soul.
They came and said, “By what authority did you do this?” In other words, “You
can’t just do what you want to do in this Temple because we have the authority to
grant that privilege or to withhold it.” Jesus knew this was not a sincere question
about “Really, Jesus, talk to us, tell us about what’s really going on with you. Who
are you? What are you saying?” No, they were trying to figure out a way to fence
him out and so he didn’t play their game. But, he was the example of that
prophetic voice.
Ah, you say, in the Hebrew scriptures, for Jesus, that was the word of God.
Really? But, it certainly was filtered through the human person, and we ascribe to
Isaiah and Jeremiah and Amos and Obadiah the word of God.

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I preached a sermon in Coopersville when I got out of seminary, the ordination
sermon for a friend of mine and I said to him in the sermon, “Jeremiah said,
‘Thus saith the Lord.’ You can never say that. You must say, ‘Thus hath the Lord
said.’” Get the difference? I took away from him the immediacy of the address of
the word of God. I was saying God has spoken and all you can do is say what God
said. I was wrong. I was wrong even according to my own tradition. I didn’t
understand it at the time, but I was wrong even according to good Calvinism. At
the table, Lester would have said to me, “It’s the Word of God incarnate, it’s the
Word of God written, it’s the Word of God preached and they’re all the Word of
God.” That’s presumptuous. I can’t say my sermon is the Word of God. Duncan
said, “Yes you can! Yes, you must!”
Oh, really?
“It is the Word of God according to you!”
That makes a difference. If I preach here and I assume that what I preach is
simply my own stuff and not a word of God, I will preach a bloodless, lifeless,
passionless, convictionless message that will move you not at all, and that’s what
Duncan would detest. “You have to preach with a conviction; it is the Word of
God!” But it is the Word of God as you understand it.
Lester would say, “It is the Word of God, period.”
To Lester, I had to say, “That’s arrogance and that’s dangerous.” Because if I can
claim that my word is the Word of God, period, then I can send you out in the
streets to do violence in God’s name, and it happens over and over again.
Oh, it’s tricky. It’s subtle, this matter of authority. To say that authority is coming
out of my own center is not to say that it is simply a human thing. It is to say that
the only manifestation of the Word of God is filtered through the human being
and the human soul. But, it is the human being and the human soul, finally, that
must take responsibility for that word, believing it to be a word beyond one’s self
and yet never able to absolutize it.
Lynne Deur is publishing a little book of my sermons, and I had to re-read some
of those sermons for her because she had edited a bit and one of them was from
2001, “Dropping the Salvation Fantasy,” a rather daring title for me. As I was
reading that sermon, I was reminded again that I wrote down in five minutes
eight points as to where I had come, from one place to another, and I took them
to Duba’s table. I wrote them on this little piece of paper and kept it in my Bible
ever since, because Duncan blessed it.
Just off the top of my head, I said, this is where I have moved:

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from conservative orthodoxy to liberal openness,
from supernatural theism to religious naturalism,
from religion as verifiable truth to religion as experience of the sacred
dimension of reality,
from religion as dogma to religion as poetry,
from religion as institution to religion as community,
from religion as consisting of absolute truth to religion as emerging
experience,
from Christianity as exclusive to Christianity as one magnificent window
opening on the holy and the sacred,
from religion as salvation from damnation to religion as celebration of
life.

That was such an energizing, liberating experience to sit down and to write those
things and to affirm that is where I am. I’m not trying to reconcile it, fit it into
this book, or this institution. I value this. I love the Church. I know that without
2000 years of tradition and institution we wouldn’t be here this morning. But,
finally, this is where I’ve come. I know you couldn’t run the Roman Catholic
Church on this kind of thing. You can’t even run the Episcopal Church or the
Methodist or Presbyterian. But, you can run a local, independent community
where every one of you is charged to live out of your own center, to be the center
of your own authority, recognizing that as the emanation of that divine Spirit in
us all, so that in a sense, as we look into each other’s face, we look into the face of
God. Or, on Valentine’s Day weekend in that closing solo of Les Miserables,
realizing that to love another person is to see the face of God, knowing that to
know that and experience that is quite enough.
By what authority? That’s the Word of God as I understand it.

© Grand Valley State University

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                    <text>By What Authority…or Who Says So?
From the series: The Faith Of Jesus: Trust in a Gracious God
Text: Jeremiah 7:1; Mark 11:27-28
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Lent IV, March 21, 1993
Transcription of the spoken sermon
The word that came to Jeremiah from the Lord… Jeremiah 7:1
The Chief Priest, Scribes, and the Elders came to him and said, “By what authority are you
doing these things?” Mark 11:27-28

Jesus died the way he died because he lived the way he lived. And he lived the
way he lived because of what he believed essentially, at his heart, what he
believed about God. These Lenten weeks we are trying to determine the faith of
Jesus. I have suggested that right at the heart of that faith was the conviction that
God was gracious. That God was near. That one could trust God to be gracious
and near, never to let one go. That seems rather harmless. Why in the world
would Jesus get into trouble for believing that? But you see, he acted on that
conviction.
He acted on the conviction that God’s grace embraced all. And so in his table
fellowship he sat down with all sorts of people and became very threatening to
those who had drawn lines and circles to include some and exclude others. He
reached out, touched the leper, and healed the leper, contrary to the whole social
structure of the day, which ostracized the leper and placed the leper outside of
community. He took on his religious establishment in terms of its ritual and its
perfunctory performance. He didn’t fast with his disciples. He didn’t keep the
fast. And in terms of the Sabbath, although he observed Sabbath as a gift of God,
he did not keep it legalistically, so that it became inhumane. He realized that all
religion, all religious ritual, all religious observance ought to be for the
enhancement of our humane existence and not a burden on it. And so in all of
that he was threatening to the religious establishment.
Religion sets down codes and pathways, and observances and performances, and
obligations and demands, and then it says to us, “Fulfill those and all will be
well.” But Jesus said, “No.” In order to be well, do only those things that will
enhance your spiritual life and your sense of the presence of God.

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Richard A. Rhem

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Finally, after his ministry in Galilee – which was no bucolic backwater as it is so
often pictured but, rather, Galilee of the Gentiles, Galilee where the international
trade routes crisscrossed. Galilee included Nazareth and, within four miles,
Sepphoris, which was the capital of the Galilean territory of Herod Antipas, the
son of Herod the Great. Herod Antipas made Sepphoris a great city with theatre
and temple and civic works. It was called the Ornament of Galilee – Jesus, after
carrying on his ministry there, provocative as it was, knew nonetheless, that
finally he had to bring his message to Jerusalem.
In the Synoptic Gospels we have Jesus going to Jerusalem just once. In John’s
Gospel, he seems to go back and forth, observing the feasts there on more than
one occasion. We can’t know which is more correct, but in any case, the Synoptic
Gospels, Matthew, Mark and Luke, give us the sense that Jesus finally headed to
Jerusalem in order to bring things to a head. Jesus knew that he would have to
confront the religious establishment at its central shrine. It was one thing to carry
on that ministry and to make his claims in Galilee; it was another to come to the
very precincts of the temple and make his claim.
Those who study these things debate as to whether Jesus was finally calling the
religious establishment to account, or whether perhaps even unconsciously Jesus
was calling God to show God’s self as to whether or not his ministry was indeed a
ministry of God’s Spirit. Do you think he ever wondered about that? Is your Jesus
such that he just plowed through his life and the events to the cross without
wavering, or is there room in your Jesus for questioning and self-doubt? I
wonder. Anyone who made the claims that he made, anyone who caused the
waves that he caused, anyone who went to the root of things – that is, was the
radical that he was – I suspect there were those times all alone when he looked
into the heavens, into the starry night, and wondered. Couldn’t it be possible that
he needed to go to Jerusalem to know indeed whether or not he was right?
In any case, he came, and in that movement into Jerusalem, riding on a donkey, a
bold prophetic act itself, he comes finally into the temple precincts. We speak of
“cleansing the temple,” but it wasn’t the cleansing of the temple. It was a
prophetic act. It was a symbolic act. It was like all of the Old Testament prophets
who would do some action to underscore their word.
I don’t think that Jesus was against the temple, or against the priesthood, or
against the sacrificial system. I think Jesus was a Jew - every inch of him a Jew, a
believing Jew. I think it was a matter of his understanding of what it meant to be
a Jew. What it meant to be a person in the covenant of God’s grace. What it
means to be a son of Yahweh. But he went into the very center, the very heart,
into the shrine itself. And in this symbolic act - well, it might have been nothing
more than going into the parlor and turning over a table or two and causing a bit
of a stir in order to get some attention, and make his proclamation. He certainly
didn’t empty the whole thing out. Actually what was going on there was quite
legitimate. It was absolutely necessary for the whole temple to operate. Jesus was

