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&#13;
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&#13;
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&#13;
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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                    <text>Memories With a Future
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
August 1, 1993
Transcription of the spoken sermon
"I have set my bow in the clouds, and it shall be a sign of the covenant between
me and the earth.” Genesis 9:13
"This is my body that is for you. Do this in remembrance of me…This cup is the
new covenant in my blood. Do this as often as you drink it, in remembrance of
me.” I Corinthians 11:24-25
I have a new book. It’s entitled The Care of the Soul by Thomas Moore. It is a
recent publication and it has made the Best Seller list which, I think, is unusual
for a book about the care of the soul. Thomas Moore is not writing necessarily
from the Christian perspective. I don't know really where he stands there, but he
is writing about the malaise of the 20th-century human person whose soul lacks
depth, or who is rather soul-less and, therefore, gets caught up in all kinds of
addictions and obsessions, and violence, and has no depth dimension to his or
her person. Moore is a psychologist and he says that no longer can we afford the
luxury of a bifurcation between psychology as a secular science and spirituality as
a religious dimension, that really the health of the human person involves that
depth dimension of soul. We must care for our souls. One of the things that he
suggests is that we simply must observe, pay attention, attend to our lives, our
soul, our moods, to just what's happening in us, our responses, our attitudes, and
our spirit.
Thomas Moore makes an interesting connection with our celebration this
morning, because he speaks of ritual observances. He notes that the word
observance has within it serv (s-e-r-v), which in the original from which the word
is derived had to do with the tending of sheep. So an observance is really a
tending of the dimensions of the soul. Moore says it is important that we engage
in ritual observances - that ritual observances have a way of forming us in our
depths. When I read that, I recognized that there is a part of me which is so
under-developed. I am about 98% head. I am always thinking. And I am always
trying to understand. That's a reflection of my tradition, which has nurtured me
in biblical story and faith meaning, the Catechism, the structure of the faith. In
recent years I have been recognizing that there is a sacramental dimension to
Christian experience that was not well developed for me, and I have been groping
© Grand Valley State University

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Richard A. Rhem

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for that, to find that depth dimension that doesn't denigrate the mind, doesn't
eliminate the importance of understanding, but is able to get to the heart and to
the primal core of our being. That's what ritual does.
We have never done ritual very well. My whole tradition, my whole experience
has not had an appreciation for the spiritual shaping, the spiritual formation of
ritual observances. As I reflected on that I thought, that is what we are about
when we come to gather around the table of our Lord. We have tried so hard to
understand the relationship of bread to body, and wine to blood, and what
actually happens. What is that transaction of bread and wine to us, received in
faith and in the spirit? I recognize again my flaw, which is always trying to
understand rather than being able somehow or other to turn off my brain, even
momentarily and experience , and in that ritual observance to be shaped and
formed.
Then I came across a phrase that became a window for me - really a wonderful
illuminating moment. One would think at this advanced age that one had thought
every thought possible, and come across every possible combination of
explanation of what this experience is all about. But then I read this phrase from
Walter Bruggeman in one of his Old Testament studies: "Memories With A
Future." Suddenly that juxtaposition of words just struck fire for me. "Memories
With A Future." Sometimes words juxtaposed, put together in unusual fashion
can bring flashes of illumination. “Memory” refers usually to the past, to
memories of pleasure or of pain. And we think of the future, which we move
toward with anticipation, either of desire or of hope, or of dread. But to think of
"Memories With A Future," suddenly I said, "That's what happens in the
sacrament when Jesus invites us to remember him and in that remembering to
experience his presence and to appropriate again that future that he promised
us." Suddenly, past and future intersect this present moment in the sacramental
participation.
"Memories With A Future."
Now memory can be employed negatively. In the opening verses of Psalm 137, we
certainly can identify with the exile from Jerusalem, a captive in Babylon, his
tormenters saying, "Sing us a song of Zion." He says, "My heart is broken. How
can I sing the Lord's song in a strange land?" Then he vows, "If I forget thee O,
Jerusalem…may my right hand be cut off." And then, that triggers a response of
vengeance. Were you surprised that I read the Psalm through to the end? Where
he would delight in having the little ones dashed against the rock? Certainly a
holy, unworthy emotion. Were you amazed perhaps that it should even come to
expression in the scripture? Ah, but it is a very human emotion. Very common,
and of which we are all capable. Twist the soul, oppress, torment and there is that
response - vengeful, hateful, seen all too often in our own world today. Bosnia
Herzegovina, those ancient feuds becoming the alignment of religious group
against religious group. The Middle East - Israel, Lebanon, Syria - Jew, Muslim.

