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                    <text>PESH AW.B ESTOWN
TRADITIONAL POW WOW
°ୌCELEBRATING

OUR TRADITIONS"
August 21st &amp; 22nd, 1993

1-~

GRAND ENTRV: 1:00 P.M. AND 7:00 P.M. SATURDAY
12:00 P.M. SUN DAV
t1ABTER OF CERErlOIIIEB

Paul Raphael

AREIIA DIRECTOR

Steve Oldman
Jim Petoskey

HEAD YETERA11 DANCER:
HEAD DANCERS ARE THE t11Dlll8HT 1992 TWO-STEP YORLD CHAl1P1DNB

Super Duo - Frank &amp; Jane Buswa - Brother &amp; Sister
HoBT DauM: Wawgawnawkecee
BECuR1Tv PROvmeD av: Three Fires HaHway House

***ADMISSION * * *

~DULTS: S I.DD PEI NY DI S 1 D.DD PEIi WEEKEND
ELDERS AID YOUTH 5 - 17: S 2.00 PEIi DAY DR I 3.DD PEIi WEEKEND

I
:

I
I

\:\\

(SHOW 't'DUII TIIBAL IDENTIFICATION AfiD PAY HALF ADMISSION PRICE)
ND CHARGE FOIi PAITICINNTS - Hl!NDRARIUP1S FOi DANCERS &amp; SINGERS

i '
'

,'

* * * TRADERS WELCOME * * *
NIITIYE AIT BY NIITIYE AMEIICAll9 ONLY. ABSOLUTELY ID MANUFACTURED
WORE!. FOOD BOOTH! MUST MEET HEALTH CODES. COST FOi TRADI II&amp;:
125.00 PER DAY DR ISO.DD PEI WEEIEND "".' S2S.0D FDR LI P11TED ELECTRICITY

*

* * PUBLIC WELCOME * *= *

ABSOLUTELY NO DRUGS OR ALCOHOL
BRING YOUR LAWN CHAIRS
FOi 111JRE INFORMATIDI CALL PEARL BRDO"E DR IYA CHll1DSICI AT THE

GRAND TRAVERSE BAND OF OTIAWA/CHIPPEWA INDIAIS (fi16) 271-3538
BTB HEALTH FAIR FRIDAY' MJBUST 20. 199B FROM 1-4 PP1

�Peshawbestown is the beautiful home site of the
Grand Traverse Band Of Ottawa &amp; Chippewa Indians.
located 20 miles north of Traverse City on M-22.

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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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&#13;
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&#13;
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&#13;
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719"&gt;Adriana B. and Peter N. Termaat collection (RHC-144)&lt;/a&gt;</text>
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                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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&#13;
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            <description>An entity primarily responsible for making the resource</description>
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                <text>Photograph of Peter N. Termaat looking away from camera and wearing a kippah.</text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719"&gt;Adriana B. and Peter N. Termaat collection (RHC-144)&lt;/a&gt;</text>
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            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="811498">
                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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                  <text>Photographs scanned from negatives and transparencies from the Douglas R. Gilbert papers (RHC-183).&#13;
&#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>&lt;a href="%E2%80%9Dhttps%3A//gvsu.lyrasistechnology.org/repositories/2/resources/783%E2%80%9D"&gt;Douglas R. Gilbert Papers (RHC-183)&lt;/a&gt;</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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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/783"&gt;Douglas R. Gilbert papers (RHC-183)&lt;/a&gt;</text>
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&#13;
Other materials in the collection are related to the Termaats' experiences on the eve of and during the Second World War, especially the German occupation of the Netherlands and the Termaats' participation in organized resistance to the Nazis. Also included are materials that document the family's post-war life in the United States, including their public efforts to recognize, commemorate, and honor people and events significant to World War II.</text>
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719"&gt;Adriana B. and Peter N. Termaat collection, RHC-144&lt;/a&gt;</text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719"&gt;Adriana B. and Peter N. Termaat collection (RHC-144)&lt;/a&gt;</text>
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                    <text>Peter: A Rocky Road
From the series: Varieties of Religious Experience
Text: Acts 10:9-16; 34-35; Galatians 2:11-14; Matthew 16:13-23; 26:69-75
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
May 9, 1999
Transcription of the spoken sermon
A gentleman visited a congregation on Sunday. He was quite taken with the
service and really got into the sermon. He shouted "Amen," and a little later,
"Hallelujah." People around him felt a bit uncomfortable, distracted, and some
were annoyed. Then came the outburst of enthusiastic affirmation, "Amen, praise
the Lord!" An usher approached the gentleman and tapped him on the shoulder,
suggesting he restrain himself to which the man replied, "But, I got religion!,” to
which the usher replied, "Well, you didn’t get it here!"
That is a humorous way of saying that there is a variety of religious experiences
and there is a classic study of religion by the American philosopher William
James. He delivered the Gifford Lectures in Edinburgh in 1901-02, nearly a
hundred years ago, and entitled his lectures The Varieties of Religious
Experience.
This Eastertide season we are looking at several examples of religious experience
and the insight or understanding that marks the respective expressions. I am
particularly focusing on the variety aspect of religious experience today because,
along with the celebration of Mother’s Day, we broaden the focus to the Christian
family and especially today, the welcoming of a group of young people who have
completed a course of study about Christian faith and life as we understand it
here.
We have called this moment of recognition The Rite of Christian Identity, a rite
of passage which we mark here in their lives - and not only theirs, but others of
our youth who may not have followed this particular path of group instruction
and experience.
What we are doing is very intentional and it represents a significant change from
the more traditional way we have viewed this moment in the past, a way that is
still standard in most congregations. What we are doing is affirming our young
people as members of this community of faith, this faith family, and encouraging
them to assume responsibility for their ongoing faith journey along with us.
© Grand Valley State University

	&#13;  

�Peter: a Rocky Road

Richard A. Rhem

Page 2	&#13;  