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Richard A. Rhem

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not attacking that which was happening. He was rather taking his message and
his claim into the heart and into the center of his own tradition, into its central
shrine and saying, “This is all relativized in the name of the God who is beyond all
of our particular expressions of God.”
Jesus was calling for repentance and renewal - a fresh grasp of what God was
calling his people to be. And in so doing, he challenged the whole established
system of things. That’s really quite amazing isn’t it? What he did there was to act
out what he had been doing as we have seen in these past weeks: sitting at table
with all kinds of people, touching the leper, not observing the fast, keeping the
Sabbath as he understood God intended it to be kept – all of those things
threatening to that carefully prescribed way of doing things. The religious system
- he challenged it. What would we think if we who have been imbibed and
nurtured and saturated with Christian faith, we who have been brought from the
baptismal font, taught that Jesus is the only Saviour of the world and Christian
faith is the final and last revelation of God’s truth, and the only means by which
the world might be saved – what would we do if one came in and challenged
those assumptions? If one started to erase the lines that we have drawn and to
tear down the barriers that we have erected, dismantling the structure that we
have built? Overturning those tables was what Jesus was about, concretely and
symbolically.
He went into the temple itself, and through that symbolic, prophetic action said,
“God doesn’t need this temple. God doesn’t need this priesthood. God doesn’t
need these sacrifices. All of these are means, and quite legitimate means when
used properly for the mediation of the presence of God and the grace of God, but
God needs none of them. And to the extent that you absolutize them, to that
extent you falsify them and you go against God.”
Well, as I asked, “What might we say?” Might we not also come to him, this
destabilizer, and raise the obvious question: “By what authority do you do this?
How dare you! Says who?” That was the issue. You see the assumption is – and I
suppose that it is a natural assumption and probably we all share it – the
assumption is that there is some norm, some standard, there is some kind of
absolute by which things are measured and constructed and by which
observances are carried out. Some kind of absolute norm. There was an
assumption that the whole temple apparatus was not only a true means of access
to God, but it was the one absolute. And that, apart from it, God would be quite
disabled and people totally handicapped. Jesus simply called all of that into
question.
So by what authority? He was being questioned by those who were orthodox. To
be orthodox was to have the correct opinion or the correct understanding or
doctrine. There is a truth. It has been spoken. It has been revealed. It can be
articulated. And it must be embraced and followed and obeyed. That is
characteristic of religion in general. The orthodox line is the correct line. It is the

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Richard A. Rhem

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true line. In all of the religions that line is absolutized and eternalized. It is not
seen as a historically conditioned expression of faith in God, and experience of
God at one point or another, but as something above time. And now, once it is
articulated, you may not think about it any more. All you do is hear it, accept it,
and pass it on.
Hans Küng, one of my favorite theologians, can no longer teach those who are
preparing for the priesthood for the Roman Church because he has dared to
challenge the orthodox line of the Roman Church. And so, if you take his courses
now, you don’t get credit for them in your preparation for the priesthood.
Jesus was a destabilizer of the orthodoxy of the Judaism of his day, and they
crucified him. All of the Gospel writers connect the temple incident with his
death. It would seem that was the friction point. That was the climactic moment.
That was the time they said, “He’s got to go.” But in order to make it appear as
though they were reasonable, they came to him and said, “By what authority?”
They weren’t serious, and he knew it. So he said, “I’ll answer you if you will
answer me. What about John the Baptist?” Of course, he had them, because they
didn’t want to acknowledge that John was a prophet of God, operating in the
spirit of God. But if they didn’t acknowledge John, the people would be after
them. So they simply declined to answer, and he declined to answer. And that
question remains unanswered, that burning question, “By what authority?”
Do you ever raise that question to me? Do you ever wonder by what authority I
say what I say, and do what I do? What will I say? Well, if I was in the Greek
Orthodox tradition I would say, “tradition,” that whole blessed tradition back to
the first century. If it is in the tradition, there’s no question. The prayers and the
rituals in that tradition are repeated down through the centuries. That tradition
in all of its glory and all of its splendor. If I were in the Roman Catholic tradition I
would say, “the ecclesiastical authority of the Vatican Office of Teaching.” The
Roman Catholic tradition, in order to steel itself against the acids of modernity
relatively recently in terms of Church history, postulated the infallibility of the
Pope, would you believe? And, of course, being poor Protestants in our
fragmented pitiable state, coming out of the great Roman Church in the sixteenth
century, we needed something upon which to base our claim, and so we’ve
invented a paper pope - this inerrant, infallible Word of God.
All religions need authority. All religions have a lust for certitude. All religions do
their best to absolutize, to get it clear in black and white, i’s dotted, t’s crossed, no
loose ends, and no questions allowed. So they said to Jesus, “How dare you? Who
are you? By what authority?” Do you ever say that to me under your breath?
There are congregations all over the world that would not tolerate what you
tolerate. They would walk out - en masse, because they do not come to struggle in
the presence of God for what is true, but to have reinforced what they already
know. Religions are full of answers, and too often unwilling to ask the questions.

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Richard A. Rhem

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What would Jesus do if he came today? A world full of papal infallibility, and
Ayatollah’s, and church bureaucrats and pastors like myself, televangelists, all of
us who know too much. Not always right, but always certain. He would do his
very best, I believe, to destabilize. I think he would try to destabilize Jewish
fundamentalism, and the rabbinical office in Jerusalem that is determining who
can be a Jew and who cannot be a Jew, and imposing the rigid interpretations of
orthodoxy on all of those people. I think he would have a field day in the Vatican.
He would suggest that it is long overdue to take away that statement “outside of
the Church, no salvation,” particularly the Roman Catholic Church. And he would
go to the World Council of Churches, but he wouldn’t know to whom to talk. It’s
just kind of a mess. I think he would say to these three great prophetic religions
that all find their basis somehow or other here, he would say, “Until I can
destabilize you, until I can shatter your foundations and tear down your
structure, you will all be absolutizing yourselves, and cursing each other, and
excommunicating each other. You will be bringing your world, if not through
nuclear holocaust, to a religious war, and a kind of terrorism. You see someone
has said that Jesus, in his interpretation of the Torah, his understanding of that
tradition, would have advocated a politics of compassion.
Politics. Politics, the arrangement of things, the whole structure of things. Jesus
came advocating a politics of compassion, the unbrokered presence of God. The
unmediated presence of the grace of God in this world, and in all of creation. He
opposed the whole temple establishment, which was the politics of holiness,
which was a way to separation - an exclusiveness, separation, dividing of peoples.
Religion has been the great divider of people. Jesus was crucified because he tore
down walls and broke down barriers, because he believed that God would gather
all God’s children into one.
Dominic Crossan's recent book The Historical Jesus is a very careful, methodical,
historical search using the very latest methods of historiography. I think it was a
year ago I shared with you, from an interview with Crossan in the Christian
Century, a conversation that he imagines: Jesus says, “Dominic, you’ve done a
fine job. Congratulations.” And Dominic says, “Thank you, Jesus. You liked my
book, and the method is good, isn’t it?” “Yes, it is Dominic. And, thank you for
being honest and not diluting my claims. Now, I suppose, Dominic, now that you
see that, you are willing to join me in my program. And you’ve been captured as
well by my vision.” Dominic, “No, I don’t have the courage, Jesus. But I’ve put it
out there, haven’t I? Is that enough?” “No, Dominic. It’s not enough.”
I could continue that conversation a bit, “So, Jesus, by what authority?” “It’s what
I’ve got to do. It is the Spirit of God. It is the passion of my life. It is all I know. I
must be true to that which the Spirit of God tells me to do.” “Then you die.”
“Then I’ll die.”
Reference:

© Grand Valley State University

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Richard A. Rhem

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John Dominic Crossan. The Historical Jesus: The Life of a Mediterranean Jewish Peasant.
HarperCollins Publishers, 1991.

