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B NAI B'RITH DISTRICT 6
Is Proud To Recognize and Applaud The ~!embers Of The

ABRAHAM ROSEN UNIT #818
On Occasion Of Their

SEVENTY-FIFfH ANNlVERSARY

Saturday, November 14, 1992
Muskegon, Michigan

-JkJ:k_
PRESIDENT

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                    <text>Abraham: One God, Three Names
From the series: Once Upon a Time…
Text: Genesis 12:1-3,21:8-21; Romans 9:1-8, 11:25-36
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
November 17, 2002
Transcription of the spoken sermon
It is serendipitous when a series of messages is set down and then in the
meantime one discovers a best-selling book, as happened in this case. Perhaps
you have read a major article in Time magazine about the book by Bruce Feiler,
Abraham. Bruce Feiler is a young Jewish writer who in the wake of 9-11 decided
that he would try to probe the nature of those three religious traditions that root
themselves in Abraham, he being a Jew, but also the Christians and the Muslims.
All of us together are of Abrahamic faith. All are rooted, somehow or other, in
that founding father. Feiler visited the Holy Land, interviewed the Christians and
Jews and Muslims, visited the shrines, the sacred places, and he writes an
illuminating and very fascinating study of these three faith traditions all rooted in
Abraham and where they have been and where they are today. As I speak to you
this morning you are aware of Hebron south of Jerusalem, the city of Abraham,
the shrine of Abraham, the place where Abraham purchased ground to bury his
wife Sarah and where he, himself, is buried according to tradition. You perhaps
know that it was in 1994 that a Jewish settler born in this country, Dr. Baruch
Goldstein, entered that shrine of Abraham and gunned down 29 Muslims as they
were at prayer. You are no doubt aware that on Friday of this week past
Palestinian gunmen killed twelve Israelis on the way to the shrine to say their
prayers in Hebron. And so, as we think about “Abraham: One God, Three Faiths,”
we are speaking about an ancient story, and we are speaking about events that
are on the late-breaking news.
It is so very important, I believe, that we get some historical and biblical
perspective on the relationship between these three faith traditions all rooted in
Abraham. You know the story as we have it in what we have always spoken of as
the Old Testament. We speak of it here as the Hebrew Scriptures; it is the Jewish
Bible, and the story of Abraham originally is recorded in the Hebrew Scriptures.
Abraham, a part of the cultural scene of his day, somewhere in the TigrisEuphrates area, Ur of the Chaldees, is moved with his family north and west to
Hebron, and then he receives a call.

© Grand Valley State University

�Abraham: One God, Three Names

Richard A. Rhem

Page 2

Now we don't know if Abraham was historical or not. He is perhaps a mythical
figure, a representative figure. In any case, that which we learn about Abraham in
the biblical story is corroborated by the archeological digs. There was this period
of time with these kinds of people moving about in that part of the world.
Abraham, according to the Jewish story, hears this call to go.
What is it to hear a call? What is it to have this kind of voice within that compels
one to pick up and to move on?
In any case, that is the story. Then he goes on his way with Sarah his wife. The
promise is to go and he will be blessed and he will be a blessing to all nations.
How will he have seed when he is an old man and Sarah is beyond the age of
childbearing? Well, this is the promise, of course. And so they wait and they wait
and they wait, and he gets discouraged. And then one day Sarah takes things into
her own hands and she says, "Have my slave girl from Egypt, Hagar," and
Abraham has a child, Ishmael, with Hagar. There are the natural, normal kind of
tensions and conflict, but in any case, Ishmael born to Hagar is Abraham's son
and Abraham is satisfied with that. But, God says no, according to the story.
Sarah will have a son, and this holy line is going to be through that son. I suppose
it has something to do with the fact that Sarah was barren we are told at the very
beginning of the story, and what the story is trying to say is that God is starting
over again. And God is starting over with a barren womb. Well, eventually the
child is born and it would seem that all is coming to fruition, except that one day
Sarah sees Ishmael playing with Isaac and all of that natural, normal, awful,
human jealousy and envy and fear arise and she says to Abraham, "Send her out
with her son," which he does. An awful story. And Hagar is about to give up when
she hears the voice of God, the angel of the Lord, who says, "There is water. Lift
up your son." He becomes the father of a great nation, the Arab peoples. So, there
is in the Jewish story itself the legitimacy of Ishmael as the father of many
nations blessed by God, the Arab people, so that all of these people are
interrelated. They are all cousins or whatever you want to make of it. That is in
the Jewish story itself.
And it goes on then, Isaac, Jacob, the twelve tribes, Israel and so forth, eventually
to Jesus, and then after Jesus comes Paul. Now, Paul is a child of the son of
Abraham. Paul is schooled in that Abrahamic tradition, that Hebrew tradition.
One day Paul has this blinding experience and he is convinced that Jesus is
indeed the Messiah, that Jesus is the Christ, that Jesus is the long-promised one.
He is turned around in his tracks. Paul the Jew becomes a promoter, an apostle of
this Jesus Jewish movement. But, Paul the Jew sees in the experience of Jesus
the breaking out of that particularity. And so Paul takes that message beyond the
limits of the Jewish community and he is the one who brings the gospel to the
world. He gets into conflict with the Jewish community for doing that. But,
nonetheless, it is his vision. He sees a universalizing, the universalizing that was
in Abraham. Paul now has to figure out how he, as a son of Abraham, can present
Jesus as the Messiah with his own community which is not going along with it, to