In our ritual, what we do symbolically is transfer the candle to their hands. As an
infant in arms they receive the sign of belonging; they are family - we baptize
them and a candle is given to parents as a sign that they belong and as a sign that
parents can use to nurture them in the consciousness that they belong - to God –
to the family of God. Now a candle is placed in their hands as a sign that the time
has come for them to assume the responsibility to nurture their own flame of
faith.
We have made two very significant changes as Christ Community. The first we
made some years ago. Someone told me that at St. Peter’s Church in Geneva,
Switzerland, where John Calvin preached, the pastor baptized the infant and then
asked the parents to speak vows of faithful nurture. This was just the opposite
from our practice, which I think reflected the practice of most congregations namely, asking the parents to speak their vows before baptizing the child.
Upon hearing of the practice at St. Peter’s, I knew immediately that was the
proper order, for it placed the baptism in the grace of God before any human
intention or obligation. Sheer grace is bestowed in baptism; the child belongs
because God claims the child - not because parents promise to be faithful.
The second change we are enacting this morning. The traditional way of receiving
young people into the Church was through the personal profession of faith in God
through Jesus Christ, which in recent years we called Confirmation. Confirmation
is a good word; we may yet resurrect it. The idea of confirmation is that the
promises spoken over the infant at baptism are confirmed as true in the life of the
youth. That is not so different from what we are doing this morning with this
significant change. Today, as their pastor, I am not saying, "Do you believe this
and that?" "Will you promise this or that?" Today I simply welcome; I declare to
them what is already, in fact, true: they belong. They are members of this
community of faith.
Today I do not ask them to declare anything or step over some line. I do not call
them to be converted, or to be saved, or whatever. Today we make one significant
shift; we put the responsibility for spiritual growth and development in their own
hands.
Not that we abandon them now. They continue to live in our love and our
prayerful concern for their wellbeing. But, we face them with the fact that we
have done what we could for them. Finally, there is no force-feeding in the
Christian life. They are a vital part of this community; they belong. But how they
live out their life and develop their spirituality is now shifted to them, to their
determination.
These two significant changes are deeply rooted in our theological and biblical
understanding. They are rooted, as well, in our understanding of human
development.

© Grand Valley State University

�Peter: a Rocky Road

Richard A. Rhem

Page 3	&#13;  

Let me say a word about human development first. We have come to realize that
these adolescent years are precisely the time young people do not need to be
pressured to make a life decision. I do not claim to know much about
developmental psychology, but this seems very clear to me; our young people in
these tumultuous years with all the pressures of growing into young adulthood
need to be embraced, included, assured and told quite clearly in word and ritual
that they belong, that they are loved, respected, and cared for.
There was a time, and in most places it is still the practice, when what we did was
draw a line and invite them to step over to join us by some faith profession. And
what if they weren’t sure intellectually, or secure emotionally? What if pressure of
parent or pastor caused them to do it, but with some question or resistance?
What if peer pressure said do it or peer pressure said don’t do it? And what of
those who resisted the pressure and did not go through the routine? Or, going
through the routine, decided not to proceed?
All such considerations finally convinced us that this was not the time to put our
sons and daughters through that kind of experience. Now is the time they need
our warm, assuring embrace. That’s what we do today.
You belong.
Theologically, I believe that is proper. These young people have in their baptism
the sign and seal of God’s Spirit. That is not a conditional promise with a time
limit. There is no sunset clause connected with their being part of the family of
God. A child baptized in infancy, nurtured in the biblical faith and Christian
tradition cannot "join the Church." They are the Church. And I believe the best
way to ensure their spiritual well-being is to let them know that, feel that, and to
let them know that we are all together on a path of spiritual adventure and
experience.
Toward what do we point them today? Toward the movement from secondhand
to firsthand spiritual experience. In the Gifford Lectures of William James, to
which I referred earlier, James distinguishes secondhand religious experience
and firsthand religious experience. What is secondhand experience? Let me quote
him:
I speak now of your ordinary religious believer, who follows the
conventional observances of his country, whether it be Buddhist,
Christian, or Mohammedan. His religion has been made for him by others,
communicated to him by tradition, determined to fixed forms by
imitation, and retained by habit. (Lecture I)
That is an insightful analysis. What can we say but that that is the description of
most religious observance of most religious people: someone else’s vision and
awareness, transmitted over the generations by tradition, expressed in fixed
forms which are imitated, ongoing through habit or custom. Secondhand religion

© Grand Valley State University

�Peter: a Rocky Road

Richard A. Rhem

Page 4	&#13;  

has its value; it has given structure to human existence as well as understanding
and meaning to life. I suspect most of us who continue in religious observance do
so in the secondhand variety.
But, there is something more; something richer and more compelling - there is
firsthand religious experience, religious experience that consists of my own
insight, conviction and passion. It is the difference between saying, "The tradition
or the Church teaches," and "I believe, I am convinced!"
That it is to which we point our youth and, indeed, not only our youth, but all of
us. For all of us the spiritual life is not a static set of beliefs and practices. If it is a
vital part of our life, it is an ongoing adventure of fresh insight, deepening trust,
sometimes the desert, the wilderness, the dark night of the soul. Sometimes a
period of refreshing joy like the rain, rebirth.
It is not a matter of being saved or lost - or being lost until one is saved by
repeating the right words and phrases or praying "the believers prayer." Spiritual
life is a journey with highs and lows, sunshine and heavy skies, and in it all is the
God Who embraces us and through it all we are never abandoned.
I think Peter is an example of the topsy-turvy ride of religious experience. In the
Gospels, he seems to be the spokesperson for the disciples. In Matthew’s Gospel
there is a critical juncture in the 16th chapter - Jesus asks who the disciples think
he is. Peter blurts out his confession,
"You are the Messiah, the Son of the Living God."
Jesus says, "Blessed are you, Simon bar Jonah. For flesh and blood has not
revealed this to you, but my father in heaven."
Then Jesus gives him a new name, or, perhaps better, a nick name. He calls him
in Greek Petros, which is in the Greek language, "Rock." His father’s name was
Jonah or John. Bar Jonah means son of John or we would say, John’s son, or
simply Johnson. So, instead of being Simon Johnson, Jesus names him Rocky
Johnson.
Was Jesus endeavoring to give to Simon a new identity - of being like a rock? And
if so, was it because Simon was shaky? After the question, "Who do you say I
am?" Jesus went on to tell of his suffering and again Peter jumps in, not at all
sensitive to what Jesus was saying, denying it in fact, so that Jesus rebukes him.
"Get behind me, Satan! You are a stumbling block to me ..."
From Rocky to Satan in one afternoon!