© Grand Valley State University

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Veterans History Project
Steve Byers
(00:17:12)
(00:34) Retirement from Service
•
•
•
•
•

Steve retired from active duty in August of 1997
He entered the Navy Fleet Reserve and could be called back to duty at any time
Steve officially retired from the Navy in 2000
He was sad when he left the service and knew that he would miss many of the friends that
he had made
He had to adjust to a new way of life after his time in the service

(2:00) Going Back to Work
•
•
•

Even at work it was hard to adjust to civilian life
In the military, you always knew where you stood and who you could trust
He became an aircraft structural mechanic

(3:40) Experience in the Service
•
•
•
•
•
•

Steve found that time in the service allowed him to have more of an open mind
He traveled from the far East to the Mediterranean to Mexico, experiencing many
different types of cultures
He can now more easily relate to other’s experiences
Steve thinks the news is highly sensationalized
He feels more empathy for people in desperate situations
Regardless of his political views, he will always support US troops 100%

(6:15) Lessons Learned in the Service
•
•
•
•
•

He found that safety is a high priority
Every young man in the US from 18-20 should have mandatory time in the service
Steve acquired new and useful skills from about 50 different Navy courses that he took
He gained respect and has worked in many exciting jobs
There are better conditions in the Navy than the Army, and it is even better if you go in
with a college education

�</text>
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                    <text>Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

Larry Byl Interview
Interviewed by Walter Urick
June 18, 2016

Transcript
WU: My name is Walter Urick, and I'm here today with Larry Byl. We're at the Hart Area Library in Hart,
Michigan. The date is Saturday, June 18th, 2016. And the purpose for this meeting is to obtain the oral
history of the Byl family. The oral history’s being collected as part of the Growing Community Project,
which is supported in part by a grant from the National Endowment for the Humanities Common
Heritage Program.
Larry, I just want to thank you for taking this time to talk to me today. I'm interested to learn more
about your family history and your experiences living and working in Oceana County. Now, your full legal
name is what, Larry?
LB: Walter Lawrence Wesley Byl.
WU: And your date of birth and place of birth?
LB: Date of birth is March 7th, 1957. And the location was Grand Rapids, Michigan.
WU: Now, do you have any siblings?
1

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

LB: I have three brothers and one sister.
WU: Would you name each one for me?
LB: Sure. The oldest was Margaret, followed by Paul, me, brother John, and then Tom.
WU: And let's talk about your parents for a few minutes. Your father's name?
LB: My father's name is Peter Byl. No middle initial or no middle name. And my mom was [?] Byl
WU: And her maiden name?
LB: Her name. Her maiden name was Westers.
WU: Tracing the background of your parents and may get you to your grandparents…
LB: Yep.
WU: Sort of describe, as best you can, how your family eventually ended up in Oceana County and
where did we start?
LB: Sure.
WU: In the Netherlands or some other part of the world?
LB: Sure. I'm going to go way back because I think you might find it interesting on my mother's side, if
you go back far enough, back when Napoleon was the ruler in France, they conscripted soldiers,
including a fellow from Algeria, which would have been a great-great-grandfather of mine. And he, I'm
going to say, abandoned… he didn't see eye to eye with Napoleon, so he deserted them, Poland's army,
before Waterloo and went to Holland because the Netherlands was one location that accepted people
regardless of race and religion. While his name, they couldn't pronounce it, so they called him France,
which is French [?], which means outcast. So, my grandmother's maiden name was [?]. And so I come
from a varied background. He obviously fell in love with a Dutch woman and they got married. And my
dad's family came from the northern part of the Netherlands called Friesland. And in Friesland, they're
known as either farmers, predominantly dairy farmers, because there's a lot of grass there or they were
known as a fisherman. So, my dad's family came and they're also known as being hardheaded. So, my
mom and dad actually didn't meet until 1948 in a boat coming from the Netherlands to the United
States. And I'm going to give you a tiny bit of background to that. My dad's family was farmers and my
mom's family... my grandfather was a Christian school principal and he moved around to several
different schools. Well, you have to understand, during World War II, Germany occupied the
Netherlands for about five years. So, my parents were both in their early teens during the war, which
would have been a horrible time. And so, they both knew what it was like to live under martial law. And
also, they knew what it was like to not have food all of the time. My parents, my grandparents, this
would be my dad's mom and dad, their farmhouse on January 1, 1945 was accidentally bombed by the
allies. What would happen is the Canadians and the Americans and the British would fly into Germany
and if they had any bombs left over, they would look for opportunities to let those bombs go. And it just
so happened, my grandparents lived fairly close to a railroad track. So, they let the bombs go and they
missed the railroad tracks and accidentally hit my dad's house. So, for six months to a year, they had to
live with another family. They were able to salvage the bricks and rebuild a smaller house like the typical
Dutch. But you have to understand, they had nothing. I mean, they had two cows, I think, at the time of
2

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

the war. And the night that their house was bombed, one of the cows was killed and taken away. So,
but, I never heard my grandparents complain. But in 1948, they had an opportunity. A man by the name
of George Welch, who was the mayor of Grand Rapids, was visiting the Netherlands. And he was doing
that because he was, I believe, the president of the United States Mayors Association. And he was
looking at the rebuilding of Europe at that time. And one of his business partners was a lady by the
name of Margaret de Groot. George Welch and Margaret de Groot owned a newspaper in Grand Rapids
and she owned a farm just east of Grand Rapids in the Rockford/ Lowell area, and she was in need of
some crop farmers to share... to work that farm and share the crops with her. So, my dad's family, when
they met George Welch, they set up an interview and within three or four weeks, they went through all
of the process. And because their house had been bombed by the Americans, they were put on a fast
track to come to America. Well, my mom had just finished college in the Netherlands and she came to
the United States to spend six months with some of her [?] family members who were...
WU: Can you spell that name?
LB: No, I cannot.
WU: All right. I know the recorder/ transcriber is going to have difficulty with that, but continue on.
LB: It starts with [?].
WU: [Laughter]
LB: And they... she went to Chicago to stay with some cousins for six months because she really had a
traveling bug. So, she had finished her college and she met my dad's family on the boat. So that's how
my mom and dad met.
WU: Was your dad on that boat, too?
LB: My dad actually had flown to America just before the rest of the family because my dad had an
invitation to join the Dutch army and fight in Indonesia, which was seeking independence. And they said
if you leave now, you do not have to join the Dutch army and fight in the jungles of Indonesia. So, my
dad was already over at the... what we call the Marcadia Farm, and that would be the farm located at
992 6 Mile Road, Rockford, Michigan. And that's where my mom met my dad because my mom enjoyed
my dad's family. And when she went to Chicago, they said, well, gosh, you're close enough. Why don't
you spend a month over there? Because she always enjoyed rural living. And this got her out of Chicago
for a month. Well, she fell in love with my dad, but what happened then was she had to go back to the
Netherlands because she applied for a permanent visa and they said that there's a quota. We only allow
so many Dutchmen in the United States at any one time. So, she had to go back to the Netherlands for
two years. She did and just about the time her two years was over, my dad, this would be 1950, had an
invitation to join the U.S. Army and fight in Korea. So, my dad was in the U.S. Army, but instead of being
stationed in Korea, he was stationed in Germany because he knew German, Dutch, English, and he was a
medic there in Germany with the U.S. Army. So needless to say, my mom then came to America and she
actually worked with my grandparents on the farm at Rockford for two years until my dad got out of the
army. So, they got married and within the next seven years had five children.
WU: Now, the farm in Rockford, as best you know, what type of crops or what kind of farming activities
were involved that your dad apparently had to participate in or...