© Grand Valley State University

�Abraham: One God, Three Names

Richard A. Rhem

Page 3

be sure. There is a Jesus Jewish movement that might have carried the day. It
was not at all clear whether the Jesus Jewish movement would become the
dominant movement, or whether the rabbinic movement would come to the
ascendency. Paul is in that conflict situation. Paul loves his people. Paul wants his
people to see Jesus as he sees Jesus. Paul wants his people to see that that
universalizing promise in Abraham is being realized in Jesus, that there is now
the God of Israel for the whole world through Jesus.
But that is not the way it seems to be going. And so, in Romans he struggles with
it, and he says, "I could wish myself accursed if my brothers and sisters according
to the flesh could see this. If only they could see this!" But, they don't see it. So,
how does he figure that out? He said, "I guess that all of Israel is not Abraham's
seed. There is seed of Abraham that is other than Israel. There is a line of Israel
within Abraham's seed. It is narrower. Now I realize that everybody that came
from the loins of Abraham is not the true Israel."
Well, you can see what Paul is doing. As he works in his other letters, he says we
are part of the Mosaic tradition of Sinai and of Moses and that whole community
set up after the Exodus. Abraham was 400 years before that; Abraham preceded
that, Abraham did not come through the legalities of the Jewish community as
presently practiced. Abraham came by faith. Abraham had faith before he was
circumcised. Abraham had faith before there was a nation Israel. It was through
faith that Abraham was declared righteous. And so, right now faith is enough.
Circumcision isn't necessary. The temple isn't necessary. The temple, the
circumcision, all of that which was local and particular is now busted open. Now
it is possible through faith in Christ to come to God. You see what Paul just did?
Paul just used Abraham against Abraham's children. Paul reinterpreted Abraham
over against the community whose father was Abraham.
Six hundred years later there was an Arab, a trader and capable person, who had
a vision and heard a revelation. He came to the Jewish community in Medina and
shared the revelation and they rejected him. But, he was no one to pass off lightly.
Mohammed was quite somebody and he had this revelation, and he began to
write down what he heard and the long and the short of that is that we have the
Koran and we have the fate of Islam. Of course, Paul is a Christian, had a
revelation from the true God. Mohammed as a Muslim just got things screwed up
in his head. Right? Of course. Paul is our man. I mean, this other guy had too
much sun and sand. He started to hallucinate. He thought God was speaking to
him.
Well, what we have are three faith traditions and they all root in Abraham, and
there is the Jewish story and Paul doesn't deny the Jewish story, but he says that
is only the opening chapter and now it is here. And he re-writes the story in terms
of Jesus and Abraham and Paul and the Christian movement to the Gentiles.
Mohammed has his vision and hears his voice, writes his text, and there has come
this great community of Islam in the wake of that. So, we have Abraham: Three

