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                    <text>Love’s Vulnerability
From the sermon series: Now – But Then
Luke 2:12; I John 4:16; I Corinthians 13:4-8
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Christmas Eve, December 24, 1995
Transcription of the spoken sermon
Now - But Then, a phrase that comes from Paul's hymn of love in I Corinthians,
the 13th chapter, where he contrasts the present and the future, the reality in
which we live and the hope that we dream for another kind of world and
experience. The Church of England makes this statement, entitling it "Christian
Believing." I shared it with you last Sunday morning; I think it's worth repeating.
The Christian life is an adventure, a voyage of discovery, a journey
sustained by faith and hope towards a final and complete communion with
love at the heart of all things.
We have considered together the faith, the trust with which we live, and the hope
that we have that the darkness will be dispersed by the light, and we come this
evening, finally, to that supreme gift of which the Apostle writes - the gift of love.
Faith, hope and love abide, but love is the greatest, says the Apostle Paul. And
John would agree, for John says that God is love. And this evening for just a few
moments, think with me about love - love's vulnerability. We say that love came
down at Christmas, and this is such a beautiful time of the year and it's very easy
to get blurry-eyed, to get lumps in the throat, tears in the eyes. The mystery of it,
the wonder of it, just the beauty of it - all of that is really a marvelous gift to be
taken in fully and to be celebrated and appreciated.
But, it's also possible, as we talk about the love that came down at Christmas, to
get a bit sentimental and to forget the real context out of which the Christmas
story arises. Christmas in conjunction with a consideration of love caused me to
think about love's vulnerability, because the love that came down at Christmas
was the love that became vulnerable in a world that finally crucified it. The love
that came down at Christmas is a love that entered into the very real world. The
Christmas Gospel, the Christmas story is really quite a social criticism. We can
forget about that in all of the sentimentality of the season, but Jesus came a child
born into a very harsh world. And those to whom he came praised God because
they saw his gift as a reversal of the reality they were living. The songs in the
beginning of Luke's Gospel are really revolutionary ballads. They celebrate the
© Grand Valley State University

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Richard A. Rhem

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lifting up of the lowly and the putting down of the arrogant and the powerful.
They are the songs of the voiceless and the powerless, ones who believed that God
is visiting their lives and that their reality will be changed through this divine
visitation. The love of which they speak is the love that took concrete form in the
flesh of a child, but the flesh of a child that entered into a social, economic and
political context that was criticized by the very appearance of that child in its
midst.
Love's vulnerability. As I think about that, I think about the concreteness of love.
Love - everybody talks about love, everybody sings about love. Love is used in
such diverse manner to cover so many different things, and for the most part it's
really very superficial. It's very easy to say love. "I love you," "I love that." But, the
love that came down at Christmas was God's concrete identification with a
human reality that was harsh and brutal, and that visitation came with the
intention of creating another kind of reality. Paul talks about Now - But Then,
and I want to suggest to you tonight that the movement from Now, in the
darkness, to the Then of the dream is possible only through the vulnerability of
love. The love that came down at Christmas, in its manifestation, was vulnerable,
for the heart of God was revealed in a child. Not in the intimidating presence of
some great king, not with a blinding flash of glory. The love that came down at
Christmas was a vulnerable love in its manifestation. Who would have guessed
that love would be found enfleshed in a child? Quite God-like. Quite
uncharacteristic of our own revelation of ourselves.
But, love's vulnerability is seen not only in its manifestation, but also in its
identification. For love came down at Christmas to a manger, to the peasants, to
be adored by poor shepherds. The love that came down at Christmas, the love
that revealed the heart of God was the love that identified with the weak and the
powerless and the voiceless.
I don't expect you to remember the first Sunday in Advent, but when I got into
this theme I suggested to you as we gathered around the Lord's Table, that it is
only through life broken and poured out that we can possibly move from the Now
to the Then. It seems like the human story is only moved, nudged along at all
through some demonstration of love that involves the self-giving of the lover. And
in the identification of that love, of Christmas, with the poor and the weak and
the voiceless and the powerless, there was a sharp criticism of the way our world
is structured and the way our lives are structured.
As I suggested to you on the first Sunday of Advent, when I get thinking about
these things too deeply, I ask the question, "Is it possible for affluent, powerful,
mostly white people like us to be Christian?" Have we not spiritualized it? Have
we not made it a beautiful tale of God's love? Have we not made it a salvation
story? Have we not made it something that pertains to that vertical relationship
between the individual and God and forgotten that in that manifestation of love
in the child there was the identification with the poorest of humankind, with the

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Richard A. Rhem

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promise that their destiny would be altered and that another reality was dawning
in the world?
Love's vulnerability. I looked the word up. I use it all the time; I think I know
what it means, but sometimes it's good to go to the dictionary and just say what
does it say about this word, vulnerable? I found that, in the big, fat dictionary that
I use, it says that vulnerability is exposing oneself to the possibility of
woundedness, exposing oneself to the possibility of injury. That's a good
definition. That's a definition of the love that came down at Christmas. Was not
the heart of God revealed in the child in a way vulnerable, exposed to injury,
exposed, indeed, to crucifixion? Is not the fact that the love, which came down at
Christmas, was finally nailed to a cross a sign that that love contradicts the world,
contradicts our society, contradicts our manner of life, contradicts the living out
of the Gospel by the Christian church?
Love's vulnerability. What is the love that became vulnerable at Christmas? Well,
John says God is love. Not simply God loves, but God is love, which means that
out of the fountainhead of God, love permeates the whole of creation, so that all
that there is of love is that which flows from the heart of things. At the heart of
things, there is love. And out of that heart of reality flows love into creation. And
John says, further, that God is known in the concrete love of the other. The one
who abides in love, abides in God. Paul makes that very concrete. Sometimes in
the history of the Church, in the tradition of the Church, the Ten Commandments
are read in every service. But, I must say I am never so stricken as when I read
Paul's description:
Love is patient, love is kind, love is not envious or boastful or arrogant,
does not insist on its own way, is not irritable or resentful. It does not
rejoice in wrongdoing, but rejoices in the truth. It bears all things, it
believes all things, it hopes all things, it endures all things. Love never
ends.
At the heart of things is love, and that love flows into the whole created order.
And that love seeks to flow through us and to find concrete shape and
manifestation through us, who are the extension of the Incarnation. And the only
way to live out the Christmas Gospel is to live in the vulnerability of love. And I
don't do it very well. Love is patient and I'm impatient. Love is kind, and I'm not
always. Love is not envious and I am. Love is not boastful or arrogant or rude and
sometimes I plead guilty. Not irritable or resentful? Not true of me. Doesn't
rejoice in wrongdoing? Sometimes I do, when it's your wrongdoing. Rejoices in
the truth? Generally. Bears all things? Hopes all things? Endures all things? Dear
God! To live love is to live vulnerably. Why, it's to be a veritable fool!
Love's vulnerability. As I think about it, it seems to me that love in its shape is
other-centered rather than being self-centered. Love, in its vulnerability, acts
concretely with compassion. Love in its vulnerability believes in the ultimate
triumph of love. Love in its vulnerability cares infinitely, never giving up. And