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Richard A. Rhem

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Psalm 137 causes us to cringe at the image of little ones dashed against the rock,
because we recognize that it is a part of us. This is also a self-destructive use of
memory.
But there is a positive use of memory and that is that to which Jesus pointed
when he said, "Take this bread. Remember me. Take this cup. Remember me
until I come." The old communion liturgy had all those dimensions in it. A feast
of remembrance, of communion in the present, and of hope. A sacrament is the
intersection of the past and the future, and the present moment of participation.
And the participation, the ritual observance repeated, repeated, repeated. Ah, in
my tradition, in my growing up, I was taught that that repetition was merely
ritualism. What my tradition and what I never recognized was that it is in that
very repetitious observance that I am shaped down here , in the gut, and we
become a community shaped around the memory that has a future, a memory of
Jesus the way he was, the life he lived, the death he suffered, the resurrection he
experienced, and the Shalom to which he calls us. "Memory With A Future." The
past event always aimed toward that consummation of all things “when every
knee shall bow and every tongue confess that Jesus is Lord to the glory of God."
God's people have always been nurtured by signs, by ritual observances. The
earliest sign in the biblical narrative was the rainbow. After the flood, a judgment
on a perverse world, on creation gone awry, the Creator says, "Never again. Never
again." The change was not in human nature. The change was not in the creation.
The change was in the Creator. "Never again," God says. "Never again will I
destroy it all. Never again. I enter into covenant faithfulness with all the earth
and with every living creature." This is the earliest covenant. This covenant is
broader than the covenant with Abraham. This is the covenant of God with the
whole creation, God saying, "I will never abandon it. I will never let it go, and I
will set my bow in the cloud and when you see my bow in the cloud I will see the
bow and I will remember, and you will know that I will be faithful." Isaiah 54
references Noah and the bow, and then the prophet sings, "The mountains may
depart and the hills be removed, but my steadfast love will not depart from you.
The covenant of my peace will not be removed, says the Lord who has mercy
upon you." The rainbow triggered in the poet the deep assurance of the steadfast
love and faithfulness of God. The rainbow triggered a memory still potent for the
future.
Some of you know that, a little over a month ago, I conducted the funeral service
for a beautiful little angel twenty-one months old. The reason that I conducted
the service at the Spring Lake Presbyterian Church was the fact that Reverend
Anderson is new there and didn't really know the family, and the grandmother of
the little child, whose name was Paige, was a childhood friend of Nancy, and they
continue friends to this day and we had become friends as couples. The mother of
the little child was a school friend of Lynn, so because of our intimate connection
with the family I was asked to do the service. I met with the family the day before
the funeral and they manifested remarkable faith and trust in God. They live in

