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                    <text>Mary Magdalene: Bedeviled
From the sermon series: No Stained Glass Saints
Text: Luke 8: 2; John 20: 16
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
November 9, 1986
Transcription of the spoken sermon
The lilting melody and the words of the song of Mary Magdalene in the rock
opera, Jesus Christ, Superstar, are, for me, one of the most moving songs that
have come along in a long time.
I don't know how to love him,
What to do, how to move him.
I've, been changed, yes, really changed.
In these past few days when I’ve seen myself
I seem like someone else.
(Mary Magdalene, in Jesus Christ Superstar, A Rock Opera)
The song expresses the struggle within the heart of Mary Magdalene, whose life
had been transformed by Jesus Christ, trying to come to terms with that
experience and with the One Who was the catalyst for that human
transformation.
Don’t you think it’s rather funny
I should be in this position?
She is no lover’s fool, the one who has always been so cool, ... running every
show.
And yet, in the presence of Jesus, Mary is a woman transformed, transfixed,
really not knowing how to love him.
He scares me so… I want him so…I love him so.
I find that Mary Magdalene has been the subject of a great deal of the great art of
the world – painting, literature, drama. She has played an important role in the
tradition of the Church. She is the example of a person whose life was changed by
Jesus Christ. I know that she has been sculpted in statuary, she has been painted

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Richard A. Rhem

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on canvas, and I can't help but believe she has been placed in stained glass, as
well. Mary Magdalene is a woman about whom we know very little prior to her
encounter with Jesus Christ. Luke's brief statement tells us that Mary was one of
a company of women who accompanied the band of disciples and Jesus, who
ministered to them out of their resources. He identifies Mary as one from whom
seven demons had gone out. I don't know if he meant seven, or if he meant
simply seven as that number of completion, but that isn't really important. The
important thing is that he points to a woman who ministered to Jesus Christ
during the days of his ministry. If we had read the complete Gospel record, we
would find her to have been with Mary, his mother, lingering at the Cross when
the disciples had forsaken him. We would find her in the company of other
women early in the morning, coming to the tomb on the day of Resurrection. We
find her, as we read a moment ago, as that one to whom Jesus gave that special
and personal revelation of himself. It would seem, perhaps, that Mary Magdalene
represented that human person in Jesus' life with whom he must have had the
deepest, most intimate relationship. Her life had been changed and with total
devotion she followed him, she worshiped him. He was the source of her
continuing new existence. And it's a remarkable story full of good hope for all of
us, because I don't imagine there is anyone here this morning that could qualify
as a better cripple than Mary Magdalene. There is no one who has entered this
sanctuary this morning who would have to take a back seat in the presence of
Mary Magdalene before she met Jesus.
We don't know much about her, but the imagination of the Church has been full
and rich. Throughout the Church tradition she has often been lumped with the
other Marys. There are, indeed, seven Marys mentioned in the New Testament.
Mary, the sister of Martha and Lazarus, for one. And then, just prior to this
account in Luke 8 mentioning Mary Magdalene, there is the story of a woman of
the street, the streetwalker, the harlot, who comes into the Pharisees’ party where
Jesus is, breaks down, weeps over his feet, wipes them with the hairs of her head.
In the tradition of the Church, Mary Magdalene has often been identified with
this woman, although without any real biblical warrant. She has been identified,
also, both in Jesus Christ Superstar, and another, earlier 20th century drama,
Mary Magdalene, by a man named Maeterlinck, as the woman in John 8, the
woman taken in the act of adultery who was dragged before Jesus with the
question, "What shall we do with her? What does the Law require?" Jesus said, as
he stooped and wrote in the sand, "Those of you who are without sin, cast the
first stone, fulfilling the Law," and with all of them slinking away, he finally
confronted the woman, saying to her, "Does no man accuse you?" She said, "No
man, Lord." He said, "Neither do I. Go your way and sin no more."
There is no biblical basis for identifying Mary Magdalene with the woman in Luke
7 who burst into the dinner party, nor is there any basis for identifying Mary
Magdalene with the woman in John 8 taken in adultery. However, it is a
possibility. We don't know. Whatever was the trouble with Mary Magdalene, as a
matter of fact, she was a wounded, crippled human being. She was a person that