© Grand Valley State University

�Abraham: One God, Three Names

Richard A. Rhem

Page 4

Faiths, One God. And we are killing each other. We are either killing each other
for religious reasons, or co-opting religion to fuel the conflict for political or
economic reasons. Our world is in jeopardy and in great peril, because we have
three traditions rooted in one founder claiming one God. That's where we are.
So, where do we go? Just briefly. There is a quote in one of the inserts in your
liturgy from this Bruce Feiler book, Abraham, and in the midst of that quote
there is a quote from Walter Brueggeman who is in the Presbyterian seminary in
Decatur, Georgia. I have met him, know his work. He is probably as fine an Old
Testament scholar as we have in the country today. And so, Bruce Feiler goes to
him and says, "Help me to understand this," and Walter Brueggeman as a
confessing Christian says,
"It is perfectly legitimate for the Jews to tell their story back to Abraham.
It is perfectly legitimate for the Christians to tell their story back to
Abraham. It is perfectly legitimate for the Muslims to tell their story back
to Abraham. What is not legitimate is for any one of the three traditions to
claim that theirs is the only story."
Brueggeman uses these wonderful words like “twisting the tradition” or
“confiscating the story,” because what he recognizes is that those stories are
interpretive movements. I love that phrase. Brueggeman says our religious stories
are interpretive movements. Our religious stories are the stories we tell in order
to try to understand who we are. They are stories that try to help us to
understand about this fascinating, perilous, exciting, fantastic, scary business of
human existence. That's what religious stories are. And you have interpretive
movements. You have stories told in order to give some sense, to make some
sense out of the data, out of the experience, out of the past that has come down to
us. The Jews do it legitimately as they tell their story, and we do it legitimately.
Paul had a grand vision. Paul could see that this Jewish Jesus was enough for the
whole world, and Mohammed, obviously Mohammed had hold of something, for
he brought about a tremendous tradition of people who yield their lives in
obedience to the will of Allah.
David Hartman has been another teacher of mine, a rabbi from Jerusalem. David
Hartman, when he comes to this story of Sarah and Hagar and that awful human
anguish and bitterness and rivalry, says, "Let's look at it, folks. We wrote the
story. Let's think again. Let's change the story." And I would say, "My God, David
Hartman, that's the Bible. You can't change the story."
And David Hartman would say,
"Oh, that's your Protestant problem. As a Jew the living tradition always
trumps the text. It is the ongoing living tradition, the oral tradition that
always has a greater authority than the text. Israel lived most of its
centuries without a text. It wasn't until the sixth century BCE, in exile, that
the scribes began to write down the story, and Ezra came back to the

© Grand Valley State University

�Abraham: One God, Three Names

Richard A. Rhem

Page 5

second temple community and they had a story. They dotted the i and they
crossed the t and that is when they began to get into trouble. They are
storytellers. They were better off without a text."
And David Hartman says, "Don't let the text lead you to places that you know you
ought not to go."
The more I wrestle with this and think about this, the more I am convinced. Do
you want me to say something radical? Do you want me to say something that
you can take out of here that will scandalize the whole community? It's high time
that we burn all the Korans and we burn all the Bibles. We'd be better off without
a text, because then we could look at each other in the eye, heart-to-heart and
begin to say, "What in the world is going on? Because when a text literally
interpreted makes me hate you, the text is wrong. And when a religious
community is bound to an ancient text that is leading it to destruction, to conflict,
to war, to hatred, it is wrong. A written text needs always to be interpreted by the
Holy Spirit and the ongoing story of life and the ongoing living tradition. And
unless we do it, unless we break free from bondage to the story, we will end up
killing each other, and you know it is a very real possibility as we sit here. We are
living on the edge of our seats. We are scared to death, and the whole is on
tenterhooks.
We read the quote down at the bottom, "There are fanatics who are misusing the
story and making it a literal word of God, absolutizing it and justifying their
hatred, and justifying their violence."
Most of the religious community just keeps it going by not being radical enough
and facing the story enough. It is possible, another scenario is possible. Bruce
Feiler, the young Jew who went on this pilgrimage, saw something different. He
saw another possibility. Walter Brueggeman, the Old Testament scholar, sees
another possibility. David Hartman, a rabbi in Jerusalem, sees another
possibility. I see another possibility. It is religion which is not doing what it ought
to be doing that has brought the world to the edge of disaster. It is high time that
we look each other in the eye, heart-to-heart, human being to human being and
begin to live out our story that is told us.

References:
Bruce Feiler. Abraham: A Journey to the Heart of Three Faiths. New York:
William Morrow and Co./HarperCollins Publishers, 2002.