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Richard A. Rhem

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Wisconsin where little twenty-one months old Paige scooted away, as a child will,
and got to an open gate of a neighbor's pool and under the solar cover and died.
They had a service in their own community, but because of their connections here
they wanted a service here in this community. As I sat with them they told me
about their trip from Wisconsin to Grand Haven. It was a Saturday night; in fact
it was June 26, and on that Saturday evening as they drove in their van with a
casket on board, they drove into a rainbow. The rainbow arched the highway.
Their little seven year old, Megan, who is a bit of a mystic, who knew long before
the doctors knew that her "Mommy" was carrying twins, said, "Look, Paige is
painting rainbows." For a moment there was a double rainbow as though a
second one for the twin.
They told me this story and asked me about the connection with the biblical
story, and I said to them, "It is the oldest sign in creation of the faithfulness of
God." I used it for the funeral meditation, the sign of God's covenant faithfulness
in the midst of their loss and pain, that God would be with them and was with
them. The sign of a rainbow, which forever after for them will trigger a "Memory
That Has a Future.
Last evening I called Ron and Patrice Frantz to tell them that I would tell that
story, wanting them to be prepared as they came to worship this morning. Just
before Elise Joy died last fall, having been born a twin with her sister Leigh, and
having continued complications, but developing into a blooming delightful child
of her own person, just before she died with no premonition at the time that she
would die, Patrice took the two girls in her arms to the window of their home
overlooking Lake Michigan where there was a beautiful rainbow.
Patrice said to me, "Is that a sign?" I said, "That is a sign." And I used this
scripture for Elise Joy's funeral, where we celebrated the life, however brief, of
Elise Joy. Then Patrice said to me, "I cannot believe that you called. We were just
talking about you." In a rather emotional weekend after attending an annual
conference where Elise had been with them last year, they experienced the loss of
her presence this year with people who hadn't known that she had died. And,
therefore, all of the freshness of that loss was brought to the surface again. Then
on the way home they stopped at the cemetery for the first time to see the
gravestone. There was something about the stone that they wanted to ask me
about, so they had been talking about calling me. Then I said, "This is why I am
calling . . ." Patrice said, "Can I tell you one more thing? Not an hour ago Leigh
went to the box that still has Elise's toys and took out a music box and brought it
to me and I wound it up, and it began to play "Somewhere Over The Rainbow."
Does God send God's angels to sustain and keep us? Does God keep God's
promises of steadfast love and faithfulness? Every time Ron and Patrice or Sarah
and Morrey, whose twins were born near each other in time, both of which now
have one treasure in heaven, every time they see the rainbow they will have a
memory that will bring tears, but through the tears will shine a hope that sees
beyond the years to that time when we shall be gathered all together in the

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Richard A. Rhem

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presence of the Lord. For Jesus said, "Remember me and know that I go to
prepare a place for you. And if I go to prepare a place for you, I will come again
and take you to myself, that where I am there you may be also. Because I live, you
too shall live.
The seer on the island of Patmos had a vision in which he saw a new heaven and a
new earth, and the dwelling of God with God's people. He said, "Behold I make all
things new. I will wipe every tear from your eye and there shall be no more crying
or pain, nor death any more. For the former things have passed away."
This morning you are invited to take bread and cup, and to remember. But the
memory of that one in our past has a future – of a time when we shall be gathered
at the banquet table of our Lord. Come then. The Master is here and calls for you.
All things are ready.

© Grand Valley State University

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                    <text>Memory and Hope in Our Cosmic Journey
From the sermon series on the Cosmos
Text: Isaiah 11: 1, 2-5
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Advent I, November 29, 1981
Transcription of the spoken sermon
Advent means coming. The Advent of our Lord has for us a double focus:
We remember that He came,
We live in the hope of His coming again.
Today we enter a new year - not a new calendar year, but a new Church Year or
Christian Year. The Season of Advent comprises the period of the four Sundays
before Christmas. It is a Season of preparation, a Season of penitence, a Season in
which we ponder the mystery of grace in the first coming of Jesus and
contemplate the Christian Hope, His coming in power to reign.
It is appropriate that we enter this Holy Season around the table of our Lord for
this Supper is a Feast of Remembrance and a Feast of Hope. He instructed his
disciples, when they broke bread and poured out the cup of wine to remember
him whose body was broken, whose blood was shed for them, for us, for the
whole world. And in his instructions to them, he called them to do so "until he
comes."
Thus we are people who live in the time between the times.
In the fullness of time, Jesus came.
In the time of the End, he will come again.
In the meantime, we celebrate his presence with us in the Spirit and in the signs
he has given, the Bread and the Wine.
The People of God are a people who always live by memory and hope. In recent
weeks we have caught a glimpse not only of the immensity of space, but also of
the eons of time in which our world has been evolving.
We have a past. We have a future.