3

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

LB: My grandfather and father were both dairy farmers from the time they were little. This was... we
considered it a huge dairy farm. There were between 30 and 32 cows that they milked. And it was a
pretty modern farm with all of the tractors and they raised most of their own crops. And it was a
wonderful place to live.
My mom, on the other hand, hated the idea of being tied down twenty-four hours a day, seven days a
week. My mom loved to travel and explore, so she convinced my dad because my dad took over that
farm when my grandparents, after working the farm for five years, had saved enough money to buy
their own farm. She convinced my dad to let her go back to college with five little kids at home and she
went to Calvin College because that was very close and also because they could read the Dutch
transcripts from her college days in the Netherlands. So, they gave her about two years credit and over
the course of the next five or six years, she got her teaching degree from Calvin College. And in about
1966, they purchased an eighty-acre fruit farm in the western end of Oceana County.
WU: How did it happen that they got to Oceana? Was there a story behind that or is it just they found it
somehow?
LB: Now, how did they find… did they run out of gas as they were heading up north? I think it came
down to they asked friends from their church. Many of the Dutch, especially the Dutch, they came to
America, go to either... either went or currently attend Reformed and Christian Reformed churches. And
that's been the case from about 1860 on. And so, I'm sure my parents were talking with other friends in
church and they were put in touch with some friends in New Era Reformed Church. And one of the first
area farmers that they met was Gord Vanderslice’s parents. And there was a farm for sale. There were
several. One was in Ferry Township and one was in Benona Township. The one in Benona was owned by
an estate of Pete Burmeister and they looked that over. They asked Mr. Vanderslice to look it over and
he said, wow, a lot of blow sand and it's not the most productive, but it was pretty. There were a lot of
old apple trees. My parents didn't realize the old apple trees weren't necessarily an asset, but it had
peaches and sweet cherries and they could see a future. And more importantly, my mom could see that
she wouldn't be tied down to the farm seven days a week.
WU: Did away from the cow situation.
LB: The cows, where you had to milk twice a day every day. And so, my parents, I told Mrs. de Groot
they had purchased their own farm. So, there actually was an auction sale and the equipment on the
other farm was sold and the cattle were sold. Other than my dad could not get away from cattle
altogether. So, when they moved to Oceana County, my dad brought one cow with him. Now you'd have
to realize how much milk one cow produces. Even with five kids and with cousins staying with us most of
the summer, that cow was producing so much milk that my dad would make buttermilk. Well, you make
buttermilk by taking sour milk and churning it. That was a lot of work. My dad, actually, and mom had an
extra washing machine, so they used that extra washing machine to churn the sour milk and turn it into
buttermilk. And then there's a dish. It's called [?]. And I'm sorry, Walter, I can't spell that either. But [?] is
a Dutch buttermilk pudding. And I just remember when I was ten years old having [?] for breakfast,
lunch and supper. And to this day, I can't stand it. And so, that's how my parents got started here. And
within the following two years, between 1966 and ‘68, they purchased another hundred acres of
agricultural land from a neighbor by the name of Leo Dzur, D-Z-U-R, and Leo was an immigrant from
Germany, and he had two daughters who had both moved out of the area and it was time for him to

4

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

give up farming. So, that's how my parents got really started. And my mom, true to her word, started
teaching that fall the year that we moved here.
WU: Where did your mom teach?
LB: My mom taught in Ferry’s school for the first two years and then moved to Shelby’s school, where
she taught for seventeen more years.
WU: Did she teach actually at Shelby or out at Benona or?
LB: She taught right at Shelby itself.
WU: And what...
LB: Fourth and fifth grade.
WU: So, she was the fourth and fifth grade teacher.
LB: Yes.
WU: That's quite a story. So now, let's see, you had an eighty-acre farm and a one-hundred-acre farm.
LB: Yes.
WU: So now your dad is in charge of one hundred and eighty acres, correct? Did that... all I want to do is
briefly trace the farming experience of your father before we go further. Did he acquire more land or
was one hundred and eighty acres basically his farm?
LB: My dad was able to, over the next ten years, acquire another forty acres at the end of Shelby Road
and Scenic Drive and another 40 on Woodrow Road next to the Dzur farm. And that was pretty much it
until my oldest brother, like a lot of farms, the oldest son stayed on the farm and farmed with their
father. My brother Paul went to Michigan State University for a two-year Ag. degree, and when he took
over then fifty percent ownership, they acquired some additional land after that because obviously
farming became even more mechanized as more modern sprayers, faster tractors and things like that.
WU: OK, so basically, he had probably over three hundred acres that they actually owned.
LB: Yes, by 1975 he had three hundred acres that they owned.
WU: So, he had about three hundred acres they actually owned. I don't know if he went out and leased
property?
LB: He did not.
WU: Okay, so what I'd like you to describe is the type of farming activities that were involved in this
three-hundred-acres. I'm not sure if it was asparagus, cherries or the whole nine yards. You sort of
describe it.
LB: Yep. And, Walter, if it's okay, I might describe a little bit, too, us boys, the Byl boys, because there
were four of us, from time to time, we could work for a neighbor by the name of Vernon Bull, who was
one of the pioneer food processing and growers from Casnovia, who bought a second operation in
Oceana County next door to my dad. And over the course of thirty years, when my dad would try and
buy a farm, invariably Vernon would be there and once in a while they'd have to flip a coin to see who
5

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

could buy it or try to outbid each other. It was a relationship that was OK, but I'm sure there were times
when it wasn't the best. But Vernon was able to hire us, along with a number of other young men in
Oceana County for both horticulture purposes and for cherry processing. He had one of the first cherry
processing plants along the lakeshore. And I remember asking Vernon why he wanted to get into the
food processing business when just raising crops was a full-time job. Vernon explained to me in his
particular case, he was largely along Lake Michigan, which meant that he was about a week later than
the cherry crops closer to Hart and Shelby. Typically, along the lake, it's a little bit cooler and that holds
back the fruit in the springtime and then the summer. It might be eighty degrees in town, but it'll be
seventy degrees close to Lake Michigan. What Vernon had a problem with since he was on the tail-end
of the production, if he brought his cherries in at that time to either Hart or Shelby, but if the processing
plant had fulfilled their contract, they were no longer interested in processing more fruit. So, by Vernon
having his own food processing/ cherry processing plant, he felt he could then market the processed
fruit. He ended up building freezer plants to go along with the food processing plant so that he could
store it. So, my dad was able to take advantage of that from time to time, as well, because that's the one
thing we found out. You really want to have multiple food processors as opposed to being so reliant on
only a single food processor. And basically, you're at their mercy.
WU: Well, I'm going to want to talk to you more in detail about your youth and working for Vernon Bull.
But before we get there, I want you to describe as best you can your father and maybe your brother’s
farming operation at its peak. What are you producing or growing? And approximately how many acres,
if you know.
LB: Yeah, my father, when he first started in Oceana County, he had to learn everything. I mean,
everything from the standpoint of what we call stone fruit here, peaches and cherries. He was used to
corn and hay and cattle. There's a difference, but it's not all that great. And, you know, we had a
wonderful neighbor with Vernon Ball. One of his employees helped us if my dad had questions. And of
course, the chemical dealers were always happy to help you and sell product. My dad's main crops the
first few years, when we bought the farm, there were probably twenty acres of apple trees with
probably twenty-five different varieties. You had varieties called “Snows.” You had “Kings,” you had
apples that we would call them today, vintage varieties. And like the snow apple, for instance, would be
a lot like a Macintosh. But when you bite into it, it's really white on the inside. And that apple’s specialty
was as a caramel apple because once you had caramel and you bite into it, it was really wonderful to see
that white.
Now, Pete Burmeister, when he had all of these trees planted, had his own little packing plant and
would bring apples to various vendors. Well, my dad didn't have the patience to learn about all of the
varieties. And at that time, cherries were becoming a bigger and bigger thing because cherries in about
1966, when we moved here to Oceana County, you really started seeing more Shaker's. Now, what the
shaker did was it took away your need to have hundreds of pickers to harvest the cherries. So, my dad
planted a lot of cherries. We had probably fifteen acres of peaches, largely Clingstone. A Freestone
peach would be the type of peach that you would sell in the store. A Kingstone peach, we used to sell to
Gerber's and that was used for food processing.
My dad also, on the whole, Leo Desoer farm, the one hundred acres, he ended up planting asparagus
when he bought that, it was open and old cherries. Over the course of about six or seven years, he
removed the old cherries and we planted all of that into asparagus. My dad was probably one of the
larger asparagus growers in the early ‘70s.
6

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

WU: So, cherries... peaches, and asparagus…
LB: …peaches and asparagus. And really moved away from apples completely until maybe ten years ago.
WU: Well, now I want to take you back to your boyhood days and give an idea, first, what it was like
growing up and what kind of farm chores, if any, you had to participate in. First, maybe at home and
then maybe Bull Orchard?
LB: At home, when we moved to Oceana County, the biggest job was, of course, harvesting of the fruit.
And we were not large enough to own a cherry shaker. So, all of our cherries were harvested by hand,
starting with about three to four acres of sweet cherries, which doesn't sound like very much today. But
that job kept us busy for probably two weeks and then we moved to the sour cherries. Then, of course,
just before that was thinning the peaches and then the harvesting of the peaches. And by that time, we
were just so happy to have school started. We were... most of us were happy to get off the farm and
back to the school.
WU: So, basically what you're saying is you're one of the harvesters.
LB: Yeah.
WU: And this is at an age of ten or eight?
LB: Yep.
WU: As you get into your early teens, did your father have to hire harvesters outside of family and
neighbors and so forth?
LB: Because my mother's family, she has four siblings and they all moved to the Grand Rapids area. And I
have probably twenty-five cousins, about the same age as our family, little younger. And most of those
cousins in the summertime spent two or three weeks helping harvest.
WU: So, this was a family - extended family - effort.
LB: It was very much an extended family effort. We, at that time, we saw quite a few migrants, including
some blacks that maybe came up from Chicago, but our farm did not employ it. It's not that we wouldn't
have, but we had enough family members where we were able to harvest with our family.
WU: Do you have any vivid memories, good or bad, of when you were a kid working on the farm, that
you would care to make part of our interview here?
LB: Sure. One of our cousins would not like me sharing this, but I had a cousin by the name of Peter
Westers and he was one of the youngest cousins. He was two. Now, these were the days when you had
the whole family out in the orchard. My aunt, typically my aunt and all of the kids, several aunts. And
Peter was two and he was very fond of eating cherries. The problem was he would eat cherries, pits and
all and he was still in a diaper. And about ten or eleven o'clock in the day, he would start crying because
as he was sitting, those cherry pits would become very uncomfortable. So, we always used to tease
Peter about that.
Another memory that I have was our first year here in 1966, Vernon Ball had purchased some existing
orchards in close proximity and those orchards were being transitioned - this was a cherry orchard - to
7