© Grand Valley State University

�Love’s Vulnerability

Richard A. Rhem

Page 4	&#13;  

love in its vulnerability identifies with the most vulnerable of its brothers and
sisters.
Someone has said that a society can be judged by how it relates to its most
vulnerable members. There's a battle raging in this nation right now and the poor
and the voiceless and the powerless are in the game as there's a struggle, and I
don't have the political solution, but this I will tell you - in this nation that is rich
and is powerful, God holds us accountable for the way we treat the weakest and
the most vulnerable, and if we do not do that with compassion, if our hearts do
not cry out for justice, if there is not within us a consuming care that won't quit,
then all of this beauty and this wonder is just a game. Now there is so much
darkness, but we dream of the possibility of Then, something other.
Some years ago there was a film that moved me greatly. It was called "Places of
the Heart." Perhaps you saw it A rural Texas farmer is murdered His widow is left
with a crop to harvest. A Black man comes through town looking for work. She
hires him. She boards a blind man. Between them, they struggle and they harvest
the crop and they save the farm, only to see the Ku Klux Klan move in and drive
the Black man away with their burning cross in the yard And one's heart sinks
and one has to say, 'That's always the way it is!"
But, the film then moves off into an ethereal future and there's a church service in
that little rural community. And there's the man who was murdered and the man
who murdered him. There's the bully of the Ku Klux Klan and the Black man and
the widow and the blind man. And they pass the bread and the cup down the row
with the words, "The peace of Christ be with you." And at first I wondered if the
filmmaker was mocking the communion of the church as though one thing goes
on out there and then we come here as though it isn't true, but I think, rather, he
was saying, since the passage that was read in the service was I Corinthians 13,
Now - But Then. Then, finally. Love's vulnerability will triumph over all of our
selfishness and our self-centeredness and our failure to care.
Christmas, if it would effect the miracle in our lives, must change us, calling us to
love's vulnerability. I have an idea. I think I may even act on it. I want to print
and mail to you in some fashion I Corinthians 13 and suggest that the whole
Christ Community put it up on the cupboard or the refrigerator or the mirror and
read it every day of 1996 until we are so permeated by love's vulnerability that we,
like the eternal God, find ourselves naturally manifesting love and identifying
with the loveless until Now becomes Then.

© Grand Valley State University

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                    <text>Loving is Living Without Fear
Text: Luke 1:30; Matthew 1:20; Luke 2:10; I John 4:18
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
January 4, 1987
Transcription of the spoken sermon
... Do not be afraid, Mary for you have found favor with God. Luke 1:30
... Joseph ... do not be afraid to take Mary home with you as your wife...
Matthew 1:20
And the angel said to them [the shepherds), "Be not afraid; for behold I bring
you good news of a great joy ..." Luke. 2:10
There is no room for fear in love; perfect love banishes fear. I John 4:18

If we did a little word association game and we were looking for pairs of
opposites, and I said "black," you would probably say, "white," and if I said "hot,"
you would say, "cold," and if I said "war," you'd say, "peace," and if I said "love,"
you'd say, "hate." And you would be wrong. Love and hate seem like a pair of
opposites, but when you really stop to think about it, it's not really love and hate,
but love and fear.
That's an insight which has been brought to light by a psychiatrist named Gerald
Jampolsky. He shared that on the Hour of Power, and it was an insight that Bob
Schuller appreciated so much that he got to know Jerry Jampolsky and last year,
in March, when we were on Maui at a theological conference with Bob Schuller,
Jerry was there. I must say that he lives his creed. He's written a little book, Love
Is Letting Go Of Fear. It's a simple book; it's almost a simplistic book. It has
cartoon characters and bold-type declarations that one can memorize, but in
spite of the fact that it seems like an elementary treatment, he does have hold of
something, and there is a profound truth there. He has had, in his own
experience, life transformation through the insight. On reflection, I got to
thinking, "Well, Jerry, you're not so smart. The Apostle John in the First Century
said that a long tine ago!" He said there's no room for fear in love. Perfect love
banishes fear. And so, what has been rediscovered in our day is simply an old
truth, and, as a matter of fact, it's at the very heart of the Gospel; it is at the very
root of what God has done for us at Christmas in the incarnation of the Word, in
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Richard A. Rhem

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the revelation of His glory in the face of Jesus Christ. The Christmas message, at
its very core, says that loving is living without fear.
Love and fear, according to John, are mutually exclusive. Love and fear cannot
coexist in the same heart. Well, I suppose our hearts are always living in a
balance of love and fear, but to the extent that we are loving, we are not fearing,
and to the extent that we are fearing, we are not loving. And the battle is to get
hold of the insight of Christmas and begin to love and not fear. Loving is living
without fear, and that is a life-transforming truth if we'd ever let it grip our souls.
We do have some control over the ingredients of our minds and the stuff of our
life. We can make some conscious and deliberate choices, and those conscious
and deliberate choices can be made, for a Christian, on the basis of a foundation
of truth rooted in the Gospel, rooted in the Christmas Gospel. John says the
greatest reality is that God is love. It is repeated over again in that fourth chapter
- God is love. God is love. The ultimate reality is love. At the heart and center of
things is love. Reality, history, human experience, the transcendent ground of
everything is not love, among other things - it is love. That's John's grasp of the
truth that he discovered in Jesus Christ. God is love.
And so, when he says that there is no room for fear in love, but rather that perfect
love casts out fear, he is giving a very practical prescription for living and that
prescription can really transform our human experience. At the heart and center
of reality there is love, and he says that love came to manifestation. If you want
next week's word, Epiphany, the word is in this text. God showed or God
manifested His love to us in that He sent His son. Jesus was the gift of God by
which he signaled to the world that He is love. The Gospel of Jesus is the good
news that the heart of God is the heart of love, and that the great, basic, ultimate,
final, supreme reality of everything, of human life and of the world and of the
whole of the cosmic scope of things is love. That's the Christmas message. The
Christmas message is meant to enable us to live with love and to be done with
fear. That is very, very elemental; it speaks to the root of our problem. God
displayed love that casts out fear.
I was rather surprised as I began to think about the story, this wonderful
Christmas story that we've just lived through again. Mary gets a marvelous
announcement from Gabriel. I suppose it would strike fear into one's heart.
Gabriel's words to Mary were, "Mary, fear not. Fear not. Don't worry about the
fact that you're engaged and the marriage hasn't been consummated. Don't worry
about what the community will say. Don't worry about the fact that you might
lose Joseph and lose everything and have all your dreams shattered."
Easy to say, Good Old Gabriel - "Don't be afraid." But that was his word, because
that was Mary's problem. It's always our problem. We're always afraid. Who
knows what this new year will bring? Sometimes we grow anxious. How will our
new business do? How about the new practice we've just started? How about the
new relationship we've just established? How about the new child in our home, or