© Grand Valley State University

	&#13;  

�Memory and Hope in Our Cosmic Journey

Richard A. Rhem

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God has acted in our past. God will act in our future. In this confidence we live.
We remember. We hope.
So it was with Israel. The symbol on our Advent Banner is a branch, reminding us
of the promise which inspired the Old Testament prophet. Through long
centuries Israel sustained its hope for the future Kingdom by remembering God's
action in its past.
Israel was born in the Exodus, a great liberation movement which was annually
commemorated in the Passover Feast. Each spring, Israel reenacted their
freedom flight as the Passover Lamb was slain, roasted and eaten. In the ritual of
remembrance, there was the note of expectation and hope for the day when the
Messiah, God's anointed one, would come and bring to fruition Israel's dream of
a Kingdom of grace and righteousness.
Through the long, weary centuries faith often grew faint and almost succumbed
to numbing doubt and debilitating despair. Then she cried, "How long, O Lord,
how long?" She lived by the promise. She clung to the hope of the coming One.
There shall come forth a shoot from the stump of Jesse, and a branch
shall grow out of his roots. Isaiah 11:1
Listen to the description of this One Who was to come.
And the Spirit of the Lord shall rest upon him, the spirit of wisdom and
understanding, the spirit of counsel and might, the spirit of knowledge
and the fear of the Lord. And his delight shall be in the fear of the Lord.
He shall not judge by what his eyes see, or decide by what his ears hear;
but with righteousness he shall judge the poor; and decide with equity for
the meek of the earth; and he shall smite the earth with the rod of his
mouth, and with the breath of his lips he shall slay the wicked.
Righteousness shall be the girdle of his waist, and faithfulness the girdle
of his loins. Isaiah 11:2-5
How Israel longed for such a leader; one who would take the twisted, the warped,
the crooked and the deformed facets of her history and her world and usher in
the Age of Peace and Righteousness and Justice and Truth.
And one day, when hope was about gone and the flame of faith was flickering but
faintly, Mary had a child. One of the few still hoping, praying, waiting was old
Simeon who took the child in his arms and blessed God, realizing that this was
indeed the long-awaited One.
Lord, now lettest thou thy servant depart in peace, according to thy
word; for mine eyes have seen thy salvation which thou hast prepared in

© Grand Valley State University

�Memory and Hope in Our Cosmic Journey

Richard A. Rhem

Page 3	&#13;  

the presence of all peoples, a light for revelation to the Gentiles, and for
glory to thy people Israel. Luke 2:29-32
For Simeon, for Israel, their hope rooted in a memory was realized. Jesus was
born; Messiah had come.
In the wake of that birth, life and death, a new community was born, gathered
around the resurrected and reigning Christ who was present in the Spirit. And the
story was repeated.
Just as Israel looked back to its redemption from Egypt, so the Church looked
back to the Crucifixion and Resurrection of Jesus as God's mighty act of salvation
for the world.
And looking back to the One Who came and reconciled the world to God, she
waited in expectant longing for His coming again to wind up the drama of history
and finally establish the Kingdom of God.
Just as Israel annually remembered the event of its Redemption, so the Church
regularly commemorates the event in which she finds salvation.
Just as Israel remembered her past and hoped for the future action of God in the
coming of the Messiah, so the Church commemorates Jesus' death in the hope of
His coming again.
That is where we are today — remembering, hoping.
In this Advent Season we take courage from our remembrance of the past.
Jesus has come.
God's anointed has assumed our flesh and blood.
Eternity has invaded our time.
Grace has touched planet Earth.
And we sense the excitement of John who had a vision of the glorified Christ who
promised He was coming. Hear John's words...
Behold, he is coming with the clouds, and every eye will see him,
everyone who pierced him; and all tribes of the earth will wail on
account of him. Even so, Amen.
And the coming Christ says,
“I am the Alpha and the Omega”, says the Lord God, who is and who was
and who is to come, the Almighty.
What are we to make of this promise of his coming nearly 2,000 years after this
revelation to John? One need only to tune one's radio to most any frequency