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

mechanically harvesting. So, what you had was, we call it a double incline shaker, with a little limb
shaker - didn't shake the whole tree, just the little limb. But in order to get the tarps underneath the
trees, you had to cut the lower branches. Well, before they cut the lower branches, they asked all of the
neighbors if we would go and, for fifty cents a bucket, pick the lowest limbs. Well at fifty cents a bucket,
I remember one day as a ten-year-old picking like twenty-five buckets and earning an ungodly amount of
money, at least from my perspective, and my mom keeping all of us in toll and which was a whole lot
nicer than picking my dad's orchards, which required a ladder and to reach all the way to the top.
WU: Well, I'm going to switch subjects and go on to your educational background. Starting in
elementary, I’m not sure if you ended up in the village of Shelby or if you were out in the Benona
schools. I assume it was the latter, but…
LB: Yep, I am fortunate. I say fortunate in that for my first three years of school, I actually went to a tiny
one room schoolhouse. This was back near Lowell... Talbot. And we had around eighteen students and
four of those eighteen were Byl kids. And I tell my children and now grandchildren that I can still name
all of my classmates in first, second and third grade, both of them. So, when we moved in 1966, we went
to Benona school, which had around twenty kids per class and some classes had two grades, most had
one grade, and that went through eighth grade. And some of my fondest memories there were you
didn't have to try out for the basketball team, you automatically made it. And we had the most fun on
Wednesday nights playing against New Era, New Era Christian, Weare, Golden. We didn't play against
the big schools of Shelby and Hart, but we played at the State Street gym here in Hart and gosh, I was
just very... those are fond memories for me.
WU: Any teachers in your elementary years that stand out in your mind that maybe helped mold you or
mentor you in any way?
LB: I had very decent teachers in Benona. Probably the best English teacher I had was a lady who... Mrs.
Hammond. And she was one of those individuals who was very frank with you. And this is in seventh and
eighth grade. She taught English and spelling and some of the others, but she hated math. So, she and
Dennis Tucker traded places for those classes. And I remember her giving me a dictionary, which I still
have. And she said, “Larry, you're smart, but you can't spell worth a damn. I want you to look up your
words whenever you have a question so that you don't get it wrong.” And that was probably a very good
thing in the seventh or eighth grader to have a teacher be that honest. And I still have that little
dictionary.
WU: So Benona schools took you through the eighth grade. Is that what you're telling me?
LB: Yes.
WU: Okay, so you finished the eighth grade and where did you go from there for high school?
LB: From there I went to Shelby High School with a class of about one hundred and ten kids and I took
your normal classes, except I did take various what I call FFA - Future Farmers of America - classes.
Shelby had... Hart had a very good auto mechanic class where some of my friends went to Hart for two
hours a day for that with Larry Wagner. Shelby had a very good Ag. program and a shop program with
Tom Carey, a woodshop and a metal shop. So, they really had some very good vocational training back
then between the two schools.
WU: Between the two schools…
8

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

LB: Yeah, between the two schools. So, I took agriculture classes my last three years and FFA became a
bigger part of my life along with my brother. And I learned parliamentary procedure and I took a forestry
class which I didn't do real well in. But, in general, it was... I enjoyed it immensely and it served me well.
WU: In terms of your high school experience, again, is there a high school teacher that stands out in
your memory or is special?
LB: In high school, I would say I had a… it's amazing how you connect with people that are close to your
age. And we did have a single female teacher who by the name of Becky Gill, and she taught English and
it seemed like most of us really could relate to her. And then also another English teacher by the name
of Shirley Haeg. And one reason why I could connect with Shirley, her maiden name when she was first
at Shelby High School was Bylsma. So, there was a little bit of kindred spirit there and she taught drama.
And so, for plays, I had her and again, just a very good teacher. And she ended up becoming a minister.
She was a minister at the church here in Hart Congregational for several years.
WU: Her last name is…
LB: Haeg, Shirley Haeg.
WU: Yes, that’s interesting. Before I get you into college, I want to go back and visit the Bull situation
and your work experience there. Just briefly, what you and your brothers were doing for...
LB: Sure. The first time we worked for the Bulls was, of course, when Vernon Bull purchased this orchard
close to our farm. And we got it as ten, eleven, twelve-year-old kids picking all the low branches. So, we
thought Vernon was the best because we always didn't get paid when we worked for our parents. So,
we really wanted to work for Vernon. Vernon, in 1971, there was a pretty big cherry crop and he needed
more people to work in the cherry processing plant. And that was about three weeks, three and a half
weeks, worth of work. And at age fourteen, he first of all, grabbed my brother Paul, who was sixteen. I
was fourteen. So, I went there the next day asking him if I could work. And then he ended up hiring my
brother John, who was thirteen at the time. I was... the only criteria, Vernon said, was if anyone asks,
tell them you're 16. So, I got to work, what they called an IQF, which is an individual quick freeze. And
what that would do was take the sour cherries after they're pitted and a certain amount of those
cherries went through the IQF machine and I was to box them up and to keep it running. And so, I filled
boxes and stacked it for about three and a half weeks. And then my brother, John, was able to run the
cooling pad with the forklift outside and Paul was running one of the three shakers.
WU: So, the Byl boys were running this plant that... teenage years, basically, with some adult
supervision.
LB: Some adult supervision. And of course, we felt very special because I was working with folks like Kim
Griffin from Shelby and another fellow who I think is an attorney or a judge in Kalamazoo, Doug
Burmeister. And so, they were all older than us, but they treated us... as long as we did our job, they
treated us as an equal.
WU: Well, briefly, describe your years, your educational years after Shelby High. From there you went
where?
LB: OK. From Shelby High School, I went to Hope College. And, actually, by the time I was sixteen, I
worked on Dad's Farm and Vernon Bull and I have a little bit of my mom's blood; I wanted to do some
9

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

exploring. So, I asked my parents if I could go out west and work for an uncle who was the head
gardener for Henry Kaiser from Kaiser Steel and Aluminum, who had a summer estate in the Puget
Sound off Seattle. And it was probably a three-hundred-acre estate with seven homes and greenhouse.
And I was one of seven gardeners. And I got to use my farming skills, which was spraying, weeding,
mowing, and I really enjoyed that.
WU: This was the summer of your junior year or going into your senior year?
LB: I actually worked out there for three different summers.
WU: OK.
LB: So that gave me just a little different perspective because like a lot of kids, when you’re sixteen,
seventeen, eighteen, you know, mom and dad isn't the brightest. At least they didn't seem that way at
the time. And you want to spread your own wings. And I just really credit my parents for saying, OK, as
long as Paul stays because he's the most gifted in terms of driving a tractor and helping out with the
farm. But I know my interest was not going to be the farm. At least I thought that was the case. And so,
then I went to Hope College for four years and got into real estate my sophomore year of Hope College.
WU: What type of program were you on at Hope from an educational standpoint.
LB: Econ and Poli Sci.
WU: Okay, and then you started to tell me about getting interested in real estate. So, let's pick it up
from there.
LB: Sure. My sophomore year at Hope College, I talked to Pete Wickstra, who I knew from church, and
he had a son a few years older than me who had dropped out of law school and had gone back into their
family real estate business and was obviously doing very well financially. And that looked like something
of some interest to me. And Pete Wickstra was interested in mentoring someone who could work with
Jim Wickstra and so that was the start of what would eventually become a partnership. And then
eventually I bought out Jim Wickstra as he retired early.
WU: So that's what you ended up as your life's work, basically?
LB: My life's work was real estate. But an interesting aspect if we get back to the agriculture...
WU: Yes, that's where I was hoping...
LB: In ‘91, ‘92, I was involved in my largest development project. I, and two other partners, purchased a
Girl Scout camp at School Section Lake, and we subdivided that into forty waterfront lots and cleaned
that up and sold that. And I did very, very well in that project. Now, what I did with the profits from that
project, I turned around and purchased a one hundred sixty-acre asparagus farm in Walkerville. So here I
went from couldn't wait to get away from the farm to wanting to purchase a farm and recognizing how
capital intensive a farm is because in addition to the land, you either have to have trees or in my case,
asparagus roots, which is going to cost you another ton of money and then the equipment and then
making sure you have labor to harvest, which might mean housing. So, I got into a pretty good-sized
asparagus operation and one of the reasons was I had three young children and I realized my children
did not have to work. I had to work growing up. There was no... never any question. If we wanted to eat,
if we wanted a bicycle, if we wanted anything, we had to work for it. My children did not have that
10