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Richard A. Rhem

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was in bondage. She was a person who was not free, not healthy, not whole. She
was a person who lacked a sense of identity and self-esteem and spiritual health
and wholeness. She was a person who was crippled, injured, wounded. She was a
person who was dominated by some power outside of herself, which was not the
Power of God, but the Power of Darkness. This one, who has been a great,
magnificent woman in the mind of the Church down through the centuries, was,
indeed, a broken, crippled human being. Then she met Jesus. And that's the
hopeful message this morning – that there is no human condition that cannot be
transformed by Jesus Christ. The simple message this morning is that there is no
wounding of the human spirit, no crippling of the human person that cannot be
reversed by the mighty power of God that appeared in Jesus Christ.
I have read books this week because I knew I would be facing Mary this morning,
as I faced you, and I knew the Bible says that out of her had gone seven demons,
and I'm not one who easily believes in demons. I'm not one who easily believes in
angels. I'm not one that easily believes in anything I can't get my hands around.
And it's tough to be a preacher of the Gospel when you are also a person who is
generally on a head-trip, intellectually oriented, and totally conditioned by the
modern scientific method. I say, it's tough to be a preacher of the Gospel when
your head keeps getting in the way. And so, I knew I had to start early, but I
didn't start early, I simply went late. Reading, reading, reading. Hoping that now,
finally, after all of these years of ministry, all these years of preaching the Gospel,
all of these years of dealing with Gospels that have the Son of God and human
cripples and the demonic and evil in them – that I might get some insight as to
how darkness can come to indwell the human spirit and wound and cripple the
human person, and how Jesus Christ can transform, setting the person free.
Well, I could have just concentrated on the magnificence of the Magdalene in her
devotion to Jesus, once she had been healed, and let it go at that. But I couldn't
really do that, either, and so I have struggled and I have wrestled and, believe it
or not, even prayed. Here is a story of a human being, a human being crippled. I
know human beings crippled. I know human beings in this congregation this
morning who are crippled, who are wounded, who are scarred, who are in the
power of something from which they cannot break free.
We come to church - what for? Religious obligation? That doesn't work here for
very many anymore. We come here - for what? To hear some interesting word,
some scintillating lecture, some good music? Not all bad. But, is that all? Who are
you this morning who has entered the sanctuary and come into the presence of
God and presented yourself? Is there not one here this morning who is wounded
and crippled and broken, struggling with darkness, knowing the anguish of the
desperation within for which there seems to be no liberating word? Let me tell
you that Mary Magdalene must have been that kind of a person. She is portrayed
movingly in some of the drama written about her. She has sparked the
imagination of playwrights; she has caused the creativity of artists to flow.

© Grand Valley State University

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Richard A. Rhem

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Because there she is, bound with seven demons, in the grip of darkness, meeting
Jesus, life turned upside down! Changed.
I've been changed. Yes, really changed.
I don't know how to love him.
He scares me so. I want him so. I love, him so.
I've been changed. Yes, really changed.
Have you come to church this morning to be changed? Have you come to church
this morning conscious of bindings, bondage, unfreedom, darkness and
desperation? I announce to you the Gospel of Jesus Christ, which says that he has
the power to deliver you from whatever shackle binds your spirit. And he can
transform you, wherever you are and whatever your condition, into a person that
is whole and healthy, full of worship and praise, love and devotion. Jesus can
make you new. I believe that.
I don't understand it. I often wrestle with it. Jesus taught us to pray, saying, "...
deliver us from the Evil One." I don't know anything about the Devil, Satan. I
even get queasy when people talk about the Devil. Most of the time, when people
say the Devil did this or that, I get to thinking, "Ah, don't blame it on the Devil.
We are responsible and we are to be mature and we have a certain freedom to
make our own decisions. Don't blame it on the snake." It's not easy for me to
picture a universe in which there are, in reality, spiritual powers that impact our
lives. But I believe it. In spite of myself, I believe it. And I believe the story of
Mary Magdalene is in scripture as a sign of hope for every human being that
would be set free.
I read a document to which I referred some months ago, Healing The Family
Tree, in dazed amazement as it tells about the reversing of incurable, irreversible
human situations simply by believing prayer in Jesus' name for deliverance and
for healing.
Mary Magdalene marches before us this morning as a sign of hope. I confess
before you that too many of you have come to me and I, with you, have too
readily, too easily acquiesced to the givenness of the human situation. I have not
had faith. I confess to you - I do it not as a rhetorical ploy. I confess to you that it
is hard for me to believe! Do you hear me? So, I am preaching beyond my
experience and I am preaching beyond my faith. I am preaching what the Bible
says this morning, calling you to the possibility that your life could be set free if
you believe in Jesus and asked him to set you free from whatever shackle or chain
is weighing down the human spirit.
Don't believe as I believe. Trust the word of God, and Jesus can heal you and
change your life, whatever your human situation.