© Grand Valley State University

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                    <text>Abraham – Shaky Faith in a Faithful God
From the sermon series: No Stained Glass Saints
Text: Romans 4:17
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
October 5, 1986
Transcription of the spoken sermon
…this promise, then, was valid before God, the God in whom he put his faith, the
God Who makes the dead live… Romans 4:17

I inaugurate a series of messages entitled, "No Stained Glass Saints," beginning in
this message with Abraham. The purpose of this series is to march before us
biblical characters through whom God has effected His purposes of salvation and
the establishment of His Kingdom in order that we might understand that God's
Kingdom is a witness to what God can do with people who respond in faith to
Him – and not what human individuals can accomplish through their piety,
righteousness or goodness.
My purpose in this series in not the debunking of biblical heroes. There is enough
debunking of leaders and celebrities in our society. It has become a common
occurrence for everyone who has known anyone who was anybody to rush into
print with all the petty and lurid details of the lives of public figures, reducing
them to the level of the common, the mediocre.
It is a disappointment and a disillusionment, often, when the mighty are shown
to have clay feet, when the great ones are revealed to share our common human
weaknesses and flaws.
We know all persons share a common humanity. We should not be surprised at
the revelation of the secrets of the hearts and lives of public persons or giants on
the scene of history.
Still, we are disappointed, let down. We want heroes, heroines. We need models,
persons who inspire us and elicit from us our best,
I am not setting out to rob you of biblical heroes. I am not going on an
iconoclastic binge to destroy your idols. I am, however, hoping to demonstrate
© Grand Valley State University

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that the history of God's saving moving in our history points to what God can
accomplish with ordinary human beings who trust Him and heed His word rather
than what great persons can accomplish on behalf of God.
The Bible teaches theology, not morality.
But we have turned the Book of Theology - the Book about God - into a book of
morality, a book about human behaviour.
The Bible is about God, about God's eternal purpose, about God's grace, about
God's faithfulness9 about God's steadfast love. Only secondarily and derivatively
is it about the human person, the human family, human response, human
behaviour.
It is theology - a word about God, not morality (from mor-, mos: custom; plural
mores: manners, morals, character): a code of human behavior, of or pertaining
to character, disposition, of or pertaining to distinction between right and wrong,
good and evil.
My purpose, then, is to exalt the Lord, to point to His Sovereign grace and draw
our minds and hearts to Him, to trust His steadfast love and rest in His
faithfulness to His saving purpose.
I begin with Abraham. Abraham was the Father of the Faithful, and I begin with
him because that is where the whole covenant history began. Those eleven
chapters of Genesis that tell us about the Creation and then the Fall of the human
family and all of the disastrous results that issued in the judgment of the Flood
and God beginning again, and then even after the new beginning, the human race
rebelliously building the Tower of Babel – these symbolic stories point to the
incorrigibility of the human person, which is the prelude to God's movement of
Grace whereby He calls one person, Abraham, and through him, builds a nation
that issues in Jesus, that issues in the Church, that will issue in the final
consummation of His Kingdom. The story of the Bible is the one story of a God
Who moves through human persons and human history, finally to effect His
purposes. And its prelude, those first eleven chapters, tell us why His grace is
necessary, because time and time again it is demonstrated in those early chapters
that we cannot do it on our own.
You may remember back in Easter that I chose Genesis 11:30 as a part of my text
for Resurrection morning. It is a most remarkable little statement about
Abraham's wife, Sarah. It says, "Now, Sarah was barren." And perhaps you'll
remember that I remarked about how remarkable it was that, when God was at
the point at which He would build a family and a nation in order, finally, through
that nation to win all nations, that He would start out with a couple who was
barren. Now, that's not an accident. That little phrase in the 30th verse of
Chapter 11 of Genesis is not an accident. "Sarah was barren."

