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                    <text>Are you looking
for a course for
Winter 2013?

F~U~AUlT

-.
-

Are you interesteq in how sexuqlity qnq
genqer qre constructeq in our society?

Do you want to en9a9e with scholarship that questions the boundaries
and binaries in current beliefs about sexuality and qender?

T

Id take

I
What: Queer Theory
(WGS 380, section 03)
When: Winter 2013
TuTh 4-5:15
Where: Allendale campus

STJ\;f ES
INJURY

A note on the proposed LGBTQ Minor: This course will.form a center of the LGBTQ
Minor when it is approved. For more in.formation about the LGBTQ Minor, contact Dr.
Underwood [Underwok@gvsu.edu or 616-331-8516]. For information about the Queer
Theory course, contact the professor, Dr. Laurel Westbrook [westbrol@gvsu.edu].

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                    <text>.,.~'
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                    <text>Grand Valley State University
Veterans’ History Project
Duane Quigg
World War II
51 minutes 28 seconds
(00:00:09) Early Life
-Born in Albion, Michigan on June 29, 1925
-Lived in Albion until he was drafted
-His father started off working as a manager at a gas station
-He also did odd jobs throughout the Great Depression
-One of his projects was buying, repairing, and selling motorcycles
-Eventually set up his own garage behind his house
-He would repair vehicles for farmers in the area
-They would pay him in the form of livestock
-He (Duane) remembers feeding chickens and milking cows
-He had one brother that was five years younger
(00:02:20) Start of the War
-He remembers going to buy some milk and driving home
-He heard the news on the radio that Pearl Harbor had been bombed
-He was the first in his family to know and told them when he got home
-He felt that President Roosevelt had known that Japan would attack Pearl Harbor
-Which means he felt that Japan was eventually going to attack the United States
-Knew that scrap metal was being sold to Japan and they were building up their military
-He was also aware of Japanese-American relations being tense and of the war in Europe
-Felt that eventually that he would get involved in the war
(00:04:26) Getting Drafted
-He wanted to become a fighter pilot in the Army Air Force
-He went to Battle Creek, Michigan for the testing and failed the eye test
-Decided to just wait to get drafted at that point
-He graduated from high school in June 1943
-Prior to graduating he had qualified to go into the Army Specialized Training Program
-He was drafted on July 11, 1943
(00:05:31) Basic Training
-He was sent to Fort Benning, Georgia for basic training
-Went from Battle Creek, to Chicago, to Fort Benning by train
-It was the first time that he had ever gone on a long train ride
-The train didn’t stop much on the trip down to Georgia
-He arrived at Fort Benning in the late summer of 1943
-They were quartered south of the Officer Candidate School
-They were trained to recognize certain types of snakes that were native to Georgia
-Remembers being told to recognize the difference between coral and king snakes
-There was a high emphasis on discipline
-There weren’t any problems with that because the men were willing to accept authority
-The drill sergeants were reasonable people