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Richard A. Rhem

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grandchild? What about all the scary possibilities of this new year, in this world
that is going with such a whirl, on its way, always teetering on the brink of
disaster? Fear fills the human heart. "Don't be afraid, Mary."
And then, there's Joseph. Joseph is a decent sort of person. What will he do? Will
he be willing to risk being made the laughingstock of the community? Will he
expose Mary to that ridicule? Will he be so put off and offended at Mary? "Yeah,
sure, Mary, a dove. I know, a dove." The angel comes and says, "Joseph, don't be
afraid. Don't be afraid to take Mary." He would be afraid. Who wouldn't be
afraid? And so the Word of God always has to come through His angelic
messenger. "Don't be afraid."
And then this marvelous event is broadcast to the world, brought personally to
shepherds. Good News! And what did the angels have to say? "Don't be afraid.
Fear not. Good news of a great joy that shall be to all people. Settle down. Calm
yourselves. Don't be afraid." It must be that there is something intrinsic,
something at the very core of our being; there is something about being human
that makes us react to life with fear. It's very elemental. It's a very primitive
response to life. I suppose it's because of our connection with the whole animal
kingdom, our connectedness with all of Creation, that survival instinct. Did you
ever watch a bird in the grass looking for a worm, cocking its head, listening? I'm
never sure if it's listening for a worm rattling down in the clay, or whether it's
cocking its head to see if I have a slingshot in my hand. I think it's always worried
about a BB gun. Here, there, all over the place. A parable of a human being.
Always looking around for the next threat, the next attack.
Life is viewed as threatening, and people's relationship is often viewed as an
attack, and we live our lives in an adversarial environment with others. Always
feeling that we have something to protect, something to hold onto, something to
possess, something to guard. Fear is a very primitive human response. So, all of
our lives we go about being afraid and interpreting the behavior of others as an
attack. And it happens all over the place.
Did you ever go in for a nice meal in a restaurant and the waitress begins by
spilling your ice water over the table, pours hot coffee down your back, and
snarls, "What do you want?" And you've just come in, expecting a pleasant
evening with a waiter to be at your service, and he turns out to be grouchy, and so
you say to the people with you, "Well, I'll fix him. We'll give him a little tip."
(Don't leave out the tip completely, because then the waiter will interpret that as
though you forgot to leave a tip.) Leave a quarter when it should have been a tendollar bill. That will get the message across. Then he'll know that I am saying to
him that I am displeased with the service. And, of course, that will make his day,
won't it? And maybe the man's wife was just laid off with the prospect of
unemployment for months. Maybe his son was just taken to the Emergency
Room, having been struck down with an automobile. Maybe he is about to go in
for emergency surgery with a bleeding ulcer that's about to burst in the next two

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Richard A. Rhem

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or three hours, and maybe you were able to add to all the anxiety that will bring it
to a head. We do it to each other all the time. Never stop to ask, "Why? Wow, that
person must be struggling with something." Rather, we say, "Who do you think
you are? And I'll fix you. I'll get my own back." And so, we get this adversarial
kind of relationship going, static sparks between us, and we go around through
life like a bull in a china shop, we go around causing sparks to fly all over, and
sparks fly all over the landscape.
What does it do to us? It leaves us more deeply entrenched than ever before in
that which has shackled us and gripped our spirit. The pall of darkness is heavier;
the loneliness, the isolation is more extreme. And the reaction of fear and anger is
all the more intense. We do that to each other, and it's one thing when we do that
to each other, but we do it also as peoples and as clans and as ethnic groups and
as races and as nations, so that the whole world, the whole human story is a
violent story of action and reaction, charge and counter charge. Attack and fearful
response, and attack again. There must be something deep down in us that causes
us to respond with fear – basic insecurity that makes us go through life always
interpreting everything as an attack to which we, out of fear, respond in anger.
Attack and anger and attack and anger and the static grows and the sparks grow
and the conflagration explodes on the earth.
Now, God wants to get through to us. Why don't you do what would be so obvious
to do, God, for rebellious subjects like we are? Why don't you come in and
clobber us? Why don't you come in with a 2 by 4 to get our attention, beat us over
the head? Why don't you come in as the King of Kings and the Lord of Lords, with
angel hosts and flashing lights and great power? Why don't you climb on a
bulldozer and move through history? Get our attention! Show us who we are! Put
us in our place!
Well, that's what He decided to do. But He figured, if He did it that way, He'd
make us more of what we were already. Oh, He could get our attention. He could
make us cower in the corner. He could probably even get our grudging
conformity to His will, but it would be full of hostility. It would be full of anger.
And it would be the kind of relationship that is characterized by coercion and
manipulation.
Well, He had a problem, didn't He? So, He decided to come in the vulnerability of
a child. Because what He really wanted was not our subservience. What He really
wanted was not our obedience, not our cowering, groveling before the presence of
His glory. What He wanted us to do was look Him in the face so that He could say
to us, "All I am is love, and I love you." So that we might be able to look Him in
the face and say, "I love You, too." And how do you get that kind of thing going?
You only get that kind of thing going when you take the risk of vulnerability. So
there he lies in a cradle, in a child, in all of the harmless vulnerability of a child there's the Lord of glory, there's the everlasting God, the Prince of Peace. And you
can handle Him and you can run roughshod over Him and you can put Him up