© Grand Valley State University

�Peter: a Rocky Road

Richard A. Rhem

Page 5	&#13;  

And then we read the story of Jesus’ arrest and Peter’s denial that he knew Jesus.
Jesus had warned Peter of his proud presumption saying Peter would deny him
three times and now Peter had done it - and he wept bitterly.
Of course, in John’s Gospel, Peter is restored to service by Jesus, but it is
interesting that when Jesus asks if Peter loves him, he uses the old name, Simon,
son of John. Perhaps we shouldn’t make too much of that, but it is interesting.
The lessons from Acts and Galatians are simply further indication of the
unsteadiness of Peter. He has a vision on the rooftop, the message of which is
that nothing is unclean. The vision has to do with foods clean and unclean - the
ritual food laws of Judaism, but the message has to do with the wiping out of the
distinction between people - Jews and Gentiles.
Peter has the vision, is invited to the house of Cornelius, the Roman Centurion,
and realizes God’s Spirit has been there before him. He gets the message:
I truly understand that God shows no partiality, but in every nation
anyone who fears him and does what is right is acceptable to him.... Acts
10:34-35
Great insight, Peter.
Paul learned that, too, and he was preaching the Good News throughout Asia
Minor. Peter visited him in the Galatian congregation and sat at table with the
Gentiles - until some church visitors, Jewish Jesus folk from Jerusalem, arrived.
Then Peter got up from the table of Jews and Gentiles and joined the Kosher only
table.
I use these snapshots from the life of Peter simply to illustrate my contention this
morning that the Christian life is a spiritual journey with peaks and pitfalls. It is
uneven, knowing periods of passionate engagement and lean seasons when there
is little joy or passion. If it was true of Peter - or, should I say, Rocky Johnson, it
will be true for most of us sometime.
This is what I want our young people to know - that throughout their journey,
whether it be faith’s springtime or winter chill, God keeps them.
God was at your beginning,
God will be at your end,
and God will be with you . . In the meantime.
That is so critical to know, to believe. You will hear other messages. And maybe
other approaches to the life of faith will move you and attract you. And that is
fine. We are not all the same; we respond to a variety of approaches and appeals.

© Grand Valley State University

�Peter: a Rocky Road

Richard A. Rhem

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Reading the Saturday newspaper, I read an article about a March for Jesus to be
held in this community and the nation this month. I am not inclined to be a part
of that, not because Jesus is not for me the way, the truth and the life, but
because I sense something in the movement that doesn’t feel right to me. It is
almost as though we need to hit the world over the head with Jesus. There is a
militancy, a triumphalism about it that makes me uncomfortable. And that gives
me occasion to say that the Grand Haven City Manager, Mr. Cotton, is absolutely
right - constitutionally, of course, but even in terms of civility and sensitivity, in
recommending that the cross be not raised on Dewey Hill in what is a national
holiday. Thank God for our nation, our freedom, but do not connect cross and
nation. It is to denigrate the cross, to identify its universality with a national
celebration. That is sacrilege. Is that not part of what is happening in Kosovo and
other points of conflict resulting in ethnic cleansing?
Again, are we so insecure that we must become so blatant?
Next month an evangelist, John Guest, will conduct an evangelistic crusade in
Grand Haven and there will be a youth dimension as part of the crusade. There
you will hear quite a different word than you’ve heard from me. John Guest is a
friend, an honorable Christian leader. Some years ago he preached here and some
of you knew and came to love him during the 60s when he carried on a beach
ministry.
There will be a straightforward preaching of the traditional Gospel of salvation
and an invitation to turn one’s life over to Jesus, to be saved, to use the old
language. And some of you just might need such a clear call and challenge. But,
hear it as a further challenge on your spiritual journey, not as one lost in danger
of hell.
I read the publication of a high school youth ministry in this area, First Priority,
which also clearly distinguishes the saved from the lost and seeks to use the
"saved kids" to win "the lost kids." Apparently they are successful. But, I wince at
the easy classification of the saved and the lost. Who has a right to determine
that, and on what basis?
Again, there are varieties of religious experience; different people respond to
different approaches and appeals. I do not want to be understood this morning
preaching against anyone or any organization. But, I do want to be clear with our
own youth. I want the message of this community to be loud and clear because I
do believe we offer an alternative variety of religious experience.
You belong.
God loves you.
God’s grace includes you.
And you are invited to the rich spiritual adventure of living in this faith
community and finding your own firsthand experience.

© Grand Valley State University

�Peter: a Rocky Road

Richard A. Rhem

Page 7	&#13;  

We have done what we can do. We have given you the ingredients of a
secondhand religious experience. Now, with that as part of you, find your way to
your own personal experience, knowing all the time you cannot fall out of the love
of God.
And you will know when you are well on the way when the fruit of your life is
marked by compassion, joy, peace, love, gentleness, kindness, and self control.
You are beautiful.
We believe in you.
Find your way and know you will always be home here.

© Grand Valley State University

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                    <text>Peter: Rocky
From the sermon series: No Stained Glass Saints
Text: Matthew 16: 18, 23
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
November 16, 1986
Transcription of the spoken sermon
... you are Peter, and on this rock I will build my church. Matthew 16:18
... He... said to Peter, "Get behind me, Satan! You are a hindrance to me; for you
are not on the side of God, but of men." Matthew 16:23

Peter is either an Apostle made for this series, or this series is made for Peter, I'm
not sure which. But, if the series hadn't come along, it would have had to be
invented in order to do justice to Peter, in order to get Peter before us as a saint
who was not exactly made of stained glass. Peter, the Disciple about whom the
most is spoken in the Gospels, the one who is not only most spoken of, but the
one who speaks the most, the one who speaks over and over again, sometimes
magnificently and sometimes miserably – Peter who had many faults and
failings, but one of which was not that he was "Mr. Cool." Peter was the person
who was pretty open. He had a difficult time disguising what was going on in the
inside of his mind and heart. Peter was a man who spoke before he thought, but
never maliciously, always sincerely, always in exuberance, with enthusiasm. He
had many faults, but one of them was not that he lacked passion. He was in many
ways blundering, but he was in all ways lovable. And his sins, which were many,
were covered, because he loved much. And in the end, the faith that Jesus placed
in him was more than vindicated by this unstable man who became solid as a
rock: Peter, the Apostle.
I was amused this week thinking about Peter. The Christian Church has done a
marvelous job about being contentious about things that don't really matter, and
I was reflecting on the old Protestant and Catholic debate about the role of Peter.
I have stood in St. Peter's in Rome and I have seen etched in marble in large
letters the name of Peter. And then the succeeding names, all of those who have
occupied the chair of Peter in Rome. I know, as good Roman Catholic historians
know today, that there are some gaps in those early centuries. I also know, as the