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

luxury. I mean, they were… I'm not going to say they were born with a silver spoon, but how could I say
we can't afford to buy you a new bike? So, by purchasing this asparagus farm and intentionally I stuck
with asparagus because pretty much by the Fourth of July, you're done with the crop. You're done
harvesting. You've closed it and there's still some minimal upkeep, but it's not like cherries and peaches
where you're slaving and working hard all summer. This still gave... I expected my kids to work hard and
I paid them well. And being the Dutchmen that I am, by paying them well, they could then pay for part
of their college. I could deduct the amount that I paid them and write it off as an expense.
WU: And they reported income at a lower bracket.
LB: ...at a lower bracket. So, it worked out well. Plus, if I would have simply paid for their education,
which I could have done, it… I don't think they would have appreciated it as much. Now, they had their
own money to decide, “Hey, do I really want Hope College.” And my three kids went to Hope college,
and one went to Northwestern in Chicago, and my daughter went to Syracuse. Now the one that went
to Northwestern was about double what Hope College was and Hope College was fifty percent more
than U of M, where he had been accepted. But Northwestern just had the feel for him and for him that
was the right choice. But he knew he would never have a car while at college like my son, oldest son, did
at Hope. You make sacrifices and that's okay.
WU: Probably to fill out your family tree, so to speak, you were married when?
LB: I graduated from Hope College and got married in 1979.
WU: And your wife's full name?
LB: My wife's full name is Ann Chase Davenport. And now, of course, Ann Chase Byl.
WU: Right.
LB: And she is from New Jersey. Her father... she's the youngest of four children and her father was a
CPA at Rutgers University. And Mom was a stay at home mom who ended up doing some tax work later
in life.
WU: And you met Ann where?
LB: At Hope College.
WU: And was she in your class or?
LB: She was in my class.
WU: So, both of you graduated about the same time from Hope.
LB: Yes.
WU: And right from college, did you come back to Oceana immediately or was there an interlude there?
LB: No, because I was working in the real estate business in the summers. By the time I was a senior at
Hope College, I had a Monday night class, Tuesday, Wednesday, Thursday; Thursday night I was back
here in Shelby working real estate Friday, Saturday...
WU: With Wickstra?
11

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

LB: With Wickstra.
WU: Okay.
LB: So, I was working three days a week at Wickstra and my wife was a business major and right out of
college she got a job at Silver Mills Food Processing in Accounts Payable.
WU: Henry Perlowitz [?] and his gang came to town.
LB: Yes.
WU: Gosh, Dan Bernson [?] was a great friend of mine and I really miss Stan. [?] He's still alive, but I just
don't get a chance to socialize with him like I did once upon a time in my life, but that's an aside. Why
don't you name your children and best you can, at least, the years they were born.
LB: Sure. I have three children. My oldest is Ben. He was born in or around 1981. Then I have Jacob.
Jacob was born around 1983. And then I have Christa, who was born around 1986.
WU: And all these children, I'm sure, are out of the nest now.
LB: They are all out of the nest. They are all married. My oldest, Ben, went to Hope College and this is
going to tie in with the farming.
WU: Okay.
LB: Ben graduated with a history degree. Now, why my kids were liberal arts instead of having
something practical, I don't know. But he was a history major and out of college, he really didn't know
what to do. So, he actually went into the Peace Corps and was in Madagascar for two and a half years
where he worked in ecology, they called it, and in agriculture. And that really stirred his interest in that
area. So, when he got back, he asked me to continue with the farming operation. In fact, we bought
another 40 or 80 acres in just east of Shelby for fruit production and Ben then went and enrolled in a
two-year master's program at Michigan State in Ag. Research, Fruit Tree Research, and started farming
full- time and met an absolutely wonderful gal from Kent City, Amber [?], whose parents are big apple
growers and neighbors of Vernon Bull. And so, Ben, today... she, Amber, was also in the Peace Corps and
they had met at a Peace Corps event. And so, Ben is farming with his father-in-law, which allowed me to,
as I semi-retire, I ended up selling my asparagus farm two years ago to Ryan and Chris Mahlberg. [?] I
was holding the farm back in case Ben wanted to farm full-time, recognizing it’s so capital intensive. If
there isn't some help from the parents, it's never going to happen right away.
WU: Right. But at this point, it's more or less working. Did he marry this gal?
LB: Yes, he married this gal; that is his wife.
WU: And so, he's working with his in-laws?
LB: And he's working with his in-laws. He puts on a lot of miles with his little S-10 pickup. He still has the
eighty-acre farm here in Shelby, and that's largely cherries and apples, some cherries. And so, he and his
wife, she works for Gordon Food Services buying products, especially fruits and vegetables for them
because of her background. And they do a Farmer's Market on Fulton Street and in Rockford on Fridays
and Saturdays. And they help run the family farm at Kent City, as well as the Shelby farm,

12

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

WU: Well, I'm going to lead you into community activity because I know you're very much involved in
that. And then we'll see if there's anything special you want to say and items that I haven't touched, at
least for the purpose of today. Just briefly, you're involved in your County Commissioner to begin with,
correct?
LB: Yes.
WU: And you've been there for how long?
LB: I have been a County Commissioner for around thirteen years. Before that, I was on the Shelby
Village Council for about twelve years, including Village President.
WU: And are you from a church or a service club situation? Why don’t you describe that?
LB: Within the church family, I'm a member and the chairman of the Deacons of New Era Reformed
Church. And for organizations, I am a member and have been for over thirty years to Shelby Rotary Club.
And I'm a member of, of course, Farm Bureau, member of MSU Extension Advisory Committee. And that
would be a four-county committee. And part of being a County Commissioner also puts you in with
other activities. One is I'm a member of the Michigan Works and that would be the West Central and
that would be a total of six counties. I'm one of three members representing Oceana County. So, we
look and we have an office here in Oceana County and Shelby and we work hard to get enough
employees with the farmers, which is becoming a bigger problem.
WU: Just to get the help needed.
LB: Just to get the help needed. And part of it is, when I was in high school, all high school kids worked.
Today, that isn't the case. I'm not saying they're lazy, but they've got band camp, they've got football
camp, they've got cross country camp, they've got basketball camp. They've got all kinds of things going
on.
WU: And in what ways have you seen our area change since your boyhood days?
LB: Since my boyhood days, I would say when I was in school, I'm happy to say we've always had pretty
good race relations. And that, what I mean by that, is the Hispanics that were in my high school class
were friends and they still are friends. But that probably represented five to ten percent of the class.
Today, I think both Hart and Shelby, probably forty to forty-five percent of the student population would
be Hispanic. I'm not saying that's bad or good, but, you know, that's probably the biggest change. And
what I have found, Hispanics - in general, and I'm generalizing - but they really value hard work. They
don't value education. You're going to see a lot of the parents will encourage the boys at sixteen or
seventeen: Why continue with school if you're going to... if you can work elsewhere.
WU: And make some money right now.
LB: Right.
WU: Well, if someone listens to this interview or reads the transcript that eventually will be made, say,
thirty or forty years from now. What would you most like them to know about your life and the
community?
LB: Well, one of the things... I'm going to borrow a phrase from my old or former Shelby High School or
Shelby School Superintendent, John [?]. John said he couldn't wait - as he was growing up on a farm - he
13