© Grand Valley State University

�Loving is Living Without Fear

Richard A. Rhem

Page 5	&#13;  

on a cross and do away with Him. But He'll have the last word – it's Love. And
every once in a while – out of our intense fear and anger that frequently lashes
out from us, at various times or inappropriately – every once in a while,
somebody looks up and says, "Why am I fighting and full of anger if God is
Love?" Every once in a while, somebody gets disarmed by love.
That really is what Christmas is all about. God is love. He didn't write that in the
sky. John says, "In this the love of God is manifested in that He sent His son."
Then John says, "Beloved, if God so loved us..." Well, obviously, again, in our
human understanding of things, we know the concluding clause will be, "We
ought to love God," because we expect that love will be responded to with love. If
God loves us, we love God. How neat. We can go through life with this nice,
personal relationship with God and create Hell the rest of the time. But that's not
what John says. "Beloved, if God so loved us, we ought to love one another." Isn't
that amazing?
The Gospel is radical. The word "radical" comes from the root, "radix," which
means "root." God addressed the root of our problem at Christmas. The root of
our problem is that we're insecure and we're afraid, and so we live always on the
attack, interpreting everything as threat, and we create Hell on earth. The Gospel
is the radical solution to the human dilemma. The Gospel is God's move into the
vulnerability of a child by which He signals to us, "I am love. Be not afraid."
Loving, is living without fear, because there is no room for fear in love; perfect
love casts out fear. Every once in a while somebody wakes up to that radical story
and says, "Wow," and finds the hostility and the anger melt away and life
absolutely transformed.
One set free - free from fear, free to love. That is a radical message. That is the
Christmas message. That is the truth, and in a moment like this, if one could just
be grasped by it, it could change one's life. One could go out for dinner and get illserved and smile at the person and give them a gentle touch, and leave a large tip
and turn their life upside down. They'll tell you that this won't work. This won't
work in Washington, of course. Nor in Moscow. Or Beijing. It won't work in
Geneva. It won't work at City Hall. It won't work at the boardrooms of industry.
Well, as a matter of fact, it really won't work anywhere without the possibility of
one being taken advantage of, made a fool of, maybe even crucified. So, it
probably won't work. But, to be honest, nothing else works; we only compound
the problems: fear, threat, anger, attack, leaving all parties more deeply
entrenched in fear.
Nice going, God. We're going to try it on our own. We've got a couple more
techniques up our sleeve. But, to be honest, what we need is a miracle of love.
I wonder if it would work. I am, on the first Sunday of 1987, going to make a
public pledge to try it, intentionally, in that little circle of my life. I invite you to
join me, for loving is living without fear. And I suspect that's really living.

© Grand Valley State University

�Loving is Living Without Fear

Richard A. Rhem

Page 6	&#13;  

Let us pray.
Father, forgive us for all of the common sense rationalization of our failure to live
the Gospel. Release us from our fears. Help us to hear Your word, "Be not afraid."
Enable us to respond to Your love by loving. Through Jesus Christ, our Lord.
Amen.

© Grand Valley State University

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                    <text>Grand Valley State University
Veterans History Project Interview
Name of War: WW2
Interviewee’s Name: David Low
Length of Interview: 41:25
Interviewed by: James Smither
Transcribed by: Sam Noonan
Interviewer: “Now David, begin with some background on yourself, and to begin with
where and when were you born?”
Well, I was born in Hebron, Illinois, on a farm that my dad worked at at the time - well, actually I
was born in the town, but my dad was the hired hand at a farm that - big farming community
there, big milk producer at that era.
Interviewer: “And what year were you born?”
1927. October 29th, 1927. So that makes me 93 years old right now.
Interviewer: “I can safely say that you don’t look it. Alright, so you were on a dairy farm.
Now, did your family own the farm?”
No, no. My dad was a hired hand on the farm, and he got at that time what they called milk
fever. Milk would cause his hands to swell up, [or at least] that’s the story that I got. I’m not sure
how true it is, but that’s what I was always led to believe. So he could not work on the farm
anymore, and his wife at the time was Irene Lowe, and her father owned a celery farm in
Muskegon. And that was just before the depression started, so he decided he would come out
and work on the celery farm, because he couldn’t work in the dairy industry anymore. So they
moved to Muskegon. I was not very old, I couldn’t have been over 18 months maybe or
something. We moved in, and then he worked on the farm for a little while but then the
depression hit and then my grandfather, my mother’s dad, couldn’t afford to hire him, but at that
time they started to get some oil in Muskegon - drilling oil wells. So my dad got a job, in the oil
fields and worked in the oil field at that time. Sometimes he’d work and he didn’t get paid, either.
So, it was pretty tough when we were kids. We grew up pretty poor, but we didn't know we were
poor and we had a good time. I had a good childhood, I can’t say anything bad about my
childhood at all.
Interviewer: “How many kids were in the family?”
There [were] 4.
Interviewer: “And where were you in the order?”

�I was [the third child.] I have an older brother who was in the Marine Corps, and then I have a
sister that is two years older, then I have my brother who is three years older - then I have a
younger sister, eight years younger than I am. And then the oil field kinda played out in
Muskegon, and the company that he worked for was Sohio Oil Company, which was, uh,
transferring some people from Muskegon over to Burnips. And they were discovering oil over in
Burnips so he was transferred over there, and we moved to Burnips for a couple of years and
then the oil field played out there and he was told that he could either move to Ohio and follow
the oil field or he could lose his job but stay in Michigan. So, he lost his job. He didn’t want to
leave the - he didn’t want to leave the state. So then we went from Burnips, he moved to
Wayland. That was in 1939.
Interviewer: “Okay. Now, in Wayland was he doing farm work or something else?”
No, we happened to move in next door to the construction contractor who was building a new
school in Wayland - now it’s called Pine Street School. So he got a job in construction on the
Pine Street School.
Interviewer: “Alright, now then did you go to high school in Wayland?”
I went to high school in Wayland, yes. I went, well the first two years - then my dad passed
away in 1940, so my mother was left with three, four kids, and no real experience [or help] of
any kind in getting a job, so she had to do manual work and the war started about that time.
There was an egg plant, what they called an egg plant in Wayland, where they candled eggs
and there was a … company and what they did was they candled the eggs, they beat them up,
and they took them over to the … factory and they made powdered eggs. So during the war she
made powdered eggs for the service, and I worked there at the … factory. I was only 14 years
old but I got a special permit from the school to work, and we had prisoners of war come over
from Fennville - they had a prisoner of war camp over there, German. And they brought them
over, we worked in the plant with the guys.
(5:34)
Interviewer: “Now, what impression did you have of those prisoners of war?”
Very good! They were very nice people, they weren’t any different than you and I, we had a little
difficulty with the language problem but we were able to communicate with each other. They
would bring a busload, two busloads of prisoners over every day and we would work in the
warehouse loading cans and milk cartons and things like that, but they weren’t any different
from you and I.
Interviewer: “Okay. Did that affect how you thought about the war at all, just to see that
the Germans were regular people?”