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Richard A. Rhem

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It was a theological pronouncement of the impossibility of the human
construction of the Kingdom of God. It was the insight of the Old Testament
writer that if the Kingdom would be effected, it would be effected by the steady
faithfulness and powerful love of God, and not through human manipulation,
human ingenuity, human industriousness, human faithfulness, or anything
human. Sarah was barren. And the 12th Chapter opens when God called
Abraham, and said, "I will bless you and in you all nations of the earth will be
blessed." And on this Worldwide Communion Sunday, we, the people of God,
celebrate the one God and the one Faith, the one Baptism; we celebrate the face
that we are here together on behalf of the whole world, for we are the heirs of
Abraham and it is through the Church that all nations of the earth are to be
blessed.
Abraham was a great man of faith, and he is a model of faith. Paul sets him forth
as a model of faith. Paul says how remarkable it was that old Abraham didn't
doubt and didn't waver in his faith, but rather believed God, Who can call into
existence the things that are not as though they were!
Ah, but Paul, wait a minute. Let's argue with the good Apostle for a moment. Is
that all there is? Is it just the story of Abraham's unwavering faith? If it is really
the story of Abraham's unwavering faith, then I don't belong to Abraham's club.
If the Kingdom came in those days through Abraham because Abraham didn't
waver in his faith, then, sorry, Father, I don't qualify. Put me on the second team,
or maybe just let me sit this one out.
Paul, are you sure he didn't waver? Well, what does the story tell us? If we had
time this morning we would go on in that 12th Chapter. Do you know what
happened immediately after Abraham's call? It says Abraham went. Good for
you, Abraham. God said, "Go," and Abraham went. Good for you, Abraham. And
then you know what happened? He got to Canaan and there was famine there.
Oh, so this is the Promised Land? Famine? He says to Sarah, "We'd better pack
up and go down to Egypt." And they got near Egypt, and he said, "Hey, Sarah,
make like you're my sister because you're a beautiful lady and Old Pharaoh might
look at you and want you and if he wants you, he'll do away with me! I'm not
really so concerned about him having you, but I don't really want him to do away
with me!" And if you would go to the 20th Chapter of Genesis, you would find a
similar story. This time it's not Pharaoh in Egypt, but Abimelech.
Now, it's in the Bible. Abraham lied to Pharaoh in order to protect his skin. This
is the guy who hears the call from God Who says, "I'll make of you a great nation
and in you all nations of the earth will be blessed." But Abraham said, "Hey,
Sarah, we'd better take this matter into our own hands." Nice going, Abraham.
I'm feeling more akin to you all the time.
And then the years go by and the barren Sarah is barren still. And Sarah says,
"You know, God is good, but maybe He needs help. Let's help Him out. Let's get a
little human management and a little human ingenuity at work here. Abraham,

© Grand Valley State University

�Abraham – Shaky Faith in a Faithful God

Richard A. Rhem

Page 4	&#13;  

why don't you take Hagar as a second wife? I'm barren. Perhaps she's fruitful."
And Abraham says, "Well, I'm not above that." And the issue of that is Ishmael.
And then there is a marvelous encounter again between Abraham and God and
the promises of the Covenant are reiterated in the 17th Chapter of Genesis, and
God says, "I'll be a God to you and to your seed after you, and I will bless you and
your seed will be as the stars of the heaven and the sand of the sea."
Abraham stands awestruck before God, and then he says, "Oh, by the way, Lord,
would it be all right - could Ishmael stand before you? Can't we give up this
ridiculous idea that old Sarah at 99 years old is going to conceive in her womb
that is withered as a prune? Could Ishmael stand before you? Come on, God, I'd
like to get you off the hook. I'd like to make it a little easier for you."
God says, "No way! Because, if Ishmael would stand before me and if Ishmael
would be the line of the Kingdom, then you could always look back and say, ‘Well,
God promised this, but I had to come in and help a little bit. There had to be a bit
of human manipulation, a little bit of human management, a bit of human
control.’" God said, "No way! I love Ishmael. I'll bless Ishmael. But it won't be
Ishmael. It will be a son of Sarah's barren womb."
Abraham said, "I guess I get the point." And eventually there was an angel
messenger who came down outside the tent and told old Abraham that Sarah
would have a child. Sarah was listening behind the flap of the tent - and she
laughed. She tried to hold it in, but it exploded. The angel said, "Why is Sarah
laughing?" Sarah said, "I wasn't laughing." The angel said, "Yes, you were
laughing. But I'll tell you the joke's on you, because you're going to conceive and
you're going to call your boy ‘Laughing.’" (That's what Isaac means - laughing.)
"You're going to have a little boy and I'll have the last laugh. Isaac will stand
before me."
Ah, isn't it wonderful that the whole covenant of God was initiated with this man
of such great heroic faith, noble, great Abraham - the Father of the Faithful?
Don't you believe it. Old Abraham struggled to hold on to the promises of God
just as much as do you. Abraham knew just as much as you do how ridiculous it is
to play by God's rules, to live by His Grace, to trust in His promises. Abraham was
tempted just as much as you are to take matters into your own hands, to
manipulate a little bit, to have a little human management, a little human control,
and help God out.
Ah, the story of the scripture is not what God was able to do because there were a
few great people around to do it for Him. The story of the scripture is about the
great God Who can use flawed people like you and me to effect His purposes.
Well, I understand Paul. Abraham is a model. He is a model for me – a model of
hearing the Word and heeding the Word and following the Word. He's also a
model for me in recognizing that my faith wavers and doubts overcome me and