© Grand Valley State University

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Richard A. Rhem

Page 5	&#13;  

And so, this morning, as we close, I'll pray simply. To the extent that it is your
prayer, you pray it after me. To the extent that you are serious and it reflects
where you are, trust Jesus to do what you need him to do for you. He could
change your life here and now.
Let us pray.
Lord Jesus, Living Christ,
present here, present now, powerful here and powerful now,
as on the occasion when you met Mary Magdalene.
We, too, have demons aplenty
raging within our hearts and minds.
Assured of your love,
assured of the sacrifice you offered once for all,
assured that there is now no condemnation to those who are in Christ,
assured that the decree against us has been nailed to the Cross,
assured that the guilt has been removed as far as the East is from the West,
assured that every power of darkness has been conquered
once for all on Easter morning,
assured that you want for us life and wholeness,
Lord Jesus, set us free.
Set us free from whatever is binding us.
Set us free from whatever has got us in its clutch.
Set us free from all the powers of darkness.
Lord Jesus, I believe.
Set me free. Set me free.
Amen.

© Grand Valley State University

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                    <text>Mary: Mother of God or Jewish Mother?
From the Eastertide series: Credo
Text Luke 1:35; Mark 3:21; Acts 1:14
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
May 13, 2001
Transcription of the spoken sermon
On this Mothers' Day, a day in which we celebrate the Christian family, the
human family, I thought it would be well to tie the two together with the
Eastertide series on "Credo, I Believe." I tried to say last week that the mystery of
the Christian story, the Christian revelation is that, when God is revealed
supremely, God is revealed in the human, and that the human becomes the
container or the agent of the divine. Not that we are human; we are only on the
way to being human. We are beckoned by the Spirit to transcend that which we've
yet known. But, in our midst, there was this one about whom they said, "Now,
that's it," and we are beckoned to fulfill our humanity because to be human thus
would be to be divine. The Apostles’ Creed, the most common creed that we
share, is very clear about the fact that the Christian drama is rooted in history:
“…conceived of the Holy Spirit, born of the virgin Mary, suffered under Pontius
Pilate, crucified, dead, buried." The drama that we celebrate in the Christian
tradition is rooted solidly in history, and of course, that word that became flesh
had a mother and, in order to get at what I want to deal with this morning, I raise
the question of Mary - was she mother of God, or a Jewish mother?
The Church, of course, defined her as the mother of God in the development of
the creedal tradition. The Council of Ephesus, in 431 CE, declared Mary to be
Theotokos, a Greek word meaning God bearer. From that point it was the
orthodox Christian teaching about Mary who was the mother of God. There was a
great debate and controversy, much conflict over those early centuries. It was not
until 451 in the Council of Chalcedon that we had the phrase, "true God, true
man," and then not much was done with that. That was about where it remained
until the 19th century when critical studies began to look at those Christian
origins. If Jesus was human, the Church claimed, Jesus was also God, and so that
made Mary a God bearer, or the mother of God. It is interesting that, in Roman
Catholic piety to this day, Mary is the center of much devotion.
It was 1864 when the Pope decreed that Mary was immaculately conceived
herself, thus she was a perfect instrument for bringing forth this word made flesh.
It was as recent as 1950 that another papal decree declared Mary had been bodily
© Grand Valley State University