© Grand Valley State University

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�Peter: Rocky

Richard A. Rhem

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best of the Roman historians and theologians know, that to project back from the
twentieth century or the sixteenth century or the thirteenth century the
conception of the papacy, to project it back into the first century and to invest
Peter with it is a fruitless and futile exercise which has little value. And yet, I've
shared with you before that I was impressed and I was moved standing before
that list and seeing the name of Peter and knowing that, even if every name in
those early generations could not be verified as having held the recognized
primacy in the Roman Church, nonetheless, the very fact that I was standing
there in the twentieth century in the greatest basilica in the world was an
indication of the continuity of the Christian tradition that had indeed come down
to us from Jesus Christ, who said to Peter, "Thou art Peter, and on this rock I will
build my church."
I was amused and laughed to myself about how ridiculous we have been over the
centuries in the Church with all of the battles we have fought. As a matter of fact,
it probably would have been to the Protestants' advantage to admit that Peter was
the first Pope because it would have been the best argument in the world against
infallibility, which was not an early Church doctrine, but one that came on only
subsequently in later centuries as a means of buttressing the authority of the
Church.
Peter was the first Pope. At least Peter had the preeminence in the apostolic
band. There's no doubt about that. In every listing of the Disciples, in the
Gospels, they are in different order, with two exceptions. Peter is always named
first; Judas is always named last. Peter did have a kind of investiture by Jesus. I
suppose that it was somewhat because of his natural endowments. He was a
leader but, beyond that, it was because Jesus had tapped him and called him and
claimed him and commissioned him to be at the head of that apostolic band. He
had a kind of preeminence among his peers and his equals in the early band of
disciples. So, Jesus chose a reed in order to make him into a rock.
Peter. Rocky. His way was rocky. He often rocked the boat, and he stumbled a
good many times along the way. His way was rocky, but he became solid as a
rock, I suppose, through the insight of Jesus who named him Rock before he was
solid, who named him in order to enable him to live into his name.
The Quaker Elton Trueblood is responsible for this understanding of Rock, or
Peter, as a nickname. I've shared it with you before, but it's too good not to keep
sharing over the years, and maybe some of you haven't heard it. So, let me tell
you what really happened when Jesus called Peter, Peter. You have to
understand, first of all, that there's no record anywhere of anyone being called
Peter before the time of Jesus. It was not a name. The Rock. Jesus called him
Rock. Now, his name was Simon, and when Jesus really meant business with
him, he addressed him as Simon Bar Jonah. “Bar” meant "son of." Jonah would
be our word for John. Peter's father's name was John, and John named Peter
Simon.

© Grand Valley State University

�Peter: Rocky

Richard A. Rhem

Page 3	&#13;  

So, Jesus was really giving to Simon a new name. Not seriously in the sense of
rechristening him, but he was giving him a nickname, a nickname which often
picks out a characteristic of a person, and when a nickname is really expressive of
something that is so intrinsic to that person that you can't think of that person
ever again without the name, then you've done a good job of naming.
Jesus called Simon, who was the son of John, Rock or, as we would say, Rocky.
Now, he was the son of John, but the son of John has come down to us as a last
name - Johnson. Johnson is not really a last name, a label of some sort that
derives from any other place than from the fact that the person so named was a
son of John and with the inversion it became Johnson, and so what Jesus was
saying to Simon was, " From now on you'll be Rocky Johnson." And that's true.
Rocky Johnson. Simon Bar Jonah, Simon Son of John, Rocky Johnson. The
Church is built on Rocky Johnson! And I agree with the Church in Rome. I think
he was the first Pope. The first pope was Rocky Johnson! What a great joke! What
a sense of humor has the Almighty! What a needle to discourage all of the pomp
and seriousness and self-importance of the Church over the centuries when you
think of the fact that Jesus gave preeminence to a person upon whom he said he
would found the Church, a person no less than Rocky Johnson!
Now, when you think of all of the self-importance of all of the church leaders,
popes and priests and bishops and preachers and even an elder and a deacon or
two, when you think of all of our presumption, all of our pompousness, our
pomposity and all of the ceremony – how we take ourselves seriously in this
world as though finally God and Truth and existence itself depended upon the
likes of us serious-minded individuals. Whenever you get to thinking that –
whenever you get to thinking that it all rests on you, whenever you get to thinking
that you carry the whole world on your shoulders, then remember that Jesus said,
"I'll put the whole business on the shoulders of Rocky Johnson!" And think of
Peter and then realize that the first thing that you've got to do is laugh at yourself.
And the second thing is to get on with the job with good courage. Because, if God
could do something with Peter, my, what he could do with you!
Simon Peter. We call him Simon Peter now, but Simon, son of John, Rocky
Johnson, was the one who was spokesman for the apostolic band and who gave
that great confession to the question of Jesus, "Who do you say that I am?", "You
are the Christ, you are the Messiah." The Messiah. We really should translate that
Messiah, not use the Greek word Christ, because what Peter was saying is, "You
are the one toward whom the whole Old Testament points. You are the fulfillment
of the promise to Abraham and Isaac and Jacob. You are the great David's greater
Son. You are the Anointed One, the one anointed with the spirit, the breath, the
life, the power of God. You are the Son of the living God." And Jesus blessed Peter
for that, and acknowledged that it wasn't something that Peter came to because
he had some great intellect or some great ingenuity, some great intuitive sense,
but it was because Almighty God had made it known to him. And then he went on
to say, "You are Rocky, and on you I will build my Church."

© Grand Valley State University

�Peter: Rocky

Richard A. Rhem

Page 4	&#13;  

And we went on and read another paragraph and we found that, as Jesus began
to prepare his disciples for the inevitability of that which lay before him, speaking
about his entry into Jerusalem and his death, Peter said, "Not so, Lord." Peter,
once again, as exuberant in his protest this time as he was enthusiastic about his
confession just a little bit before, said, "It won't happen to you. Lord. It just
couldn't possibly happen to you. Not while I'm here!" The enthusiasm, the lack of
cool, the confidence and overconfidence in his own power and stability – all of
that coming out of Peter, protesting against that which Jesus was saying, refusing
really to hear that difficult word. He says, "It won't happen as long as I'm around,
to which Jesus had to say the most severe word he said to anyone – "Get behind
me, Satan. You're not on God's side, you're on man's side."
And so it was that the first Pope not only was given a great declaration of blessing
by Jesus, but also was given hell by Jesus. That's the kind of saints that make up
the Church of Jesus Christ. Up one minute and down the next. Filled with
inspiration and speaking out of revelation one minute, and the next minute so
filled with their own self-preoccupation and their own designs and destiny that
they can't hear the Lord speak, and therefore go contrary to Him and can actually
be spoken of as being on the side of the Evil One.
Peter, in all of his boasting, was doing it really out of the beautiful quality of his
love. There were other disciples who didn't say anything to what Jesus was
saying. And that's not to their credit. Peter at least responded, but he responded
out of his own limited insight, his own twisted vision of things, this first Pope of
the Christian Church. Jesus had to say to him on another occasion when Peter
said," If it takes going all the way to death, it won't happen to you," Jesus warned
him that before the cock would crow twice, he would deny the Lord three times.
And you know the story: Peter following Jesus after his arrest, after an aborted
attempt to protect Jesus by the drawing of his sword, warming himself by the fire
in the courtyard of the High Priest, denying to chambermaids that he had any
knowledge at all of Jesus. One wonders how all of those things can coexist in the
heart of one man. How one can be so firm and clear in one's declaration of faith
one moment and so miserable in one's denial to the extent that he cursed, saying,
"I don't know the man"?
Was he like Falstaff, only running to protect himself to return and fight another
day? I think that's probably being too kind to Peter. I think that Peter was that
kind of person that is made up of light and shadow, of light and darkness. He had
a light side and a shadow side. He was a mixed bag; he was filled with
equivocation and ambiguity; he had a great love; he had a great devotion; he had
a great loyalty. He was fearful, he was afraid, he was chicken! He was as
inconsistent and unstable and unreliable and unpredictable as I am! And all four
of the Gospels record that miserable denial. One of them, only Luke, tells us that
when Peter denied the third time and the cocks marked the rising of the sun,
Jesus looked at Peter. They all tell us that Peter went out and wept bitterly.