© Grand Valley State University

�Memory and Hope in Our Cosmic Journey

Richard A. Rhem

Page 4	&#13;  

today to hear announced the near appearing of our Lord, coming to judge the
world. The schemes and descriptions of the Last Things, the End Events, are
without number. This waiting from which we take our text for this message has
been the victim of the most fantastic and bizarre interpretations. Dates are set,
predictions are made, but still He does not come.
If already at the end of the First Century they were questioning, as II Peter tells
us they were, the appearing of Jesus, then how much more must we, 2,000 years
later? Surely in the light of 10 to 20 billion years of cosmological evolution since
the "Big Bang," 2,000 years is a blink of the eye. Yet our time is measured in
generations and 2,000 years for us earthlings is a long time.
Is it possible that, just as our expanding knowledge of the physical universe called
for a new understanding of the Bible's references to the heavens and the earth, so
our present understanding of time is calling us to a new interpretation of time
and eternity?
Time and space are interwoven. You cannot peer out into space without going
back in time. And at high velocity, time slows down.
For example, light travels at 181,000 miles per second. If we could design a
spaceship to travel at near the speed of sound, we could reach the center of the
Milky Way Galaxy of which we are a part in 21 years. However, what for us would
be 21 years would be for those we left on Earth 30,000 years. Not many of our
friends would be there to greet us upon our return.
Time is relative to motion. At the speed of light there is no elapse of time. Thus,
time and space are interrelated, both integral aspects of our cosmic journey. But
they are not absolute. They are relative. Perhaps Einstein's Theory of Relativity is
calling us to a new conceptuality, a new model of Eschatology - that is, the
doctrine of the Last Things, the End.
Behold He is coming!
That is the message to every generation.
That is the word for us.
He is coming.
Could it be that every generation lives on the edge of Eternity; that every
generation is equidistant to the End? The End, that is, of this phase of our cosmic
journey? If that is so, then death becomes the gateway to Life in a new dimension.
If that is so, then death becomes but the moment of transition, the momentary
passage into the Light of Eternity and the presence of the Lord.
And if that is so, then, my friends, we do stand always but a breath away from His
appearing. And at this new Season of Advent the question is, are we ready? Are
we so living that at any moment we are ready to meet the Lord?

© Grand Valley State University

�Memory and Hope in Our Cosmic Journey

Richard A. Rhem

Page 5	&#13;  

Memory and Hope in the Cosmic Journey. Take the Bread and remember.
Remember Jesus, remember the Cross, remember the event of Easter morning.
Then reflect on your journey.
Where did He first encounter you? Can you recall the early spiritual impression
of your journey? Can you let your mind have free wheeling for a moment to
recapture the emotions of those times when He revealed to you His grace? Let
your cosmic journey be projected like a film on the screen of your conscious
memory.
In light of those encounters of Grace in your past, where are you now? Are you
moving or plunging deeper into the wonder and mystery of Grace? Or have the
wells of your soul dried up? Has the flesh of your heart, once tender, hardened
and become encrusted with bitterness, made brittle with the acids of cynicism,
despair and hopelessness?
And for what do you long? Where does yearning take place in your life? Do you
believe He is coming? Do you believe one day all wrongs will be righted, all hurts
healed, all dreams realized, all hopes come to fruition?
Come to the Table of our Lord.
Remember that which bread broken, wine poured out symbolizes. He died that
you may never die, but live, live abundantly. Come to the Table of our Lord.
Hear the Word today — Behold, He is coming! Learn to hope again.
From this Table, with memory refreshed, with hope renewed, go to live fully alive,
fully conscious, praying for and expecting with confidence and joy, the Lord Who
is surely coming.