�Growing Community: Oceana’s Agricultural History Project
A project supported by a National Endowment for the Humanities Common Heritage Grant
Project Director: Melanie Shell-Weiss, GVSU Liberal Studies Department

couldn't wait to get away from burning wood. He said it seemed like every Saturday we had to go out,
chop down trees, cut wood. And he said, you know what happened? Of course, he started building
homes in the summer. And he said, as I got older, I went back to burning wood because I needed the
exercise and I enjoyed it. And I think back probably my least favorite thing to do in the wintertime was
cutting wood on Saturday, using a two-wheel drive pickup, getting stuck, and having to cut wood with
my dad and brothers and not liking that at all. Hey, the last two or three years, I’ve really enjoyed
cutting wood and stacking it and burning a little wood along with my gas.
WU: Well, is there anything that you would like to share that I may not have asked you about? Sort of an
open-ended question...
LB: Sure.
WU: ...to give you a chance to say something that you think is important to, as part of this interview.
LB: And again, this interview primarily ties in with agriculture. I am hopeful that we will continue to
remain to have a strong, viable agriculture community. Obviously, we have the food processing plants,
Gerber is very important, Peterson is important. But when I first moved here, in fact, when I graduated
from college in ‘79, there was no such firm as Peterson’s Food Processing. Things are always changing
and embrace that change. And hopefully you will get some dynamic people like an Earl Peterson who
will continue to invest in the area and that we have smart enough government officials that basically
stay out of the way when you have a responsible person like Earl who's willing to invest. And you can go
through history over the last one hundred and twenty years, those individuals have stepped up. And it
just seems to me like government is doing what it can to put a harness and hold back some of those
folks. And I'm hopeful that in this area will continue to see people - again, I use the word “responsible”
people - who won't leave a legacy of pollution like they did in the White Lake area. But that will continue
to employ people, buy products here, and do what we call value-added services to our agriculture.
WU: Well, I see the time that we had allotted is about to expire here. Larry, I just want to thank you for
your time and for sharing your memories with me. And this formally concludes our interview. Thank you
very much.

14

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                  <text>Oceana County (Mich.)</text>
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                  <text>Grand Valley State University. Kutsche Office of Local History</text>
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                    <text>Grand Valley State University
Veterans’ History Project
Dr. Edward Byrd
Vietnam War
1 hour 24 minutes 28 seconds
(00:00:12) Early Life
-Born on January 26, 1940 in Birmingham, Alabama
-Moved to Washington D.C. and grew up there
-His father started several businesses
-Most successful one was an air conditioning repair school for WWII veterans
-His mother worked for the Federal government
-She worked in the Commerce Department and then in General Accounting
-Attended Calvin Coolidge High School
-Graduated from there in 1958
(00:01:27) George Washington University
-He was able to secure a scholarship to George Washington University in Washington D.C.
-He majored in zoology which led to him going on to medical school
-He was able to get into medical school after only three years and passing the MCAT
-He was able to complete medical school
-He was able to avoid the draft because he was in college
-Graduated from college in 1965
-During medical school a high ranking Army officer came in and addressed the students
-Told them that they would all spend two years doing some sort of military service
(00:03:37) Awareness of the War
-When he was young he saw a gory WWII propaganda picture in a magazine
-It made him never want to go to war, or be involved with anything like that
-When the Korean War occurred he was still too young to pay any attention to it
-When the officer addressed his class he knew that there was no escaping the Vietnam War
-Remembers seeing a picture of Hanoi post-bombing in 1964 in the Washington Post
-Drove home the severity of the situation in Vietnam
(00:05:47) Beginning of Navy Service
-He was given three options:
-Graduate from medical school, do a one year internship, then enter as a lieutenant
-This is the option that he chose
-Graduate from medical school, do an internship, then begin specialty training
-Graduate from medical school, complete specialty, and then go in with a higher rank
-At the time he wasn’t ready to decide on what his medical specialization would be
-Eight days after completing his internship he was called to report for duty
-Completed his internship at George Washington University
-He was sent to Annapolis Naval Academy, Maryland
-He was given a uniform, a brief lesson on the history of the Navy, and protocol
-Training lasted only two weeks
-There was no physical training, or discipline conditioning

�(00:08:28) First Assignment to a Ship
-The first ship that he was assigned to was the USS Truckee (a fast fleet oiler)
-The commander of the fast fleet was aboard the Truckee
-Navy wanted a doctor close to the commander
-Reported to the Truckee in Baltimore, Maryland
-At the time the ship was being repaired and wasn’t ready for him
-He was sent to a ship in Norfolk, Virginia called the USS Chikaskia
-It was going to be part of a group of ships to pick up astronauts in the ocean
-They were getting ready to sail when there was a technical problem
-Forced them to return to Norfolk
-Stayed with the Chikaskia for about two or three months
-Eventually rejoined the USS Truckee
-During the time of those two assignments there were no medical duties for him
-If there was an emergency there was a Naval hospital nearby
-Mostly played golf during downtime
(00:12:08) Mediterranean Cruise
-He was assigned to a ship called the USS Altair
-Sailed to the Mediterranean Sea on her
-NOTE: What follows may have been on the USS Altair, or the USS Truckee
-During the 1967 Arab-Israeli War (“Six Day War”) he was in the Mediterranean Sea
-Part of evacuating American citizens from Alexandria, Egypt
-His ship was sent to aid the USS Liberty after Israel attacked it
-Gave the ship medical supplies
-During the time of the Six Day War his ship was never fired upon
-Went to Naples, Italy to refuel and resupply
-While docked in Naples he got a chance to visit Italy
-Didn’t really have any encounters with any Italians
-Attributes that to the language barrier
-All toll spent one month in the Mediterranean Sea
(00:16:49) Medical Duties and Downtime
-Prior to the Vietnam War there were really no medical duties on the ships he served on
-Crewmen were young and healthy and didn’t require medical aid
-The most “serious” injury that he experienced was a broken finger
-Bought a camera to film the ship’s basic processes
-Examples: resupplying, refueling in the ocean
-Found the processes fascinating
-Remembers watching numerous crates being accidentally dropped into the sea
-The crew didn’t seem too concerned and just ignored it
-Thought it was bizarre how tons of goods were lost and it wasn’t a problem
-Watched gunnery exercises being conducted with the ships antiaircraft guns
-The gun crews would shoot at a target towed by a Cessna propeller driven aircraft
-They never hit the target
-Realized that they had no real defenses against modern, jet powered aircraft
(00:19:47) Relationship with Crewmen
-Served with a very interesting group of people
-One sailor that he served with had served with the Merchant Marines

�-Knew how to use a sextant and navigate by the stars
-Valuable because that was a skill that had been mostly lost
-He was also a good storyteller and all around a funny guy
-A number of the older officers were career soldiers
-He found the officers to be interesting
-They were always up to date on world events
-Knew that a crisis in the world may directly impact them
-They tended to be politically conservative
-Hardworking men
-He worked with three enlisted men who were his subordinates
-One of those enlisted men was a corpsman that had served in the Korean War
-They took their job seriously and he respected that
-They helped him to mature and be a more responsible person
(00:23:23) Volunteering for Vietnam
-He left the USS Truckee in July 1967
-He returned to his parents’ home for a month of leave
-He was originally told that he would serve a year abroad, then a year stateside
-Another doctor told him that he should consider becoming a neurosurgeon
-At the time becoming a neurosurgeon really didn’t appeal to him
-Part of the deal was going to a hospital ship off the coast off of Vietnam
-It would ultimately become a five year commitment to become a neurosurgeon
-He had to convince his parents that he would be safe and that it was a great opportunity for him
-They weren’t happy about his decision, but didn’t forbid him from doing it either
-There were not a lot of doctors volunteering to go to Vietnam to become a medical officer
-Before being deployed to Vietnam he was not given any orientation
(00:26:55) Arrival in Vietnam
-Flew out of the United States in August 1967 on a commercial airplane
-Landed at Tan Son Nhut Air Base in Saigon, South Vietnam
-Recalls that the first thing he noticed was how hot and humid the weather was
-Remembers seeing palm trees everywhere
-He was taken to a place called Hotel Annapolis
-Drove through Saigon and saw the old French buildings
-Recalls that Saigon was crowded and full of people on mopeds or in small cars
-Hotel Annapolis was a three story, cinderblock building
-Guarded by an armed soldier
-Stayed there overnight
-Shortly after arriving at Hotel Annapolis there were multiple attempted attacks on the guard
-A Vietnamese couple pulled up and attempted to shoot the guard
-Their pistol misfired and they drove off
-The guard wasn’t able to retaliate because there were too many people around
-Introduced him to the idea that you couldn’t tell who was friendly and who wasn’t
(00:30:57) Assignment to the USS Repose
-After staying a night in Saigon he took a helicopter up to Da Nang
-From Da Nang he was driven to the docks
-Remembers on the way seeing crates stacked along the road that were 10-15 feet high
-The stacked crates extended for at least a few miles