�-He won the obstacle course competition at the end of basic training
-He was in good physical shape when he went into the Army
-He didn’t have a problem adjusting to Army living
-Basic training lasted twelve weeks
-Knew that he would be going to the Army Special Training Program after basic training
-There were a large number of men from Michigan and from the Boston area
-The majority of the men from Boston were older
(00:10:18) Army Special Training Program (ASTP)
-He was sent to the University of Pennsylvania in Philadelphia for ASTP
-He was assigned to a dorm room to live in for the course
-It was a semester long course condensed into twelve weeks
-He knew some men had to drop out because it was too difficult
-He wasn’t able to complete ASTP because he was being assigned to the infantry
-More men were needed for the pending invasion of Europe
-ASTP was supposed to prepare men to be educated [primarily as engineers] for during and after
the war
-He knew a man who wound up going from the ASTP to work on the Manhattan Project
(00:13:14) Assignment to the 95th Infantry Division
-He was assigned to the 95th Infantry Division based at Indiantown Gap, Pennsylvania
-During his time there he volunteered for mountain climbing school
-He was sent to West Virginia to Seneca Rocks Climbing School
-It lasted two weeks and he enjoyed it
-He returned to Indiantown Gap and was told he would be deployed to Europe
-Learned of this in early spring 1944
(00:14:55) Deployment to European Theatre
-He was sent to Fort Miles Standish near Boston
-He boarded a repurposed cruise ship that was being used as a troop transport
-It was an uncomfortable voyage because it was just not meant for transporting soldiers
-They sailed over with an escort because U-Boats were still a threat
-The voyage took four (or five) days
-Remembers that more men got seasick on the voyage home, but not the voyage there
-They landed in Liverpool, England and he was sent to a camp near Winchester, England
-Arrived in England shortly after D-Day
(00:18:24) Arrival in Mainland Europe
-He left out of Southampton, England to sail across the English Channel aboard a LST
-Wound up having to spend a week in the English Channel
-They landed at Omaha Beach sometime in late summer 1944
-By the time they arrived Paris had been liberated by Allied forces (August 25, 1944)
-Spent a week living on the beach while vehicles moved closer to the front
-He was part of an antitank company in the 95th Infantry Division
-They had 57mm antitank guns, bazookas, and small arms (rifles, machine guns, etc.)
(00:20:33) Fighting in the French Countryside
-After getting established in France they began to move inland toward the Maginot Line
-They moved into the area around Metz, France
-There was bitter fighting in that area although he didn’t see much action
-Eventually the German forces in Metz were surrounded

�-The frontline was still nearby and there was concern about a counterattack
-Beyond Metz they started to encounter more German resistance and take casualties
-He carried a bazooka, but never actually fired it in anger
-There was one time where they moved into a village and came up against a German tank
-Remembers a P-51 fighter plane disabling the tank for them
-That same day he had a close encounter with a German artillery shell
-Same shell managed to hit a group of men in his unit
-Remembers his mother telling him later that she knew he was in danger that day
(00:29:55) Saar River Region
-From Metz they moved into the Saar River region and secured the only standing bridge
-Recalls seeing lots of dead American soldiers that had tried to take the bridge
-They moved into the area in December 1944 just prior to the Battle of the Bulge
-They were very close to the Siegfried Line
-There were times where he had to stand guard on the bridge
-At one point he had to cross over the bridge to help attack German artillery
-He remembers being in a building and a mortar shell coming through the ceiling
-Fortunately for him it was dud
-They stayed in the Saar River region for a couple weeks until the Battle of the Bulge began
(00:33:48) The Battle of the Bulge and Afterwards
-After the German offensive was stopped they moved to Bastogne
-From Bastogne they moved to Liege, Belgium and stayed for a couple weeks
-During that winter he was always able to sleep in a building and not outside
-They moved to Maastricht, Netherlands after the Battle of the Bulge
(00:35:33) Pushing into Germany
-By early spring 1945 they were beginning to push into Germany
-Two weeks before Easter 1945 they were ordered to take Berlin
-At the last minute the orders were changed due to the Soviets conquering Berlin
-They moved into Bremerhaven, and from there to Hannover, and there to the Ruhr Pocket
-As they moved into Germany he saw nothing but rubble
-Especially in an industrialized area like the Ruhr Pocket
-The Allied air force had laid waste to that part of Germany
-The German countryside had been mostly spared though
-Towards the end of the war he started to see a lot of German refugees
-As they pushed into Germany they liberated a few prisoner of war camps holding Soviet troops
(00:38:26) End of the War in Europe
-While they were in Maastricht he remembers seeing a German fighter jet
-The first of its kind, it was the Me-262
-He wanted to write to his father about it, but that information was censored
-He remembers at the end of the war when he was in Germany he was on guard duty
-During one shift, early in the morning, twenty Germans surrendered to him
-At the end of the war German soldiers began surrendering en masse
-Noticed that many of the soldiers were either very young, or very old
-Even at the end of the war they were still encountering some resistance
-If they did encounter resistance the Germans would scatter and retreat
-He was in the Ruhr Pocket when Germany surrendered on May 8, 1945
-He stayed in the Ruhr Pocket until he was sent home