© Grand Valley State University

�Abraham – Shaky Faith in a Faithful God

Richard A. Rhem

Page 5	&#13;  

sometimes I say, "I can't believe it." And when I go my own way, getting off God's
way, Abraham is also a model for me because I know that, like Abraham, and in
spite of Abraham, through me and in spite of me, God will do His thing.
Shaky, shaky faith in a faithful God. That's the glory of the biblical story. And so,
come to this table. Take bread and take wine and know again that God loves us,
and Jesus died. He loved us and gave himself for us. I take the bread and I take
the wine and I taste it and it becomes a tangible sign of the love of a God Who will
never let me go, even though I let Him go all the time. A God Who will never
forsake me, even though I forsake Him all the time. But our liturgy recognized
long ago that after announcing that we must come to this table prepared, with
hearts prepared and sin confessed, this is not intended, dearly beloved, to
distress the contrite hearts of God's people as though no one may come to this
table but those who are without sin, for we acknowledge that we are weak and
that we have failed, and therefore, that we need the righteousness of Jesus Christ.
And we come and take bread and wine and say, "Thank God for Grace - Grace
greater than all of my sin, overcoming all of my weakness, all of my frailty. Thank
God for a faithful God Who grips those of us of shaky faith." And one day the
kingdoms of this world will become the Kingdom of our God and of His Christ.
One day the people of God gathering today around the world as a sign of what
God is doing with this world will see the sign fulfilled when every knee bows and
every tongue confesses that Jesus is Lord to the glory of God.
Thank God. It is God upon Whom it all depends. Thank God for His Grace that
will never fail us, and that when we prove faithless, He shows Himself faithful.
Thanks be to God. '

© Grand Valley State University

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                    <text>Grand Valley State University
Veteran’s History Project
World War II
James Abrams Interview
Total Time: 1:20:33

Background


(00:12) Born in Sparta, Michigan, in 1923



(00:27) His father worked on a railroad
o Two siblings; mother died in 1928



(1:00) After his mother died, they headed west to California
o They eventually moved to Montana, which is where Mr. Abrams spent most of
his time growing up



(1:55) In Montana, his family raised sheep
o Mentions that his father was a very good mechanic



(2:35) Mr. Abrams said he didn’t suffer during the Great Depression; his family always
had food



(2:41) Went to school up until the 8th grade in Montana, then moved back to Michigan
o Joined Civilian Conservation Corps camp
o Moved to Grand Haven, met a friend
o Got a job at Clark Piano Factory
o Soon met his future wife



(4:20) Mr. Abrams joined the Marines
o His friend joined two months before he did; ended up going to the 101 st airborne



(5:14)Enlisted in the Marines in 1942 after Pearl Harbor
o Said the Pearl Harbor incident was why he went

�Training


(6:38) For basic training, Mr. Abrams went to San Diego
o They got him to San Diego by train
o Remembers the train going through the edge of Mexico



(7:26) The first day of boot camp was rough
o The drill sergeant told him as he goes down the landing ramp, the only person he
can depend on is himself



(8:13) They worked all the time in boot camp; recalls when they were in formation one
day the drill sergeant asked for volunteers to drive a truck somewhere
o Said the truck had one wheel and two places to steer
o Mr. Abrams said this is the first time he learned “never to volunteer for anything
in the Marine Corps”



(10:30) Mr. Abrams said it was easy for him to adjust to life in the Marines, although
sometimes he would get mad
o Learned his serial number – still remembers it today



(12:04) Says he “got even” with the drill sergeant



(13:44) Said he was in good physical shape during training



(13:54) He learned to use weapons in training and mentions that he eventually became
a squad leader



(14:07) Trained on a 30 caliber, 50 caliber machine gun, 37mm anti-tank gun, he also
shot a 75mm a few times
o Talked about halftracks



(15:30) Basic training was 60 days
o Said that the first few days in the Marine Corps, new recruits are like prisoners
o There were instructors telling them what they could and couldn’t buy
o Mr. Abrams said there is something he bought because it was the only thing he
could buy at that time



(16:38) After the first 60 days, Mr. Abrams said they went into their regular outfits
o Went on liberty, etc.