�-Material for the war effort
-He boarded the USS Repose and was assigned to a ward that dealt with tropical diseases
-He treated both soldiers and civilians
-Primarily treated malaria and parasites
-He was able to assist the neurosurgeons onboard occasionally
-It was always satisfying for him to treat malaria because usually the treatments were effective
-There was a large hospital in Da Nang as well which aided in the treatment of soldiers
-Treated the civilians that worked on the U.S. base at Da Nang
-They were aided by translators aboard the ship
-Always seemed grateful for the aid that they were receiving
-The parasites that he treated were roundworm, tapeworm, and amoebas found in the water
-Soldiers were supposed to treat the water with a chemical
-They chose not to because it made the water taste bad
-As a result they would ingest parasites
-Remembers one soldier with a case of cerebral malaria
-His brain was inflamed and swollen
-Ultimately died because of the malaria
(00:36:53) Assisting Neurosurgeons
-Assisted the neurosurgeons occasionally by using an electrified tool to control bleeding
-Slowed the bleeding in the brain during surgery
-Over time other neurosurgeons began to ask for his help
-After a while his primary job was no longer the ward, but to assist neurosurgeons aboard ship
-Ultimately learned faster on the ship than he would have in the civilian world
-He helped in treating head trauma and spinal trauma
-Different than the average civilian head wound
-Learned that artillery fragments tended to cause the most damage
(00:40:15) Relationship with Doctors and Crewmen
-Some of the doctors were career soldiers while others were just civilian doctors
-Some of the doctors he served with had a family, a mortgage, and a private practice
-Being drafted made it increasingly hard to support their family, or pay their mortgage
-Most of the civilian doctors did not want to be in Vietnam
-They were skeptical that it was going to be an ultimately good policy for the U.S.
-Feeling increased after the Tet Offensive
-Despite those feelings they still did their duty
-He had a close relationship with his corpsman and the head nurse
-Got along well with them
(00:42:54) Tet Offensive
-During January 1968 he remembers the Repose getting a high number of paralyzed soldiers
-His job was to escort the soldiers to Bethesda Hospital in Maryland
-During the mission got to spend a night with his parents
-Took a flight from D.C. to California
-Got stuck in California for five days due to the USS Pueblo Incident
-Large amount of forces being diverted to South Korea
-Got a flight out of California to Elmendorf, Alaska then from there to Saigon
-Arrived in Saigon at 1 AM
-When he arrived in Saigon he could see tracer rounds being fired

�-Landed in Saigon and was told he could be taken to Hotel Annapolis
-Decided to just stay in the terminal until morning
-All through the night he could hear American artillery fire
-Every thirty seconds a round was being fired on the Vietnamese
-At 4 AM the action intensified
-Automatic weapons fire, artillery fire, and flares being deployed
-Learned that the Viet Cong had broken through the perimeter
-He was placed on a bus and evacuated to a safer position at Tan Son Nhut
-There he learned that all of South Vietnam was under attack
-The next day he was placed on a Huey helicopter bound for Da Nang
-Remembers that the pilot had to stop in the jungle to refuel
-There was an absurdly placed self-serve pump in the middle of a clearing
-Landed at Da Nang and returned to the USS Repose
-Immediately had to get to work due to the high number of casualties
-The Tet Offensive was his only exposure to combat while in Vietnam
-The Tet Offensive happened halfway through his tour of duty
-He and the rest of the Repose was busy during and immediately after the Tet Offensive
-Surgeons would go two to three days without sleep
-Surgeons would try desperately to save even the mortally wounded soldiers
-Received everything from minor wound to fatal wounds
-The majority of soldiers they received survived their wounds
-Believes that it was due to advanced medical care and the helicopters
(00:54:04) Downtime in Vietnam Deployment
-Every five-six weeks the USS Repose would go to Subic Bay, Philippines
-He was able to take a few R&amp;R trips
-Remembers one trip to Hong Kong
-They were supposed to go to Sasebo, Japan
-Cancelled due to the Tet Offensive
-He enjoyed playing golf during his downtime
-During his visit to Hong Kong he was able to visit a local golf course
-During the visit an officer was taking pictures of Chinese farmers
-They became visibly upset about this
(00:56:32) Dennis Lobbezoo Sculpture
-During the Tet Offensive a wounded Marine infantryman was evacuated to the Repose
-His name was Dennis Lobbezoo and he was from Grand Rapids, Michigan
-He had been hit by mortar shrapnel in Khe Sanh
-Lobbezoo was then treated by Dr. Byrd
-Byrd was able to dig out the shrapnel and help heal Lobbezoo
-During the course of treating Lobbezoo he got to know him
-Byrd always hoped that Lobbezoo would make it back to the U.S.
-On Byrd’s last day in country he was reading the military newspaper Stars &amp; Stripes
-Learned that Dennis had been killed in action
-The loss hit him hard
-He came back to the U.S. and saw how Vietnam veterans were being mistreated
-He received some harassment, but was more concerned about the injustice for the vets
-Always wanted to do something to counteract that mistreatment and to honor them

�-He retired from medicine when he was 58 and went to college to study art
-The end goal was to learn how to make a sculpture for Dennis
-He wound up making a bronze sculpture of a wounded soldier, dedicated to Dennis
-He got into contact with Dennis’s ex-fiancé, Joyce Washburn
-Together they looked for a place for Dennis’s statue in Grand Rapids
-Able to get in contact with Henry Matthews at Grand Valley State University
-The statue was put up at the Richard M. DeVos Center at GVSU
(01:02:42) Drug Use, Racism, and Sexism on the USS Repose
-He was never aware of drug use on the ship
-He learned about drug use in the field later
-He didn’t see any racial tensions on the ship
-His observation was that everyone was so stressed and focused no one cared for race or drugs
-In Vietnam it was the first time that there were female nurses on the ship
-Caused morale and discipline issues
-There were 29 females and 600 males
-Most of the men were scared, lonely, and single
-Relationships did develop over the course of his tour
-When they ended either the male or female was hurt which was demoralizing
-If a male pursued a female and was decline then there were morale issues
-The nurses were great workers
-All in all there were some gender problems caused due to the stress and proximity
(01:08:28) Various Memories of Vietnam
-He remembers that there was a rash of terribly burned soldiers evacuated to the Repose
-Armored personnel carriers would carry a gasoline tank beneath the crew compartment
-If it was hit and exploded then the soldiers were cooked alive
-The only way to remotely save them was to skin them
-Most of the fatally wounded soldiers were calm and accepted that they would die
-He remembers treating one captain who had received 100% burns
-Said that he would survive because he had a wife and baby to live for
-Asked for a drink of water and then laid back down and died
-Everyone relied on psychological defense mechanisms to stop from going insane
-If they got to close to a patient it could psychologically cripple them
-He remembers a doctor weeping openly only once during his time on the Repose
(01:14:07) Coming Home
-He knew, to the day, when he would be going home
-He was given a little plaque saying that he had served on the USS Repose
-There was a small farewell party for him
-He got off the ship in Da Nang and stayed in the officers’ quarters in Da Nang
-Arrived in the U.S. at Edwards Air Force Base in Washington D.C.
-He had flown from Da Nang to Tokyo, Japan
-Stayed in an empty ward at an American hospital
-Ward was preempting casualties from Vietnam or a 2nd Korean War
-To him the logistics seemed unreal
(01:17:22) Life after the War
-He was discharged and went back to George Washington University for neurosurgery
-He was sent to the Washington D.C. veterans’ hospital for his general surgery internship

�-After that began his neurosurgery internship at George Washington and affiliated hospitals
-He completed his neurosurgery training and moved to Hagerstown, Maryland
-Seventy miles from D.C. and he started a private practice there
-Worked in Hagerstown until he retired
-Moved to South Carolina with his wife and took art classes in Charleston
-Got a degree in art history and in studio acting
(01:19:01) Reflections on Service
-He had never had any intention of going into a surgical specialty
-The Navy played a large part in changing that direction of his life
-His experience aboard the USS Repose led him to become a neurosurgeon
-He respected and appreciated the organization and hierarchy of the Navy
-Noticed that civilian doctors without military experience lacked some of that respect
-His Naval service taught him to be more selfless and more concerned about the “unit”
-He thinks that the Navy helped him to grow up and be more selfless and independent
-Learned that it is a tough, impersonal, and unfair world and that you need to survive in it

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