�No, not, - not really. I guess I just didn’t, wasn’t cognizant of the fact that that maybe, should
color my judgement but it didn’t. All I knew was that they seemed no different than what we
were.
Interviewer: “Okay, now to back up just a little bit, do you remember how you heard
about Pearl Harbor?”
Not - not really. I remember hearing it on the radio, I don’t remember where I was at the time
because I was still pretty young yet, but I do remember them on the radio.
Interviewer: “Okay, and then you said you had a brother who went into the Marine
Corps.”
Yes, he went in, I think in ‘43 he went into the Marine Corps. He went in at 17 and my mother
had to sign for him. And he was overseas and in all the Pacific battles: Taiwan [Tarawa], Tinian,
Saipan.
Interviewer: “And was he just an infantryman or did he..?”
An infantryman. He carried a bazooka for a while, and he also carried a flamethrower. That’s
about the only two things he told me about his experience. One thing he did tell me that’s a little
bit gruesome, I don’t know that I should say it or not, but anyways on one of the campaigns that
they had he said there were so many dead Japanese that they took a bulldozer, dug a great big
long trench, and just took a bulldozer and pushed them into the trench and covered them up.
That’s about the only thing he told me about the service that he was in.
Interviewer: “But he did come back in one piece?”
Yep, he came back in one piece and he was not affected by the war at all. He seemed to adjust
back to civilian life very easily.
Interviewer: “Okay, now did you finish high school?”
Well, that’s another story. I, uh, end of my sophomore year I decided that I was 17 and I was
gonna be drafted, if I kept on, I decided that I wanted to join the Marine Corps. So at the end of
my sophomore year I talked to my mother into signing [the papers] for me to go into the service.
Which I did, and I went and served a little over a year in the service, and when I came back out
of the service I had taken a, what is it, GInterviewer: “GED?”
GED, and the service … my high school diploma, got that. So I went back the high school and
Mr. Stevie, Rudy Stevie, was the principal, er, the superintendent of the school. And I asked if I
could get a high school diploma because of what I did in the service and he said, ‘well, I really

�can’t give you a high school diploma but I’ll tell you what I will do -’ he said, ‘you missed your
junior year, if you maintain a B or better average for your senior year I’ll give you credit for your
junior year and you can graduate with your class.’ So I did, and I maintained a - matter of fact I
graduated tied tenth in my class with another gal. And so I did get my high school diploma, only
having three years of high school.
Interviewer: “And you had to do it after the time in service?”
After I’d gotten back from the service, yeah.
Interviewer: “Was there anybody else in your situation, were there some returning
veterans?”
Yes, there were four other servicemen that started school with me, but they all dropped out. I’m
the only one that completed - so as far as I know, I’m the only veteran that completed high
school in Wayland.
(10:07)
Interviewer: “Okay, at least in that fashion. Now, was there a reason why you wanted the
diploma and not just the GED, did it make any difference?”
Yes, I felt that later in life that it would be more important to have a sheepskin, as they called it
back then.
Interviewer: “Okay. So let’s back up a ways: 1945, you’re 17 years old, you say ‘okay I’m
just gonna go in the service and do it.’ So you talk your mother into signing the papers to
let you go in a year early, and so when did you enlist?”
July - I think it was July 12th when I enlisted, I’m not exactly sure I think it was July 12th that I
actually was inducted into the service.
Interviewer: “Okay, and when you were enlisting were you able to choose which branch
of service to go into?”
They said we could, but when we got in line and the guy says ‘you’re going to the Navy, you’re
going to the Marines, you’re going to the Army’ and they got to me and they said ‘what branch
do you want to be in?’ and I said the Marines, and luckily he did put me in the Marines, but you
didn’t really have a choice. But he did put me in the Marines.
Interviewer: “Well the Marines had taken a lot of losses in the Pacific, and they needed
bodies for what was to come.”
Yep, that’s exactly what I was.

�Interviewer: “So they were happy to take you for that, okay. And so, after you sign up,
then what happens?”
Well, we stayed in the hotel there in Detroit that night, then we got on a train - I always called it
a coop train, and from there we went right on down to Parris Island. I don’t really remember
much about the trip, I don’t remember staying overnight anywhere, to me it was an all-day allnight two-days and two-night trip down to Parris Island.
Interviewer: “And were you just in regular coaches where you’re sitting on seats?”
No, we weren’t just in regular coaches yet.
Interviewer: “No sleeper cars, or?”
No sleeper cars or anything, we - you slept wherever you could sleep, and I don’t remember
now what time of the day or night we got there, I remember unloading and I remember they told
us to unload, stand in line, and we had a drill sergeant came out and started talking to us. Here
again there’s maybe something I shouldn’t say, but we all stood up - I went in with a fellow by
the name of Bob Dove from Ludington, which I had known before I was in the service, and he
and I - he was a little guy, not very big. This big, Polish guy - great big guy - walked up and
down and all the sudden he called us every name that he could think of, and get us in line, and
he walked [up to] Bob Dove, he hit Bob Dove in the stomach and curled him over. I thought ‘oh
my gosh, this is not for me.’ But anyway…
Interviewer: “Now, was that where you got off the train or was that when you got to Parris
Island?”
That was at Parris Island, we got off the train. Well, we got off the train [and] I think we were
bussed in.
Interviewer: “You’d have to take the bus there, -”
You gotta take the bus to Parris Island, when we got off the bus at Parris Island where we took
our boot.
Interviewer: “Yeah, so that ‘welcome to the Marine Corps’ was pretty much the same still
in the Vietnam era, where you’d come out and get abused by the drill sergeant, that was
the first exposure to life in the Marines.”
Then the second exposure was [when] we got to our barracks, and they had a big 2x4 nailed to
a post in there, he ripped that 2x4 off and it had a big nail in the end of it, and he walked up and
down the barracks and told us who we were and what we were there to do. One of the first
things that I remember him saying is ‘whatever you do, you do on the double. I don’t wanna see