�

(16:57) After boot camp, he shipped out right away

Overseas


(17:16) Shipped overseas in a ship that was bigger than a LST, but not an ocean liner



(18:11) Remembers crossing the Equator



(18:40) Landed in the Solomon Islands
o Went to Melbourne a few months later
o After that, went to New Guinea



(20:39) Talked about Ernie Pyle being killed at Iwo Jima (Ie Shima, off Okinawa)



(21:14) Guadalcanal – there was still a bit of fighting when Mr. Abrams arrived here



(22:15) When he arrived, Mr. Abrams went into the 1st Marine Division, 1st Regiment,
Weapons Company



(23:38) Base camp on Pavuvu Island



(24:06) In Melbourne, he says there were “15 women per man,” all the Australian men
were in the Islands during this time



(25:02) Melbourne was mostly for R&amp;R, but also “in case something happened”



(25:24) Remembers sleeping in a football field in Melbourne
o Military beds on the bleachers



(25:55) When Mr. Abrams first joined the 1st Division, he said there were never any
problems with the soldiers who had been there a while
o Only one guy they had a problem with



(26:22) After Melbourne, they went to Cape Gloucester, New Britain
o (27:08) Here was the 2nd battle he participated in



(27:22) Mentions that in Guadalcanal, he was shot at
o Mr. Abrams shot back
o At this point they were in the jungles, no base camps were built here
o (28:12) Mentions that he went to sniper school; at this point he was a sniper



(28:32) The first time he shot someone: says he will remember it the rest of his life



(29:35) Mr. Abrams learned how to shoot as a kid; this was helpful

�

(29:56) “Always shoot the guy with the most stripes on.”
o This is why the Marines never wore stripes in combat
o Shoot the highest ranking soldier in line before anyone else



(30:31) He was in an ambush position



(30:50) On Cape Gloucester, all of the Japanese big guns were out
o US landed here on Christmas day (1943)
o The Japanese were waiting for them when they got off the landing craft on the
beach
o (33:44) Japanese also used Molotov Cocktails
o After they captured the point, they were there about a week
o (35:05) While they were here, Mr. Abrams said the enemy tried to bomb them



(36:17) After Cape Gloucester, they went back to Pavuvu
o Red Cross had a tent here; served coffee
o Ran into medics that told him of an instance where a man had been decapitated
on another island by the enemy



(39:12) The next battle Mr. Abrams was in took place at Pelelieu
o May have had one meeting about it to prepare them for the mission



(39:54) Says the people at Melbourne knew where his group was going to land before
they did
o Information leaked; this is why the man who was in charge would change plans
at the last minute



(40:34) In Peleliuu, he said they “blew the hell out of everything”
o Fire coming from both directions
o Lost a lot of guys here
o Believes this was the worst battle they experienced in the Pacific
o Japanese had a lot of tanks



(41:08) They had 3 squads of 37mm antitank guns
o Japanese had 105’s



(41:41) Remembers something like a big shotgun (canister round)

�

(42:40) Supported the weapons company



(43:07) They had 50 caliber machine guns, and tank destroyers
o Each tank destroyer was open on the top



(44:17) M-7 (self-propelled howitzer) fired up as well as straight (used indirect fire)



(44:44) Mr. Abrams said he tried to stay as far away from the Japanese as he could
o Says he was safer over in Japan, and mentions some injuries when he came back
to civilian life



(46:18) Stayed in Peleliu even after the fighting was over
o Doesn’t remember shots being fired after Japanese surrendered



(46:45) Didn’t see any prisoners; says he didn’t pay much attention to them



(47:30) Recalls a time when a fellow soldier was ordered to shoot a Japanese prisoner



(48:40) Remembers the first person he shot; something Mr. Abrams will never forget
o Had to pull the trigger because he knew the enemy spotted him; the guy reached
for his gun and Mr. Abrams shot him



(51:20)After Pelelieu, Mr. Abrams went to smaller islands nearby



(52:03) After Pelelieu, they started moving up the Pacific
o Eventually went to Okinawa



(52:25) In Okinawa, Mr. Abrams was put in a Reserve Squad to go home
o In a group of 5 or 6 men
o Captain Thomasma; shot in the chest
o Remembers a friend who was killed who had a girlfriend in Boston



(53:34) When they first landed in Okinawa, they fought
o Didn’t run into the Japanese until they were on the other side of town (the
capital, Naha)



(56:00) Talks about seeing the old capital city of Okinawa in a magazine years later,
looking much better than what they had seen
o “Had nicer buildings than we did in Grand Rapids”
o American contractors were sent over there



(57:05) Mr. Abrams was involved in some of the key fights in Okinawa

�o Remembers that it rained a lot


(58:05) Still used tank destroyers and large weapons on Okinawa



(58:23) Mostly offensive fighting on Okinawa



(1:00:41) After Japanese surrendered, Mr. Abrams went to the Casual Platoon
o In a group of about 4 men
o Waiting for a boat to take them home
o New captain says they were going to China because Mr. Abrams volunteered