© Grand Valley State University

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                    <text>Memory and Solidarity
From the series: The Way of Peace/The Way of the Cross
I Corinthians 11:23-26; Luke 14:7-14
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Lent I, March 9, 2003
Transcription of the spoken sermon
We have entered the Lenten season again and it is always a rather sober and
serious time in our own contemplations and in our worship together. Generally
my Lenten theme is set before I go on vacation, but this year, because Easter was
late and because the world situation is so volatile, I thought I would wait until I
got home. Finally one has to set a Lenten theme and, given the subject of Lent
and the state of the world, I chose the theme which is nothing new, and yet needs
to be said again in faithfulness to the Christian faith. That is, that the way of
peace is the way of the cross.
In our practice we begin the Lenten season at the table, and we come to that table
in the words of Paul quoting the tradition, in the words of Jesus, "Do this in
remembrance of me." While we were always gathered in the name of Jesus, when
we come to the table in a special way, we come to remember the way he was, and
in this critical time in the world, when we are teetering on the brink of war, it is
important for us again to remember in order that that memory might lead us into
solidarity with the way of Jesus.
As I say that, I am reminded of the point at which in my life Jesus became
important to me. That may sound strange to you because I had a Jesus-saturated
life from childhood. But, the Jesus of my childhood and youth and my early years
and the early years of my ministry was the Jesus who was the divine son of God
who came into this world in order to offer himself a sacrifice for our sins in order
that we might be forgiven and go to heaven. Jesus was an episodic event in the
history of the world; he was God's action on our behalf in order that God's justice
might be satisfied, human guilt removed, the penalty removed, and heaven be
accessed. Because that reflects a rather high Christology – the second person of
the Trinity donning the garments of our humanity, executing that redemptive
action and then returning to the Father – one would think that that rather exalted
Christology would have been the period of my life when I would have stood in
awe of Jesus Christ. As a matter of fact, I fell in love with Jesus when I began to
see him as a flesh and blood human being. I have repeated this before here, but if
you could go back in the archives of Christ Community, I think it was a Lenten
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sermon, "Jesus, You Are Really Somebody!" when I began to see him other than
this divine savior figure who dips in and exits again, in the meantime allowing
God to embrace us. I began to see him in his humanity in what he embodied,
what was incarnate in him, what came to expression in him. When I began to see
that, then I really stood in awe of Jesus. From that moment on I have been
troubled every Lenten season when I try to preach the Jesus that I have come to
respect and admire, the one with whom I would be in solidarity. The reason that
Lenten preaching is troubling for me is that to preach the Jesus, that I have come
to see and to understand is to preach a Jesus who seems like such a hopeless
romantic, such a Utopian idealist, that even to bother with him seems like an
exercise in futility. I can understand in part why that is so difficult for me, for the
likes of us, because his social location, his historical context was so totally
different from ours.
I have here a paragraph from the prologue of a book by Richard Horseley and
Neil Silverman, a book entitled The Message of the Kingdom, which locates Jesus
in the concrete history of his time. Let me read a paragraph to you:
The history has almost always been written from the viewpoint of those
who build cities and conquer empires, but in the New Testament and the
early Christian tradition, we may be able to catch a rare glimpse at the
hopes, dreams and Utopian visions of those who suddenly find themselves
at the bottom of a new civilization's social heap. In this book we will argue
that the earliest Christianity was a movement that boldly challenged the
heartlessness and arrogance of a vast governmental bureaucracy run on
unfairly apportioned tax burdens and guided by cynical special interest
that preached about opportunities, self-reliance and personal achievement
while denying all three to the vast majority of men, women and children
over whom they had presumed to rule. Christianity arose in a remote and
poverty-stricken region of the vast Roman Empire among the struggling
farm families of a frontier province that could only be classed as
chronically underdeveloped by modern economic criteria. Yet, even after
the movement's first great prophet was condemned as a threat to civil
order and put to death for his preaching, his followers spread a coalescing
gospel of resistance from the country to the city, from the eastern
provinces of the empire to the far western edges of the Roman world.
That is what I mean to say about the difficulty that we have in identifying with
Jesus and following Jesus, because our social location, our historical context is so
totally different. It is one thing for a prophetic or charismatic figure in a situation
of grinding poverty where the imperial policy of urbanization was moving people
off their land and where they were more and more sucked into that situation of
hopelessness and powerlessness. It is one thing to be a leader of a renewal
movement in such a context and to say all sorts of things about the established
power, the system that keeps it all intact. It is another thing when one happens to
be the imperial power to claim to follow such a leader. That is my dilemma. We