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Richard A. Rhem

Page 2

assumed into heaven. As some have said, Mary has been defined as the ideal
woman. Now, the feminist movement has challenged that because that ideal
woman was defined by males, by an all-male Church, and the Mary, in that
ethereal image created by the Church, is submissive, obedient, chaste, hardly a
Jewish mother.
But, when you read the scriptures, you get another picture. Oh, to be sure, she is
visited by an angel in Luke's story, and in Matthew, as well. Scholars generally
feel that those birth narratives have been added to the beginning of both Gospels.
But, in any case, what they were trying to say is what other ancient peoples said
about other ancient heroes, that this one was special, that this one was from God.
I don't know if they thought about it literally or not. Certainly, symbolically it was
true. But, if they did think about it literally, then one wonders about this passage
in the third chapter of Mark's Gospel. Jesus is about his ministry and the word on
the street is that he comes home and is out of his mind, he is mad. His mother
and his brothers go out to bring him home because of the rumors that are being
spread about him.
As I read the Gospel accounts of Mary, I choose to see her as a Jewish mother. I
want you to know that I called Rabbi Alan Alpert in order to ask him about
whether or not it was okay to talk about a Jewish mother because it is a
stereotype, of course. Fortunately, Alan wasn't home, but I talked to Anna, his
lovely wife, who is a Jewish mother, and she gave me permission to talk about a
Jewish mother. She said, as long as you intend it honorably, and I assured her I
intend it honorably. I see Mary as a model, as a Jewish mother, as a human
mother, as a parent who yearned for her child. I see her in all of her humanness
which gives us encouragement and can make her a model for our devotion – not
some ethereal image of a bloodless feminine, but rather, this woman who bore
this child for whom she cared, and she nurtured him, followed him, pursued him,
and was hurt by him. Mary, a Jewish mother, on Mothers' Day, a mother who was
an example of that bonding, that wonderful, beautiful, human bonding of parent
and child.
I like Mary as a model because she tells me that, with all of the potential beauty
and wonder of the human family, of human ties that bind, of the bonding in
family community, that human community in the family is not always easy. It is
potentially also painful and brings with it potential brokenness.
Now, wouldn't it be wonderful if we all had perfect families? If there were perfect
parents raising perfect children? But, it simply isn't so. If we could have twoparent families raising the children, a recent University of Chicago study says, all
would be better. Well, of course, it would. But, thank God, we are not left in
hopelessness or despair.
We have the picture of a Mary and it wasn't easy for Mary to raise Jesus. We have
those little signals in the Gospel, the song of Simeon, for example, taking the baby
in his arms at the circumcision of Jesus, and saying to Mary, "A sword will go

© Grand Valley State University

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Richard A. Rhem

Page 3

through your heart." Well, what parent is there that doesn't know, now and again,
a sword piercing their heart? Or, the second chapter where Luke tells us that
story of Jesus left behind in Jerusalem where he says, "Don't you know I have to
be about my father's business?" And Mary, hurt, confused, pondering these
things in her heart. One wonders, if Gabriel had really stood on her shoulder and
whispered in her ear, why she didn't just smile at all of this. No, she was a Jewish
mother who went through it just like you go through it, and following this one
was not an easy task. She stood at the foot of his cross. She saw him in anguish
crucified. And the pieta is an image that is imprinted upon our minds as this
mother holds her crucified son.
I like Mary as a model because she tells me that, whatever the ideal may be,
whatever sociological studies they tell us, whatever the Church may advocate, the
human situation is messy. It can be very painful. There is woundedness and we
have to make do oftentimes with less than ideal situations and relationships. And
so, we see Mary as a sign of hope because she also tells us that to raise a child is to
fight cultural conformity. The word on the street was that Jesus was out of his
mind. She yielded to the pressure. She went after him. She wanted to bring him
home. It's not easy to raise a creative, free spirit. There is such community
pressure. There is such cultural conformity demanded of us.
Do your kids play soccer? Do they march in the band? Do they play sports at
school? Do they sing in the choir? Do they do a hundred and one other things
that are organized for them to do? Are you choosing what your children do? Are
you making the decisions, or are you going along with what everybody else is
doing? Are you signing up your kids for some things that really in your heart you
feel you hadn't ought to sign them up for so that you give them some time just to
be kids? But then, what if they fall behind the neighborhood kids? I mean, it’s not
easy, folks, is it? Raising children is not easy. There is a tremendous pressure in
the community and in the culture and parents need to stand apart and ask, "Am I
simply being swept along with the tide, or am I deciding, am I determining how
my child will be shaped and that with which my child will be shaped?" It's not
easy.
Mary felt the pressure. She wanted to bring him home. It is not easy to raise a
free spirit and let it go.
I read the little passage from Acts because, after the resurrection and the
ascension, Luke tells us there that the disciples gathered in the upper room with
some of the women, and Mary, the mother of Jesus, was there, and his brothers.
That tells me that, even where there is brokenness and woundedness and
confusion and misunderstanding, there is always the potential, the possibility for
reconciliation. Mary was able to pray with that early community that was the
consequence of this one, her son, who had embarrassed her and who had hurt
her. She was able to pray with James, his brother, who became the pillar of that
Jerusalem Church.

© Grand Valley State University

�Mary: Mother of God or Jewish Mother?