�anybody walk, when I tell you something you run. You do it on the double, everything is on the
double.’ And he would, I don’t know how much detail you want me to go into on this, but they
would go into town on the weekend and they would come back pretty well… uh, lubricated.
Interviewer: “Right.”
And it could be 2:00 in the morning, or anytime they decided to come in, and they would tell us
to fall out. Sometimes it was locker boxes, … drawers. So we had to pick up our locker box at
the end of our bunk, take it outside, hold it, stand at attention until he decided to let us go back
in. Another thing they would do when they [came] back on the weekend [was that] they would
have the bucket brigade. We always had a bucket to wash our clothes and stuff in, and we
would take the bucket out, stand at attention, put it over our head and holler ‘Attention!’ until he
decided that he had enough, and then we’d go back in again. Just all - all discipline.
(15:22)
Interviewer: “Did you have the impression that all the different groups who were training
were getting the same treatment?”
Yes, yeah. Everybody got the same… abuse.
Interviewer: “Alright. At the time, did you understand why they were doing these
things?”
No, not - not really, not really. But by time I was finished with boot camp and then back out after
the war was over, then I realized what they were doing.
Interviewer: “Alright, now what actual training did you get, in terms of military training
while you were at Parris Island?”
Well, mostly marching with the pack on our back, it was mostly physical training for us. We
didn’t get an awful lot, we got some bayonet training and we got some climbing-the-fences and
crawling on our bellies through the swamp, and wading in the swamp up to our armpits. Things
like that, but it was mostly physical training. Now we were supposed to have six weeks of basic
training, we only got four weeks because of the rush – they wanted the invasion of Japan to
start, and so we only had four weeks of training. So we didn’t, we didn’t really have much more
than just rugged physical training.
Interviewer: “Alright. And at that point, while you were still at Parris Island, were they
telling you anything about what was going to happen to you – did you know you were
heading for the invasion of Japan?”
No, we didn’t know anything until the day before we were to board a ship. They told us that we
were shipping out on a certain date - I don’t remember what exact date that was now. But they

�told us we were going to be shipping out, and that we would have a general meeting [the next
day,] so then they [told us to] pack our bags, told us what to have in our duffel bag, and that
we’d be shipping out the next day. And they had a big room they put us in, and they had all the
papers if we wanted to change our beneficiary for life insurance - at that time each of us had a
$10,000 life insurance policy and I had my mother as the beneficiary. If anybody wanted to
change it – cause they came out and told us that there’d be a lot of us that wouldn’t come back
– so if you wanted to change something, [that] was the time to do it. So then the next morning
we went back to our barracks, next morning while we got all of our equipment on, went out to
the … field to get ready to board the bus to take us to the ship, and they said that our orders
had been delayed. They didn’t tell us… that they were just delayed. So we had no idea, we
were sequestered so we didn’t have any idea what was going on, so then I think it was three
days later they dropped the second bomb. And then they told us that there was something
called an atomic bomb, and it was dropped twice on Japan and that Japan had surrendered and
that the war was over with and we didn’t have to go anywhere. So I was really happy about that.
Cause you know, you stop and think, you know - am I gonna be a hero, or am I gonna be a
coward? You really don’t know until you get into it. You do what everybody else [does,] you’re
assigned a job and you do the job. You don’t think about anything else.
Interviewer: “Okay. Now during those few days, where you were just there waiting and
you didn’t know what was going to happen, what was the mood or the attitude of the
guys you were with?”
You know, I don’t really remember. I – I don’t remember much of anything, we were wondering,
you know, ‘what’s going on, what happened?’ but I don’t remember the mood of the group of
people that I was with at all, just kinda seems like a blank to me right now.
Interviewer: “So you were all focused on what might happen to you and you weren’t
really talking to each other or doing other stuff.”
Yeah, yeah.
Interviewer: “Did they keep you busy during those days?”
Can’t re- I, I don’t think so – March! Oh yeah, we went out on the … field and marched. We kept
our, we kept our discipline up.
Interviewer: “So now you’ve, you’ve had your four weeks of training, you’re supposed to
ship out, you don’t ship out, what do they do with you next? You’ve signed up for the
Marine Corps, so now what happens?”
Yeah, well – they shipped me into, they shipped me to Camp Lejeune. So I went into Camp
Lejeune - and I was a projectionist, when I was back in Wayland, there was a theater in
Wayland and of course I had to work because my dad had passed away, and I got a job in the
theater as an usher, cause I was tall and I could look – look older than what I really was. So the

�guy there was named, Neiman Frank was his name. And so he gave me a job - I had to go to
the school and get a permit again because I was too young to work, and so then I did pretty
good as an usher so he trained me to run the projection machines upstairs in the projection
booth. So when I went in the service I had that [experience] as a projectionist so I was put in the
special services. And I – they assigned me to bringing in the … shows I guess is what you might
call them, but there was… oh, Louis Armstrong and so I met quite a few celebrities on that, it
was my job to bring them in, show them where their quarters were, show them where the stage
was, and what facilities that we had for them to put their performance on. So that lasted for a
little while, and then we had to requalify for the rifle range. So I requalified and I shot expert.
And very, very difficult circumstances. We uh, we were there for I think a week shooting. And I
didn’t know it at the time, but there was a team being organized to shoot a national competition
for the Marine Corps and they were looking for people that could shoot accurately, and I
happened to shoot expert – I shot at a thousand yards, hit the bullseye. And so I was assigned
to the, to represent the Marines – on the team of the Eastern division of the Marine Corps, and
they shipped to me to Quantico, Virginia – Washington D.C., and people from – really good
shooters, from all over the United States are all in the service to shoot in this national
competition.
(22:35)
Interviewer: “Now, when you were a kid did you hunt or shoot at all or was this all new to
you?”
No, no, I hunted. Yeah I was familiar with a shotgun, and rifles and things.
Interviewer: “Yeah, a shotgun might not help you.”
Just .22s, yeah – well yes, [shotguns do help you learn how to] carry a weapon, and how to
position it, and what you should do with it. So [shotguns do] teach you, even though it was no
good in the service.
Interviewer: “Yeah, well it wasn’t a long range weapon though, I mean in the sense of a
rifle – you’re not going to hit something at a thousand yards with a shotgun.”
Yeah, no. So we shot with an M1, Browning. [the M1 was called the Garand—the Browning
Automatic Rifle was a different weapon]
Interviewer: “Okay. And then did you find that you were about as good as the other guys
on your team?”
Yes. Yeah, mhm, I was surprised. We also had to shoot with a .45. So we had the M1 and the
.45. Now, it’s a funny thing cause I don’t remember where we ended up – where my team ended
up in the competition, I don’t know whether we were first, second, third, or last, I don’t
remember.