© Grand Valley State University

�Peter: Rocky

Richard A. Rhem

Page 5	&#13;  

Have you ever had to look into the eyes of Jesus and turn and weep bitterly? It's
not a fun experience, because in that moment one knows that one has not only
denied one's Lord, one has denied the truth, one has denied oneself, one has
defeated the best that is in one, and one's hopes and ideals and dreams and
aspirations come crashing down in a moment, and all one can do at such a
moment is to weep bitterly.
It is interesting that in Mark's account of the Resurrection, Jesus encounters the
women and says, "Go and tell my brethren, and Peter." Isn't that just like Jesus?
Go and tell my brethren, and Peter. Be sure you tell Peter. Tell the rest, but just in
case you might think that Peter is now an exception, set aside to be isolated, to be
judged and condemned, let me tell you, you be sure and tell Peter. And then, of
course, there's the scene after Easter when the disciples are out fishing. Peter was
still eating his heart out. In the 21st chapter of John where it begins, Peter says,
"I'm going to go fishing." When you're really hurting, when you're really
distraught and confused, the best thing to do is to do the thing you do best, to go
back to the old, familiar routine. Peter said, "I'm going to go fishing." And Jesus
came and made a charcoal fire on the beach and prepared breakfast. And in that
encounter post-Easter, he caught Peter's eye and he said, "Do you love me?" Peter
said, "Yes, I love you." And he said, "Feed my sheep." And he said a second time,
"Peter, do you love me," and Peter said, "Yes, I love you." He said, "Feed my
lambs." And he said to him a third time, "Peter, do you love me," and Peter was
distressed because he said to him a third time and he said, "Lord, you know all
things. You know that I love you." He said, "Feed my sheep." (I just want you to
know that we're even now. Three times you denied me, three times I make you
tell me what I know is true. You love me.)
Unpredictable, unstable, unreliable, irresponsible, compulsive, wonderful,
enthusiastic, passionate, blundering idiot, Peter, first Pope, Rocky Johnson.
Judas denied his Lord and he went out and he hanged himself. Have you ever
thought of hanging yourself? If you have ever gone out and wept bitterly, then
you have had the thought in your mind and in your heart that it would be easier
to end it all? A judge did that in Detroit this week. Many years of respect,
reputation, no doubt quality service, then exposed and he shot himself. So did
Judas. Suicide is probably the ultimate action of wounded pride. When I finally
come full turn and see who I really am, that's difficult enough to take. But, when
everybody else knows it too, it's almost easier just to be done with it all.
Judas hanged himself after betraying his Lord. Peter wept. He had all of the same
inclinations and all of the same feeling and all of the same self-accusation and all
of the same pain, but he caught Jesus' eye, and instead of killing himself, instead
of giving up on himself, instead of selling short the grace of God, he came back
once more. Rocky Johnson.
Alexander White, the great Scottish preacher with fruitful imagination, has us
imagine Peter climbing into the pulpit to preach the funeral sermon of Judas.

© Grand Valley State University

�Peter: Rocky

Richard A. Rhem

Page 6	&#13;  

What do you think might have been his text? What do you think might have been
his plea, his cry to those who gathered in the wake of Judas? Might he not have
said to that gathered audience, "Judas quit too soon. He gave up on God and so
he gave up on himself. But don't ever give up on God, for His grace is greater than
all our sins. No matter how deep you have fallen, how badly you have failed, how
dark the night, how deep the pain – grace greater than all our sins can transform
us and make us new again."
Rocky Johnson. Let him be a sign to us that the Church is founded on the
possibility of a second chance, of a new lease on life, of beginning all over again!
And then, with Rocky Johnson, maybe we, too, will come to the point where
someone will say, "Speak no more in his name," and we'll be able to say with calm
confidence and deep assurance, "You'll have to judge for yourself whether it is
right to obey God or man. But, as for me, I cannot but speak the things that I have
seen and heard. Jesus Christ whom you crucified, God raised up. And he's made
me new. Blessed be His holy name." Amen and amen.

© Grand Valley State University

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                    <text>Grand Valley State University
Veterans’ History Project
Ben Peters
Cold War/Vietnam War
1 hour 57 minutes 12 seconds
(00:00:14) Early Life
-Born on April 26, 1941
-Grew up on a farm in Holmes County, Florida
-His father was a farmer
-He was the youngest of ten children
-He had to quit school after the ninth grade
-When he was a baby his family was in an accident with a drunk driver
-His mother suffered a crushed hip and was on crutches for the rest of her life
-At the time government aid wasn’t an option
-He had to go to school and work part time to support the family
(00:02:15) Enlisting in the Navy
-He had always planned on joining the Navy
-He enlisted in the Navy sometime in 1958 when he was seventeen years old
-His parents granted him permission to join
-Upon joining he made sure that his mother was made his dependent
-This meant $78 of his paycheck each month was sent back to his mother
-While in the Navy he lived on about $40 a month
-Two of his brothers had fought in WWII, one in the Army and one in the Navy
-He hadn’t even considered serving in the Army until he joined the Navy
(00:03:35) Basic Training
-He was sent to San Diego, California for basic training
-For him the quality of living increased upon joining the Navy
-First time that he had access to indoor plumbing
-He had no problem with the discipline of the military
-Just did what he was told to do and everything went well after that
-Basic training lasted nine weeks
-Eight weeks of training and one week of serving in the mess hall
(00:05:07) Serving on the USS Bennington
-After graduating from basic training he was allowed to go home on a short leave
-His orders were to report to the USS Bennington which was docked in San Diego
-A week after reporting to the USS Bennington he went on his first cruise
-The USS Bennington was an aircraft carrier
-Specifically an attack carrier that carried about 200 fighter jets
-He worked in the boiler room
-Prior to joining the USS Bennington he had never been on a ship before
-The ship was so big that if you were below decks it didn’t even feel being on a ship
-This meant that the only time that he got seasick was when they hit rough water
-The first cruise lasted six months