Richard A. Rhem

Page 4

That is another whole sermon, but how interesting it is that James became the
pillar of the conservative Jerusalem Church. It took a Paul to have a vision, a
grander vision of bringing this ministry to the whole world. Maybe James could
not grow to be able to break out of his Jewishness, but he grew enough to see in
his brother somebody special, and he became a leader of that movement in the
home community.
I like the fact that, in this story we have also a pointer to that larger community
that transcends the blood family.
Honor and thanksgiving to God for the blood ties that bind us. But, Jesus had to
say to his mother, or said to the crowd that kept his mother from him, "Who is
my mother? Who are my brothers and sisters? Those that do the will of God."
Thereby Jesus was saying that there is something thicker than blood. It is that
faith vision that binds a community together. It is that larger community that
calls us, that enables us to fly, to soar, that inspires us and calls the best out of us,
the transcending of the family in a larger human community. But, thank God for
those who are able, within the family, the intimate ties of family, together to
experience that larger community of faith.
This congregation has been blessed this morning. At the 8:30 service, two
granddaughters of Marv and Thelma Bottema came to affirm their faith, Thelma
diagnosed with cancer. They have always been a beautiful family, Marv and
Thelma, with five children always in and out of that house at Leonard and Pruin.
There's a lot of living in that house. And then the next generation comes along.
Then Thelma is diagnosed with a very serious cancer, and what happens? I see
the intensity of the bonding. I see children dropping in all the time, and I see the
grandchildren coming around. I see Julie and Susan saying, "For Mothers' Day,
we would like to affirm our faith and we're going to try to get Grandma there."
And she was here this morning. I see the granddaughters coming at 8:30 and
kneeling here at the rail with Marv and Thelma, Gramps and Grandma. Thelma
knelt with her granddaughters at this table, from the kitchen table to the Lord's
table. I'll tell you what, that's powerful and that's beautiful and that's just so
moving.
I have been with the Stille family, too, in all kinds of situations. Hattie, whom we
baptize today, is named after one by whose grave I stood as the family shoveled in
the dirt in that earthy acknowledgment of the reality of death. I've been there marriages, baptisms, and housewarmings, and I know them as models of the
deepest and the best of that bonding in family that is celebrated in the larger
family, and I want to tell you, it doesn't get any better than that.
We are invited in our families to the deepest, most meaningful human
experience, and we come here in ritual and rite to celebrate it in the larger
community. I want you to know that, as the human drama was wrought out in
human flesh, the drama of salvation, God is in the human, God is in-between us,
and the experience of love, one for the other, is the experience of God.

© Grand Valley State University

�Mary: Mother of God or Jewish Mother?

Richard A. Rhem

Page 5

A young couple stood here yesterday and wrote their own vows and spoke them
to each other, and in deep emotion expressed their love in discovery, and I could
say to them, "You don't know anything yet, for having fallen in love and now
beginning to work at being in love, you will discover between you the love of
God." For if we don't know the love of God in the other, we'll know not the love of
God at all. In my favorite Broadway musical, "Les Miserables," Cozette sings to
the dying Jean Valjean, "To love another person is to see the face of God."

© Grand Valley State University

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                    <text>Grand Valley State University
Veterans History Project
Julius “Bud” Masinick
(01:29:46)
(0:09:25) Pre-Enlistment
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Born February 5, 1925 in Maryd, PA, which is in Eastern Pennsylvania.
Father was a coal miner
Moved to Detroit in 1936, father worked at US Rubber
Finished high school at Eastern High School in 1942
Paid attention to some of World War II. Remembers Pearl Harbor.
At graduation, he was only 16, thus he worked for a time at Ford being a mailboy.
For 2 months. Worked as a foreman until he was drafted.