�Interviewer: “And was the competition held at Quantico or was it-“
Yeah, mhm, Quantico. Every morning we would get up and we’d go shoot, by nine o’clock we
had to be on the range ready to, ready for the competition. We’d fire until noon, and then we
were turned loose. We could do whatever we wanted to, we had free range of Washington, we
could leave the base, we didn’t have to have passes or anything, we could just do whatever we,
whatever we wanted to do.
Interviewer: “Okay. So did you go into Washington then?”
Oh yes. Yes, I spent a lot of time – I had a friend that was – my schoolteacher, her sister lived in
Washington, and I stayed at her apartment on the weekends. And she had a pass to the, all the
streetcars, cause she worked there for the government. So she would give me her pass and I
could go anywhere I wanted to, didn’t cost me any money.
Interviewer: “Okay, and were they giving servicemen free admission to various places?”
No, no I don’t remember that – most everything was free back then anyway, there wasn’t any
charge for anything. But I visited everything that was of any interest in Washington.
Interviewer: “About how long did you spend at Quantico?”
Probably a couple of weeks, maybe three weeks. Then I went back to Camp Lejeune, and there
was a lot of people – Marines or servicemen coming back, and they put me in charge of a
barracks – a two story barracks. And all these guys were coming back from overseas, and they
had been fighting over there … they had a point system then, and I think that – I think if you had
around forty – I don’t remember now exactly – but forty-some points or something, you got
released and didn’t come back first, and then they went on down the line [numerically.] And here
I am, a seventeen year-old kid, they put me in charge of a barracks – these Marines that have
been overseas crawling in the mud and fighting, killing people – and I’m supposed to maintain
the barracks, have these guys come out, fall out in the morning, have roll call, and then tell them
to police the grounds and to polish the brass and to clean the heads – the head was the toilet.
And I thought, ‘this isn’t going to work.’ The first time I tried to get to somebody to do something,
they told me where to go. So I decided that, well, it’s gotta be done, so I did it. I picked up all the
cigarette butts, I let the guys do whatever they wanted to do, they could… I was not in charge of
them at all. So I picked up the cigarette butts, I polished the brass, and I cleaned the heads.
These guys had no business picking up cigarette butts. I realized that, I knew that – instinctively,
I said ‘this was not going to work.’ So I was there for a little while, and then they put me on
guard duty on a little island just off the coast of North Carolina. I was there for a little while and I
got an ingrown toenail, so I couldn’t walk the guard duty. So I went to the hospital and I had
pretty good duty in the hospital, I kept – I played that for as much as I could for a while. Finally
they released me, and then I got discharged right after that.

�Interviewer: “Okay. Let’s back up to the early part where you were a projectionist – did
you actually work as a projectionist in Camp Lejeune?”
Yes.
Interviewer: “And were you just, were you showing like Hollywood movies, or training
films?”
No no, Hollywood movies. These were for guys that were coming back from overseas and they
were stationed at that time, they called it Tent Camp. There was five of us, or four of us, that
they assigned to this one theater. We showed one movie a night, so we only – every fourth
night, I had something to do. We didn’t do anything at all during the days, except play pinochle
all day.
Interviewer: “Alright, now you mentioned Tent Camp – were you actually staying in tents
at that point, rather than barracks?”
No, I was staying right at the theater. They had rooms at the theater, they had a big office and a
lounge right there in the theater. So all I did was show a movie once every four days.
(28:26)
Interviewer: “Alright. Now do you remember any other famous people who went through
with the USO? You mentioned Louis Armstrong, who else came through?”
Well, Harry James came through and then there was… it wasn’t Lana Turner but there was
another gal that came in there – that was the only three that I remember that had any real fame.
Interviewer: “Okay. Now while you were at Camp Lejeune, did you get to go off the base
at all?”
No, I don’t remember going off base much at Camp Lejeune. I did go into Raleigh, North
Carolina a couple of times – we could get weekend passes if we wanted ‘em.
Interviewer: “Cause, I mean, you were in the South, and the South was still segregated at
that point – inside the camp, I mean aside from [a] visitor like Louis Armstrong,
everybody there probably was white. But did you notice that –“
No we had, we had colored people in my unit.
Interviewer: “Okay.”
Oh yeah. No, we had, in boot camp – I had, there was two people of color.

�Interviewer: “Were they black?”
Yeah. No no, they were African Americans.
Interviewer: “Okay. Cause that’s the kind of thing that isn’t really expected, because
black Marines would normally train on their own at Montford Point, rather than Parris
Island with the rest of you guys. And your unit at Camp Lejeune, there were black
Marines there too? Or just when you were training?”
I don’t remember – no there was… cause I, the fellow that I was in boot camp with was also at
Camp Lejeune at the same time that I was. Cause I talked with him several times after that. So
we were integrated, I didn’t even realize that we were [supposed to still be segregated] at that
time.
Interviewer: “Cause you weren’t officially integrated at that point, but it was happening –
and I’ve actually heard that from a few other people in other service branches, that there
was a little more of that kind of thing going on than you might expect.”
Mhm.
Interviewer: “Alright – now, thinking over the time that you spent in the Marines, are
there other memories that stand out for you?”
When I was on guard duty one day, there was a colored snake – it had rings – red, and white
and black, rings around it. It was about [two feet] long, and so I killed it. And there was a black
guy that was a … of the guardsmen there that took care of the boilers and the furnace and stuff,
so I took it in and I put it on my billy stick and I took it in and showed it to them, and it was a
poisonous, very poisonous snake. I don’t know – they called it a milk snake, or a –
Interviewer: “It could be… it was a coral snake maybe?”
A coral snake or something, and he just about had a fit. And then one other time, while I was on
guard duty there, I got awful sleepy and I thought, ‘well I’m just gonna lay down for a minute, I
can’t walk anymore’ and of course I had a sore foot at that time, and so I laid down and I
thought, ‘well I’ll get up in a few minutes.’ I fell asleep. Luckily the guy that was to relieve me,
the sergeant did not come with him – he came by himself. And I wasn’t at the post where I was
supposed to be so he came into the barracks, woke me up, and then took over. But if the
sergeant had [come] I’d probably still be in jail.
(32:12)
Interviewer: “Alright, once you were out of the basic training and you were at Camp
Lejeune, how did sergeants treat people?”