�-During the cruise stopped in Hawaii and then at Yokosuka, Japan and at Sasebo, Japan
-They were allowed to go ashore at Hawaii and at Japan
-It was a culture shock for him, but he enjoyed the experience
-Couldn’t understand why some sailors were complaining
-Felt that they were taking too much for granted
-His purpose working in the boiler room was to provide steam for the ship
-Both for the engine and for the catapult that launched jets off of the ship
-There were eight 600 pound boilers
-The boiler room’s temperature was about 120oF
-Worked either four hours on then four hours off or four hours on eight hours off
-If you weren’t in the boiler room you were also doing other duties
-Basically there wasn’t a lot of downtime on the ship
-There were 2000 sailors onboard
-He only worked with fifty at the most, and usually no more than twenty five
-After the cruise they returned to San Diego and stayed in port for one week
-After returning to port for a week they would set sail for two weeks
-Go directly out into the Pacific Ocean
-Sail to Seattle, Washington or to Long Beach, California or San Francisco, California
-When they sailed to an American port they would stay for three or four days
-Each year they would go on a six month cruise to the Far East
-Never got to see Australia or mainland Asia while in the Navy
-While onboard the USS Bennington there were never any crisis moments due to the Cold War
-Even at sea they were able to receive mail from home
-A mail plane would routinely fly in to deliver mail
(00:13:17) Leaving the Navy
-He stayed in the Navy for four years
-At the end of his service in the Navy he was a Boiler Tender 2nd Class Petty Officer (E5)
-He had made it to the rank of E5 in three years as opposed to four years
-He had the option to become an E7 (Chief Petty Officer), but decided not to reenlist
-At the end of his time in the Navy he wanted to transfer to the Army to become a paratrooper
-He was colorblind though which meant he couldn’t be a paratrooper
-Before leaving the Navy he was able to get his GED
-His time in the Navy ended in March 1962
-At the end of his enlistment he was in the Philippines
-Left the ship at Subic Bay then travelled up to Clark Field
-Because he was a petty officer he could fly home, not sail home
(00:17:19) Joining the Army &amp; Basic Training
-He stayed out of the military for over ninety days
-Enlisted in the Army and reported for basic training on May 10, 1962
-His basic training was at Fort Jackson, South Carolina
-He entered the Army as a corporal and was able to go through basic training with that rank
-This meant that he was treated as more of an assistant than a trainee by drill sergeants
-He didn’t have to go through the marching and disciplinary drills like other trainees
-Basic training lasted eight weeks
(00:20:18) Advanced Individual Training (AIT)
-After basic training he went to AIT to specialize as an infantryman

�-AIT was also at Fort Jackson
-There was more classroom work and more of an emphasis on weapons training and tactics
-At the time that he was in AIT Vietnam wasn’t even really talked about yet
-AIT lasted another eight weeks
(00:21:49) Special Forces
-After AIT he was approved to go into the Special Forces
-He was sent to Fort Bragg, North Carolina to wait for his training to begin
-Stayed at Fort Bragg and waited for two or three months
-Ultimately he never got any training and was transferred before it began
-He wanted to be a medic in the Special Forces, but was told he’d probably go into demolitions
(00:23:38) Transfer to the 82nd Airborne Division
-After the Special Forces he was transferred to the 82nd Airborne Division in late 1962
-He stayed with 82nd Airborne Division for six months
-During his time with them he served as a fire team leader for a squad
-In command of four soldiers in a squad
-Before going to the 82nd he was able to complete Jump School (paratrooper school)
-Able to do this in spite of his colorblindness
(00:25:10) Transfer to Fort Benning
-After six months with the 82nd he requested a “Hardship Transfer” to Fort Benning, Georgia
-He wanted to be closer to his mother because her health was deteriorating
-At Fort Benning he was able to get into the Infantry School there
-He served as an assistant to the instructors
-Specifically in the areas of navigation and squad tactics
-While in the Infantry School he was introduced to platoon and company sized tactics
-Stayed at Fort Benning for three years
(00:26:55) Becoming a Helicopter Mechanic
-After his time at Fort Benning he applied to go to Officer Candidate School (OCS)
-He wasn’t able to go because his paperwork got lost
-He applied for the mechanics course and was approved for that
-He was sent to Fort Eustis, Virginia for Helicopter Mechanic Course
-The training lasted about nineteen weeks
-After that he was assigned to the 101st Airborne Division
-When he joined the 101st Airborne Division he was a sergeant
-He joined the 101st in December 1965
-Only wound up staying with the 101st for only six months
-While at Fort Eustis he had applied to go to OCS, but he was denied
-His colorblindness prevented him as well as a misdemeanor from his time in the Navy
(00:31:10) First Deployment to Vietnam
-After the 101st Airborne Division he was assigned to the 173rd Airborne Brigade
-As a result he received orders to be deployed to Vietnam
-He was willing to go wherever he was told to go
-As a career soldier he welcomed going to a combat zone
-He flew to San Francisco and then flew out of there bound for Vietnam on a chartered jet
-En route they stopped at Guam (or Wake Island) to refuel
-He arrived at Tan Son Nhut Air Base, South Vietnam
-It was shocking, but fascinating, to get rapidly immersed in Vietnamese culture

�(00:33:23) Duty with the 173rd Airborne Brigade
-The 173rd was based out of Bien Hoa Air Base which was twenty miles from Tan Son Nhut
-From Tan Son Nhut he was taken to Bien Hoa on a bus
-His assignment was to be a helicopter mechanic for the 166th Transportation Detachment
-Because of his rank he was made a shift leader immediately
-They had pretty good living conditions compared to what the infantry had in the field
-Started off living in tents, but eventually built more permanent living structures
-Learned that you couldn’t leave tools out in the sun, otherwise they’d be too hot to touch
-He stayed at Bien Hoa for the entirety of his deployment
-He only went out into the field if a helicopter was shot down
-He would go out with another mechanic and assess if it could be salvaged
-If it could be salvaged it would be repaired in the field and then flown out
-He would go into the field once every two or three weeks
-He enjoyed going into the field, but recognized that it was still dangerous
-The mechanics would go in with weapons and an infantry escort
-One time an escort was not available and a mechanic was killed
(00:36:56) Downtime in Vietnam
-He was allowed to go off of the base when he had free time
-There were brothels and bars near Bien Hoa that catered to the soldiers
-He remembers visiting the bars and that they were small
-He doesn’t recall there being any discipline problems because of the brothels or bars
-He had a friend that was an E6 (staff sergeant) working at the port in Saigon
-He was able to go and visit him two or three times during that deployment
(00:39:12) Loss in Vietnam
-He remembers one soldier in his crew that had a family back home with a baby on the way
-This crewman wanted to transfer to a helicopter crew to be a crew chief
-It meant getting a better pay, but also being in greater danger
-Ben tried to convince him not to transfer, but he did anyway
-A few weeks later that crewman was killed
-That was the one thing that happened during the first deployment that stuck with him
-It taught him not to get too close to people in Vietnam
(00:40:59) Officer Candidate School (OCS)
-At the end of 1966 he was finally approved to go into Officer Candidate School
-He flew back from Vietnam to Fort Benning, Georgia
-He knew what to expect upon going into OCS after spending so much time at Fort Benning
-The verbal harassment didn’t really surprise him, or faze him at that point
-During one training mission he was made a rifle company commander
-As a result he was scrutinized more, but also supported more
-The trainers during OCS were tough, but they were supportive of him
-Some of the candidates were washed out or recycled into a new class
-Some men just couldn’t take the training anymore or just didn’t want to be an officer
-OCS lasted six months
-There was an option to have a different specialization, but he decided to stick with the infantry
(00:45:22) Deployment to West Germany
-He was deployed to West Germany after completing OCS