(1:01:54) Went on a ship to China
o

(1:03 :35) Was to stay there for 6 months

o Mr. Abrams didn’t enjoy it
o His job was to protect the Japanese here


(1:05:40) Recalls stopping riots in China



(1:08:09) Recalls seeing Japanese comfort women
o Traveled with them

Going Home


(1:09:50) Mr. Abrams got back to the U.S. on a slow boat from China
o Took a train once he got to San Diego
o Train to Chicago
o Great Lakes Naval Station



(1:11:24) Got discharged March 17th, says he had malaria
o This was the first time he had it
o Had bouts of malaria later in life also after being married



(1:12:55) After getting home, Mr. Abrams got a job in Muskegon at a cement block plant
o Injured his leg on the job



(1:13:40) Eventually went to work in Grand Rapids
o Retired from here



(1:18:11) Mr. Abrams said being in the Marines helped him grow up fast

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                    <text>Grand Valley State University
Veterans’ History Project
Raymond Acker
Cold War; Vietnam War
17 minutes 57 seconds
(00:00:11) Becoming a Chaplain
-First served in the Army as an enlisted man
-Served overseas with the 549th Anti-Aircraft Artillery Battalion as a radio operator
-Returned to the United States and attended Philadelphia College of Bible
-Attended the Reformed Episcopal Seminary
-Did his graduate work at the Dallas Theological Seminary
-Commissioned in the Army as a staff specialist
-Received his 1st lieutenant chaplain commission at Fort Wadsworth, New York in 1964
(00:01:14) Pre-Vietnam Service
-Went on active duty in July 1965 and served as a chaplain at Fort Polk, Louisiana
-Left Fort Polk in 1966 and was stationed at Okinawa
(00:01:32) Service in Vietnam
-Deployed to Vietnam in March 1969
-Attached to the 159th Transportation Battalion (Boat)
-Operated out of Vung Tau
-In charge of moving supplies in the Mekong River Delta
-He went to various ports in the Delta in the 159th’s area of operations to meet with the troops
-Endorsed by the Independent Fundamentalist Chaplains of America
-Held services for soldiers
-Went to the USNS Corpus Christi Bay (helicopter repair ship), and held services on the ship
-Occasionally took enemy rocket attacks at Vung Tau
-Remembers during one attack a rocket hit the fuel area
-Held some memorial services for soldiers
-Mostly noncombat fatalities
-Not much contact with the pilots
(00:05:29) Stationed at Fort Polk
-Before Vietnam, he served at Fort Polk with an advanced infantry training battalion
-First battalion to train for combat in Vietnam
-Had a mock village
-Few noncommissioned officers or officers with prior experience in Vietnam
-Changed over time as more men served in Vietnam
-Time at Fort Polk was an outstanding part of his military career
(00:07:35) Stationed at Okinawa
-During his time at Okinawa, Chief of Chaplains Frank Sampson came to visit the troops
-At this time, Raymond was with the 96th Ordinance Battalion
-A the father of one of the soldiers in the 96th had served with Sampson in WWII

�-Flew to a Marine base near where Sampson was visiting an Army unit
-On the way to meeting Sampson, Raymond drove his truck into a ditch
-The accident resulted in a sprained ankle
-Thought it was the end of his Army career
-Later attended Sampson’s retirement party in Washington D.C.
-He avoided bringing up the incident at Okinawa
(00:11:00) Stationed at Fort Hood
-He was stationed at Fort Hood with the 1st Brigade of the 1st Cavalry Division
-The day before his promotion he planned on throwing a promotion party
-He was in the chapel offices when he heard a crash and dust filled the hallway
-Went down the hall to investigate the source and found a truck in the corner of a room
-It was a beer truck that had been delivering to the NCO Club uphill
-Brakes had failed causing the truck to roll downhill into the chapel
-Fortunately, nobody was in the room when the truck hit the building
(00:14:34) Reflections on Service
-Joined the chaplaincy because of his time as an enlisted man
-Opportunity to meet the spiritual needs of military personnel
-Later in life, he encountered numerous men that had heard of him during his time as a chaplain
-Didn’t know them at the time, but they remembered him
-Feels he made a significant spiritual impact as a chaplain
-Accomplished without directly guiding or forcing soldiers

�</text>
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