(0:06:00) Training
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(0:06:00) Drafted into the Navy in June, 1943.
Was then sent to Great Lakes Naval Station, where he did boot camp. He had
certain special duties, because he could type. He would take visitors from the gate
to the hostess house for visitors. He had the opportunity to work at the hostess
house instead of doing his basic training.
(0:11:32) Met Mickey Cochrane who got him a baseball bat and invited him to
practice with the base baseball team.
Went to service school at the Great Lakes Naval Station. There he got training in
reading and writing in Yeoman school.
(00:17:38) Did submarine school at New London, Connecticut. Attended so
called “Spritz’s Navy” where they did tests in various different things, like mental
and physical aptitude tests. They also did pressure tank tests and other tests to see
if recruit could stand escaping from a submarine.
Tests lasted about a week. After tests, they did training on very old submarines
from the early 1900s. In one episode, nearly fell off the ship during training.
They went out on old boats for most of the training, however, they did
occasionally used the newer S-Boats during their training.
There would also on occasion be those who could not mentally handle sub
training.
(00:27:55) Submarine school was 6-7 weeks, he then went to Key West for a
month to practice on sound and sonar equipment.
(00:28:38) His job was to be a striker. He did watches on top, and did lookout
duties. Also worked as first loader on 5 in gun, and captain on forward 40mm
gun. He also was the swimmer who helped to rescue aviators.
At were then transferred back to New London, where he prepared for
commissioning of USS Icefish. He got involved in baseball while he was in New

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London. He was then sent to Manitowoc, WI for the commissioning of the
Icefish.
(00:37:05) They then had to take the boat down the Mississippi. They took it
down to Chicago and then the boat was dry docked to be moved down the
Mississippi.
They took off from New Orleans to the Pacific Ocean

(00:37:54) Active Duty
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When they were in the Caribbean, they saw a torpedo coming at them, and it just
missed.
(00:39:23) They did some trials when they were in Panama, and they spent a lot
of their time doing this training.
Most of the men on the ship had some experience on a submarine, so they had
mentors to help out the men who were inexperienced.
They then went from the Panama Canal to Pearl Harbor, and they stayed there a
couple days. Saw a man who he knew while in Pearl Harbor who later was on a
ship that got sunk.
(00:43:40) 1 out of 5 men did not make it back from the submarine corps.
He remembers that the German submarines were very small and in bad shape
(00:47:15) They were sent to the Straits of Leyte in the Philippines after Pearl
Harbor. They attacked a freighter and a troop transport. They got attacked in
return and they were depth charged pretty badly. When a sub is under attack, the
first thing that they do is dive, and then become silent. In this case, they leveled
off at 300 ft. and they got hit by 13 depth charges and then got knocked down to
412 ft.
His job was to turn the rudder cranks manually during the silent running episodes.
In one episode, they had to use a mixture of different oils in the hydraulic systems
because the system failed.
(00:53:50) The routine was at night they would be on the surface, and during the
day they would be below the surface waiting for a target to show up.
They had various different problems with the ship. They had a rudder problem in
the Yellow Sea, and they had to make their way back to Pearl Harbor.
(00:57:00) They didn’t experience any number of depth charges like they did on
that first patrol. They also didn’t encounter any other large convoys like they did
on that first patrol.
(00:57:40) There were also occasions that they had to pick up downed aviators
near Formosa.
They sank a minesweeper near Bali as well.
(1:00:35) 1st Patrol Run was Philippines, 2nd Patrol Run was the Marshall Islands,
3rd Patrol Run was Guam, 4th Patrol Run was Australia, and 5th Patrol Run was
Home
(1:01:30) They stayed in Perth, Australia for some time, where he essentially
instigated a riot by getting into a fight with a British sailor.

�•
•
•
•
•
•
•
•

(1:05:20) In another incident, they surfaced near Java. There were several
Javanese fishing boats. They were supposed to fire a warning shot but there was
some confusion and they sunk the boats.
(1:07:13) In another instance, they captured a Japanese boat and the captain was
interrogated, and his job was to take notes of the interrogation.
He was a boxer in the Navy. He got into a lot of fights during his time in the
service. He learned to box at Great Lakes Naval Base.
A couple of times, they had to dive because of aircraft or the suspicion of aircraft.
(1:16:30) They sometimes rotated the crew, usually around 15% of the crew each
patrol.
One of his jobs was to be the swimmer. He went to talk to the captain about this,
and the captain noted to him that he may have to be left behind if they have to
dive.
He got back to US in September 1945, and he went home in April of 1946.
(1:21:14) In between returning to the United States and his discharge, they had to
decommission the Icefish. To do this, they had to bring it up to total compliment.
This meant that they had to get all of the equipment that belonged on the ship,
even if they didn’t have them during the tour. They decommissioned the boat
right where they tied it up.

(1:25:20) Post-Service
•
•

Right after his discharge, he spent some of his time travelling around the country,
and it took him quite some time, nearly a month, to get home. Arrived home in
May.
Worked at Ford, then played professional baseball for five years. Made it to AAA
Toledo Mud Hens before he retired from baseball. Finally went to college and
worked at one company until he retired.

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