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come to this table in order to remember, to remember the way he was, in order to
be in solidarity with him and it is really hopeless.
Jesus' situation was that of Rome and its great imperial power had its client King
Herod on the throne locally, and the religious establishment, the temple
establishment, all collaborating with the local client-king and the overarching
imperial power to keep the social situation at rest. Rome demanded its tribute.
Herod demanded taxes. The priesthood demanded tithes and offerings. And the
people lived disoriented lives, disrupted existence in awful poverty. And so, there
was that small percentage at the top who kept everything in order and lived very
well, thank you very much, the vast majority of folks living in hopelessness and
helplessness and powerlessness, and it was Jesus who was able to trigger
something in those people, to give them again a sense of hope and of possibility.
It was Jesus who made his way to Jerusalem and who did some kind of prophetic
act in the temple which earmarked him as dangerous and resulted in his violent
death. Every time we see the table, we have the bread which is broken and the
cup which is poured out and we are reminded that when body and blood are
separated, it is a mark of violence. If you die at peace in your own bed, body and
blood remain one. If you die in violence, blood is spilled, body is broken.
Jesus, in his way of peace, was led to the way of the cross, and we remember it.
For 2000 years we have remembered it. But, do we really want to retrieve that
dangerous memory? Is it possible to follow Jesus, being who we are, the
American empire?
Some things have come together for me recently. I think all of us wonder what is
going on. I think we are confused; we want to believe in our nation; we value our
natural vision, our principles, freedom, democracy, rule of law, respect for human
dignity. What a wonderful gift we share together. But, what in the world are we
doing? Just somewhat recently I began to understand that there are those who
are in leading positions of authority in this nation who have a vision of empire.
They don't want to conquer nations and occupy people and territory, but they
believe that western democracy and the free economy at this point in history
should be imposed on the whole world. If you want to read about that, you can,
and you read about that not by what opponents are saying about these people;
you read about it according to the programmatic documents of this group, which
includes our Vice President Richard Cheney, our Defense Secretary Donald
Rumsfeld, who are a part of a group, a Project for a New American Century.
It is a matter of record that in 1992 after the implosion of the Soviet Union,
Richard Cheney, then Secretary of Defense, commissioned a study about a
unipolar world. The Cold War had been a bipolar world. Now this was a moment
in history to be exploited. It was possible now, with the one remaining
superpower with our overwhelming wealth and our overwhelming military might,
to create a unipolar world of which we and western values would be the center.
The Gulf War derailed that temporarily, but that paper became the blueprint for a

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program which was promulgated two months before the last presidential
election, in which it was being advocated that this is the moment for that unipolar
world to be imposed through our overwhelming military and economic power,
and that we create the Pax Americana, the American Peace.
Now, you are familiar with the phrase Pax Romana, that 200-plus period of time
when the Roman Imperial forces were scattered across that vast empire and there
was relative peace, fewer troops under arms and fewer civilians being killed in
wars. The Pax Romana, the Roman Peace. It was an imposed peace, but it was a
peaceful period.
There is another period of empire, the British Empire from about 1800 to 1917
which was, likewise, a period of quite relative tranquility in the world and
unprecedented economic growth. So, empire can be argued for, and what is being
argued for is American empire, imposing our value system around the globe. We
have the military might and the economic power in order to do it. And so, in
order to get there, Iraq is the first step along the way. The reason that we have
had such a hard time convincing the world that Iraq needs to be dealt with is
because there is a recognition that it is our movement toward the American
Empire. Those who advocate this are not demons. They have a philosophy, a
vision. They would impose all of the things that we value on the whole world. One
can argue for that.
However, it is very difficult to go there without a kind of arrogance, the hubris of
empire, and also the fact of self-serving our own interests and security needs. To
cover the globe with American power backed up militarily, to work the globe
economically, that is a program. I can show you the blueprint and I have to ask
myself as a follower of Jesus, do I want to go there? It is not so simple. You are
dealing with an underdog with Jesus, and now you are dealing with a top dog. We
who are top dogs are asking how we can follow Jesus who was the leader of the
underdog. Maybe we ought to just be honest and say, "Jesus you were better off
when you were a personal savior who died for my sins and brought my soul to
heaven, but don't meddle in the concrete social, historical, political, economic
affairs of the world." Maybe we ought to just say it, because that is the real
situation.
The papal envoy comes to Washington, photo ops, handshakes. You can say
whatever you want about Pope John; I have my arguments with the Pope, but he
is a man of great integrity and great humanity and certainly knows the real, gritty
human situation politically, coming from Poland where he did. The new
Archbishop of Canterbury, Owen Williams just enthroned, appointed by the
Prime Minister and the Queen, pleads with his prime minister not to go to war.
Nobody is listening. The National Council of Churches, which represents a broad
spectrum of churches in this country, sends a delegation to the President. It
doesn't make any difference. The whole world church, except, ironically, the
fundamentalist wing of the Christian Church, but the whole classic Christian