�-He was assigned to the 1st Battalion 36th Infantry Regiment 3rd Armored Division
-Twenty miles north of Frankfurt, about 75-100 miles from Czechoslovakia
-In 1968 Soviet troops occupied Czechoslovakia and his unit was placed on the border
-Their potential mission would have been to stop a Soviet invasion
-They were given a half hour survival time in the event that that happened
-During his time in Germany he made the rank of first lieutenant
-Started off as a weapons platoon leader
-Then moved on to being a support platoon leader
-Dealt with the supply logistics for the battalion
-After being a support platoon leader he was made a company commander
-His company was under strength (only about 50% of what a normal company should be)
-The problem was that men were volunteering to be redeployed to Vietnam
-As a result this was taking troops out of Germany
-During his time as company commander he didn’t have any discipline problems
-While in Germany he was allowed to live off of the base
-Only spent a night or two at home though
-After being deployed to Germany he served with a whole new group of soldiers
-He stayed in Germany for two years and returned to the U.S. in 1969
(00:53:15) Military Advisor Training and Language Courses
-Upon returning to the U.S. he applied to become a military advisor and learn Vietnamese
-He felt that having more training would make him more valuable as an officer
-He was sent to Fort Bragg, North Carolina for the military advisor training
-Taught about Vietnamese culture and propriety in Vietnam
-Basically how to interact with the people without offending them
-The language course was split between Fort Bragg and Fort Bliss, Texas
-During the course he could carry on a conversation in Vietnamese with his classmates
-In Vietnam the people could barely understand him
-He wound up not becoming a military advisor in Vietnam
-He wishes that he could have been attached to a South Vietnamese unit
-Because of his training he was made the S5 Officer (public affairs) for his battalion
-He would go into villages with medics and provide assistance to the people
(00:56:35) Redeployment to Vietnam
-When it came time to be redeployed he knew that he would be going over as part of the Army
-Not as part of the Military Assistance Command Vietnam (MACV)
-He was redeployed to Vietnam in January 1970
-Became the S5 Officer for the 2nd Battalion/506th Infantry Regiment 101st Airborne Division
-Based out of Camp Evans near the demilitarized zone and the coast
(00:59:22) Duty as an S5 Officer
-He was part of what was called the “pacification” program
-Basically winning over the Vietnamese civilians to support the United States
-He was in charge of making sure orphanages in Quang Tri were supplied
-He would go into villages with medics to provide aid to villagers that needed it
-He was also in charge of making sure supplies were gathered and distributed to civilians
-He also had a team that helped train Vietnamese militias
-They would go into villages and train civilians how to fight against the communists
-Men that had been in the field were used for this job

�-It was still dangerous, but it was more relaxing than being in the field
-While operating as the S5 Officer the area was fairly quiet in terms of enemy activity
-There were signs of fighting though, especially among the civilians
-Remembers treating civilians that had been wounded by American weapons
-Indicated that they were probably Viet Cong, but it couldn’t be proven
-Made sure that they were treated anyway even if they were a possible enemy
-HQ Company (the company he was in) dealt with the logistics for the battalion
-Overseeing where supplies, combat personnel, and medics were in the field
-There were seventy five personnel in the company spread out around the area
-He spent most of his time on Camp Evans or on firebases
-Checking up on personnel on firebases and seeing if they needed personnel or supplies
-He had good people working for him
-He was an S5 officer from March to July 1970
(01:05:20) The Ripcord Campaign
-The 2nd Battalion of the 506th Infantry Regiment was very active during the Ripcord Campaign
-His job was to make sure that companies were resupplied and combat effective
-The catch to that was that he was responsible even if the circumstances weren’t helpful
-Example: He had to be flexible with commanders in the field
-Example: Had to be flexible with the weather
-There were times where helicopters couldn’t fly due to fog
-This meant supplies or a medevac couldn’t get to soldiers in the field
-He was busy all the time
-He had a good idea of what was happening in the field around Camp Evans
-Kept up on the units by using the radios in the Tactical Operations Center at Evans
(01:09:35) The Battle of Firebase Ripcord
-On July 1, 1970 the North Vietnamese began a siege of Firebase Ripcord
-When the Battle of Ripcord began he was on R&amp;R in Hawaii with his wife
-When he got back he was told that he was being reassigned to command Bravo Company
-He was sent out to Ripcord on July 17, 1970
-The next day on July 18 a Chinook helicopter was shot down on Ripcord
-B Company’s duty on Ripcord was to provide perimeter security
-This basically meant digging in on the firebase and enduring the enemy barrage
-He would go out and check the positions of his men when the barrage would stop
-He was in Ripcord’s Tactical Operations Center when the Chinook was shot down
-Remembers that it crashed into the artillery’s ammunition dump
-As a result the ammunition started to explode
-One of the helicopter crewmembers was killed in the crash
-A large number of artillery guns were also destroyed in the crash as well
-He monitored what was happening to the units in the field in the Tactical Operations Center
(01:17:50) The Fall of Firebase Ripcord
-On July 22 he was told that Ripcord was going to be evacuated
-That same day Colonel Lucas was mortally wounded
-Ben was called to the Tactical Operations Center by Lucas
-Lucas gave him his map and said that he was in command now
-Lucas was evacuated to Camp Evans and he died on the helipad
-When it came time to be evacuated there were still Pathfinders in the field