�Fine. Yeah, entirely different.
Interviewer: “And… but you wound up then essentially going out early, you were
supposed to be in, do you think, for two full years or at least eighteen months or
something?”
Mhm. Yeah.
Interviewer: “So you got out there early, alright. So once they decide that they’re done
with you, what did you do after you’re discharged? Did you go back home, or-“
Oh yeah. I came back home and then I went to high school, and then I went back to the theater
and worked in the theater. And I did odd jobs around, I worked for different carpenters and built
houses and things like that as a laborer, but that wasn’t something that I really – and I did work
at General Motors for a little while, and then I decided that probably working at General Motors
wasn’t something I liked because I stood at a machine, I put a part – I put two parts together, I
put it at a spot welder, and spot welded it, threw it over my shoulder, that’s all I did all day long.
And that, I guess my personality was not that type so I decided that I better, I better go to
school. So I quit General Motors and then I went to Parsons Business College in Kalamazoo –
they had a private business school there, and I took up accounting – business administration
and accounting. And I, I did that after [General Motors.]
Interviewer: “Okay so, then that was kind of your career from there?”
No, I came back – I didn’t really like accounting very much, and a friend of mine was a painter in
Wayland – he did painting and decorating. And I worked with him for a while, and he decided
that he was gonna leave town, he didn’t want to stay in Wayland anymore, he was going
someplace else, so I took over all of his equipment and I did painting and decorating in
Wayland. I took a job, there was an outfit called Kessler’s Undies and Woolies that had come
into town, there was a … works in Grand Rapids and they made lollipop pants for women,
cotton pants – they owned a factory there in Wayland. And the Kessler company came out of
Chicago, and he bought the lollipop pant factory, moved his operation into Wayland. They
manufactured baby clothes and sleepwear and underwear for infants. And I contracted a job for
them painting their office, and I saw the salesman come in and I heard what they were talking
about and everything and I thought, ‘well you know I might like to try that’ and I liked that better
than painting, cause painting was difficult. Sanding and scrubbing those walls and stuff, I didn’t
like that. So I asked Mr. Kessler if I could have a job as a salesman, he said he wanted to know
if I had any experience, and I said ‘no, I don’t have any experience.’ Well he says, “I can’t hire
you unless you have experience,’ so I thought ‘well, alright, how am I gonna get experience?’
So I got a job with Fuller Brush Company.
Interviewer: “Oh, okay.”

�And I don’t know how I even contacted them and got a hold of them, but I did and I worked for
them for a year, and I was very successful then, I did pretty good at it.
Interviewer: “Now a lot of people today won’t even know what Fuller Brush Company was
or how they operated, I mean I’m old enough to remember them – so what did they do?”
Oh really? Well Fuller Brush Company had a catalog, and they sold all – very similar to Amway,
in many ways, today – and they had salesmen that would go out and knock on doors. At that
time you could knock on doors and people were home! And you could talk to them and they had
always – we had what they called a vegetable brush that we gave to the housewife, or whoever
answered the door. And then we gave them a catalog and told them who we were, and to pick
out something and then we would take an order. And then we would fill the order, bring the
merchandise back the next week when we came, when we came through. So I worked for them
for about a year, and so then I went back to Mr. Kessler and I said ‘well, I have sales experience
now, I worked for Fuller Brush, and I’m one of their top people in our area,’ I said ‘will you now
consider hiring me?’ Well, you know he says ‘we do need somebody in Michigan right now, our
salesman there is leaving,’ and he said ‘you can go out with my son tomorrow if you want to,
can you go tomorrow?’ I said, ‘yeah, I’m ready to go,’ so I went out with his son, they had a
sample case of goods and we went out and we sold about eight or ten hundred dollars’ worth of
stuff, and so the next day he says, ‘well, you want to go out with my son again today?’ And I
said no, I said ‘I’ll try it on my own.’ So I had a little plan figured out that I was gonna do, and so
I took the sample case out and I went to a couple of small stores and told them that I was new
with the business, I didn’t really know whether the products was any good or not, but would they
take a look at it and see if there was a product there that they could use? And they let me open
up the case and I sold them goods, I got back with fifteen hundred dollars’ worth of goods. The
next day [Mr. Kessler] says we’ll hire you. I ended up being there, either their number one or
number two salesman – I was with them for ten years.
(38:03)
Interviewer: “Alright, so you’ve done all sorts of stuff in your lifetime, alright. … primarily
about your military career, let’s go and circle back a little bit now. Think about the time
that you spent in the Marine Corps, what did you take out of that or how did that affect
you?”
I think probably discipline. Knowing what you want to do and how you want to do it, and to plan
– things don’t just happen, you have to kind of plan as to what you’re going to do and what’s
expected of you. Probably decency is a thing that stood out more than anything else – be fair
and normally people will treat you fair if you’re fair. But I think discipline, is probably the biggest
thing. Your weapon was, that was a rifle. And it was called a rifle. And they said, ‘do not call it a
gun or you’re in trouble.’ So I don’t know any… one of our discipline… our marching…
something came up that, I said, ‘my gun,’ something or other. And the drill sergeant picked up
on that immediately - I slept with nine rifles that night. So that was my, that was my reward for
calling my rifle my gun. Yeah, when they first got in, the… mess hall, I would, I think it was

�[during] the evening meal, I was still hungry – cause I was a pretty good eater. And so I went in
and had my meal and I went in for seconds, and the sergeant that was in charge of the mess
hall said ‘are you a chow hound?’ I said ‘yes sir!’ He said, ‘well get up on the table and bark.’
So’s about three hundred people in the mess hall at the time, so I get up on the table and I
barked. I never went back for seconds again.
Interviewer: “Alright, now I guess – that led me to think a little bit, so in boot camp when
people messed up, did you normally get disciplined like that, just doing something-“
K.P. Kitchen police. Yeah kitchen duty, they called it K.P. at the time. And sometimes even if
you didn’t mess up you got K.P.’d, because they needed somebody and they made it kind of
around so that everybody got K.P. And I did get K.P. for a week – no, not a week – three days, I
think. And I was what they called a bread and butter guy, and all I had to do was make sure
there was bread and butter on the table. So that was pretty good duty.
Interviewer: “Okay. But they didn’t – so they weren’t beating people up, or doing any
really abusive stuff at that point?”
No, no.
Interviewer: “Periods where you get stories like that, sometimes coming out of Marine
training-“
The only, the only physical thing was hitting Bob Dove in his stomach. And Bob Dove just
passed away here a few months ago.
Interviewer: “Alright.”
(41:25)
[END]

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                  <text>The Library of Congress established the Veterans History Project in 2001 to collect memories, accounts, and documents of U.S. war veterans from World War II and the Korean War, Vietnam War, and conflicts in the Middle East and elsewhere, and to preserve these stories for future generations. The GVSU History Department interviews are part of this work-in-progress, and may contain videos and audio recordings, transcripts and interview outlines, and related documents and photographs.</text>
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