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tradition is calling for a halt to the war machine. It is not happening. So, how
honestly, how authentically can we come to the table and remember Jesus? How
can we sing, "I Want to be a Christian In My Heart?" How can we arise and go to
Jesus?
There have been a couple of individuals who seem to have learned their political
tactics from Jesus - Gandhi (of course, he was assassinated), Martin Luther King
(of course, he was assassinated). Jesus was closer to a Palestinian suicide bomber
than anything in the US of A, with this critical difference, that Jesus was
committed to non-violent resistance.
It seems to me that the path we are on will lead to a world in which we are totally
dominant, and in which there are all kinds of Palestinian suicide bombers who
are powerless and voiceless and have only one way to respond, which is through
terror. I think we are going to have a world which we are going to dominate
militarily and a world in which we are going to be living in fear continually,
because we are continuing that cycle of using power to dominate, rather than
using power to change the world.
What would happen if our power and our resources were committed to the poor
and the lame and the blind, to the hopeless and the powerless? What would
happen if, in this era of a unipolar world, that one pole took Jesus seriously?
I'm not preaching this. This is what I wrestle with; this is what troubles me; this
is what I would invite you to think about in this Lenten journey. As one concrete
suggestion: What if we were to read every day during Lent Matthew 5, 6 and 7,
the Sermon on the Mount?
For years I didn't preach on the Sermon on the Mount. It didn't make any sense.
And now, on the edge of senility, I think it may be the only thing that makes
sense, unless we are ready to see it all blow up.

© Grand Valley State University

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                <text>A sermon given by Richard A. Rhem (Dick) on March 9, 2003 entitled "Memory and Solidarity", as part of the series "The Way of Peace/ the Way of the Cross", on the occasion of Lent I, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 9:1-2, Matthew 16:21-26.</text>
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                  <text>1910s-2010s</text>
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                  <text>&lt;a href="http://rightsstatements.org/vocab/UND/1.0/"&gt;Copyright Undetermined&lt;/a&gt;</text>
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                  <text>Michigan, Lake</text>
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                  <text>Grand Valley State University Libraries. Allendale, Michigan</text>
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                  <text>Saugatuck-Douglas History Center</text>
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                <text>Men Docking "The Island Queen" River Boat</text>
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                <text>Black and white photograph of a group of men leaning over the back of The Island Queen river boat while trying to tie it to the dock. There are four men on the boat all looking down while they approach the dock. The inscription is typed on a piece paper that is pasted onto the back of the photograph. The paper has dimmed with age and reads: "The Island Queen, an all-metal river boat fashioned after Mississippi [?] stern wheelers, docks after an excursion trip from Saugatuck to New Richmond on the picturesque Kalamazoo river. The boat was built and is skippered by Dick Hoffman. It has facilities for some fifty passengers. The Island Queen was launched in 1954." Underneath the typed description there is a "-O-" and in the bottom right-hand corner there is the stamp which reads, "Joe Armstrong. Allegan, Michigan."</text>
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                <text>Digital file contributed by the Saugatuck Douglas History Center as part of the Stories of Summer project.</text>
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                <text>Stories of Summer (project)</text>
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            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="791258">
                <text>&lt;a href="http://rightsstatements.org/vocab/UND/1.0/"&gt;Copyright Undetermined&lt;/a&gt;</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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            <name>Publisher</name>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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                  <text>Robert H. Merrill photographs</text>
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                  <text>In Copyright</text>
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                <text>In Copyright</text>
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&#13;
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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