�-He was able to evacuate everyone else at Ripcord before himself
-He was one of the last people left on Ripcord
-After the evacuation there was still one Vietnamese soldier that had been mistakenly left behind
-He was evacuated before the firebase was overrun though
-After everyone was off the firebase he remembers that it was eerily quiet
-Even the North Vietnamese artillery had stopped firing
-After leaving Ripcord U.S. B-52 bombers flew in and carpet bombed the area
-He, and the rest of the survivors from Ripcord, regrouped at Camp Evans
(01:28:00) Commanding B Company after Ripcord
-After Ripcord he was left with only about sixty or seventy men in his command
-They returned to the area where Ripcord had been to continue with their patrols
-He kept Colonel Lucas's map all throughout the rest of his time in Vietnam
-Long after the war he donated it to the Museum of the Infantry School at Fort Benning
-After Ripcord there wasn't as much enemy activity
-Remembers two men getting killed due to an accident involving a claymore landmine
-The irony was that one of those men had been very proficient with claymores
-They ran into a few ambushes, but it was never anything major
-He remembers a rocket propelled grenade hitting a helicopter during a resupply operation
-It didn't stop the helicopter from flying, but it did damage the cockpit
-At this point the North Vietnamese were just working to make sure their presence was known
(01:37:10) Leaving Vietnam &amp; Stateside Service
-He was back to the United States before Christmas 1970
-His new assignment was with the 82nd Airborne Division at Fort Bragg, North Carolina
-He requested a staff position so that he could also go to college
-His request was denied because his orders were to command A Company
-He commanded A Company for eleven months
-After those eleven months he received his "reduction in force" letter
-Basically the Army was trying to downsize as Vietnam was starting to wind down
-His replacement wasn't deemed good enough, so he was allowed to stay in
-At least until a suitable replacement was found
(01:42:50) Reenlisting
-After he was discharged he was able to reenlist, but not as a captain
-When he reenlisted he went in as sergeant
-He went to Montgomery, Alabama to reenlist
-He requested his assignment to be at Fort Rucker, Alabama and that request was granted
-At Fort Rucker he served as a flight operations officer
-After being at Fort Rucker for thirty days he was promoted to staff sergeant
-He was told that there was a chance he'd be sent to Thailand to assist with command there
-He was more than willing to take the job, but was ultimately declined
(01:46:02) Assignment to Greece
-He was selected to be sent to Athens, Greece
-He was to be the noncommissioned officer in charge of a nuclear weapons storage site
-During that deployment he was allowed to bring his family
-Before starting his duty in Athens he had to get special clearance
-He arrived in Greece in 1973 and stayed until 1975
-While he was in Greece the dictator Papadopoulos was overthrown

�-He was a dictator, but he was also pro-American
-Under him they had IDs that protected them from being arrested
-Under the new dictatorship those IDs were taken away
-He remembers American cars being vandalized and destroyed
-They were able to live on the base, but that was the only place they really could live
(01:50:00) End of Service
-He returned to the United States in 1975
-His enlistment was up so he decided to reenlist again
-He was assigned to Fort Rucker again
-This time he got his formal qualification to be a flight operations officer
-He ended his service at Cairns Army Airfield, Alabama
-Retired as a flight operations chief
(01:50:30) Life after the Army
-He went back to school and learned about upholstery and carpentry
-He wound up getting a job in the Post Office
-Became a customer service supervisor and retired from that after twenty years
(01:51:27) Reflections on Service
-Learned to never give up
-If you want something bad enough you'll have to work for it
-He has no regrets about any of his service
-Because of his service he met his wife when he was at Fort Benning in the early 1960s
-As of 2014 they have been married for forty nine years

�</text>
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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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                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives</text>
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                  <text>Smither, James&#13;
Boring, Frank</text>
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455"&gt;Veterans History Project interviews (RHC-27)&lt;/a&gt;</text>
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                <text>Peters Jr., Benjamin (Interview outline and video), 2014</text>
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                <text>Ben Peters was born in 1941. He grew up on a farm in Holmes County, Florida and enlisted in the Navy in 1958. He served for four years on the carrier USS Bennington. After leaving the Navy, he enlisted in the Army in 1962. He served with the 82nd Airborne Division, then at the Infantry School in Fort Benning, Georgia, then as a helicopter mechanic with the 101st Airborne Division. In mid-1966 he was sent to Vietnam with the 173rd Airborne Brigade and served as a helicopter mechanic for the 166th Transportation Detachment at Bien Hoa Air Base. After six months he returned to the United States to go into Officer Candidate School at Fort Benning, Georgia. After completing Officer Candidate School he was sent to West Germany to serve with the 1st Battalion 36th Infantry Regiment 3rd Armored Division for two years. Returning to the U.S. in 1969, he trained to be an adviser to Vietnamese force, but when he redeployed to Vietnam in January 1970 he was sent to the 2nd Battalion of the 506th Infantry Regiment of the 101st Airborne Division as their public relations officer and worked with civilians in the area around Camp Evans. During the siege of Firebase Ripcord in July, he went to the base to take over the battalion's B Company, and was in charge of security as the base was evacuated on July 23.  He continued to command B Company until he left Vietnam in December 1970. After the Vietnam War he served at Fort Bragg with the 82nd Airborne Division, at Fort Rucker, Alabama as a flight operations officer, in Athens, Greece as noncommissioned officer in charge of a nuclear weapons storage site, and then at Cairns Army Airfield, Alabama as a flight operations chief until he left the Army in 1975.</text>
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                <text>Peters Jr., Benjamin</text>
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                <text>Oral history</text>
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              <elementText elementTextId="780613">
                <text>Veterans History Project (U.S.)</text>
              </elementText>
              <elementText elementTextId="780614">
                <text>United States--History, Military</text>
              </elementText>
              <elementText elementTextId="780615">
                <text>Michigan--History, Military</text>
              </elementText>
              <elementText elementTextId="780616">
                <text>Other veterans &amp; civilians--Personal narratives, American</text>
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              <elementText elementTextId="780617">
                <text>Vietnam War, 1961-1975--Personal narratives, American</text>
              </elementText>
              <elementText elementTextId="780618">
                <text>United States. Navy</text>
              </elementText>
              <elementText elementTextId="780619">
                <text>United States. Army</text>
              </elementText>
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          </element>
          <element elementId="44">
            <name>Language</name>
            <description>A language of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="780620">
                <text>eng</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="780624">
                <text>Text</text>
              </elementText>
              <elementText elementTextId="793648">
                <text>Moving Image</text>
              </elementText>
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          <element elementId="48">
            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="780625">
                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455"&gt;Veterans History Project collection, (RHC-27)&lt;/a&gt;</text>
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            </elementTextContainer>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="780626">
                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="780627">
                <text>Grand Valley State University Libraries. Allendale, Michigan</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="46">
            <name>Relation</name>
            <description>A related resource</description>
            <elementTextContainer>
              <elementText elementTextId="780628">
                <text>Veterans History Project (U.S.)</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="796217">
                <text>application/pdf</text>
              </elementText>
              <elementText elementTextId="797917">
                <text>video/mp4</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
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