�(00:42:08) End of the War &amp; Coming Home
-He arrived in the United States on June 28, 1945
-He remembers after the war German civilians would interact with American soldiers
-They would trade with German civilians
-German women wanted attention from the American soldiers
-Upon going home his ship got caught in a hurricane
-He stayed on deck because below decks it reeked of vomit
-The storm lasted three days
-Arrived at Newport News, Virginia
-He was given a thirty day leave home
-After the thirty days he reported to Camp Shelby, Mississippi on August 1, 1945
-He was preparing to be a part of the invasion of Japan
-On August 6 and 9 the atomic bombs were dropped ending the war in the Pacific
-He has always been grateful to President Truman for making that decision
-Feels that ultimately it saved American and Japanese lives
-Sure that it probably saved his life as well
-He had enough “points’’ to get out of the Army
-Instead he volunteered to replace the company clerk
-He was sent to Fort Bragg, North Carolina and stayed there until January 1946
-His duty was to process soldiers that were being discharged from the Army
(00:47:28) Life after the War
-After the war he returned to Michigan and attended Albion College on the GI Bill
-He got married in 1947
-He and his wife moved down to Angola, Indiana and he attended Tri-State University
-He majored in engineering
-After the war he wanted to live on the northern part of Lake Michigan
-He got a job in Muskegon and worked there until the 1960s
-After that he started his own business
(00:49:22) Reflections on Service
-He made lifelong friendships while in the Army
-And there are some men he wishes that he had stayed in contact with
-He feels fortunate to have gotten to see parts of the world he may never have gotten to otherwise
-He has been able to travel to the places he served in Europe with his grandchildren
-He still can’t be sure that the war had a profound impact on him
-All he knows is that he is who he is, regardless of his service

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                  <text>Decorated Publishers' Bindings</text>
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                  <text>From the early 1870s to roughly 1930, many publishers issued their commercial book covers with a remarkable variety of graphic designs and illustrations. This sixty-year period saw many artists and designers contributing to this art form. While some can be identified from their style or initials, others remain unknown.</text>
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                  <text>Lincoln and the Civil War Collection</text>
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                <text>Quo Vadis: A Tale in the Time of Nero</text>
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                <text>Binding of Quo Vadis: A Tale in the Time of Nero, by Henryk Sienkiewicz, published by Henry Altemus, 1897.</text>
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                  <text>Photographs, negatives, and lantern slides digitized from the papers of engineer and archaeologist Robert H. Merrill. A Grand Rapids native, Merrill held an accomplished career as a civil engineer. He founded the company Spooner &amp; Merrill, which held offices in Grand Rapids and Chicago. From 1919-1921, Merrill lived in China, working as Assistant Principal Engineer on a reconstruction of the Grand Canal - the oldest and longest canal system in the world. Merrill became fascinated by archaeology, and among other projects, he traveled to the Uxmal Pyramids in Yucatan, Mexico, with a research expedition from Tulane University. Merrill's photo collection includes images of his travels and projects, friends and family. </text>
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            <description>A name given to the resource</description>
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                <text>Quoddy dams looking north</text>
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            </elementTextContainer>
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                <text>Black and white photograph of a stone triangle on a hill overlooking Passamaquoddy dams. A fence is visible between the hill and the lake with trees along part of the lake.</text>
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          <element elementId="49">
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            <description>The topic of the resource</description>
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                <text>Passamaquoddy Bay (N.B. and Me.)</text>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
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                <text>Robert H. Merrill papers (RHC-222)</text>
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            </elementTextContainer>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="935304">
                <text>In Copyright</text>
              </elementText>
            </elementTextContainer>
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                <text>Merrill, Robert H., 1881-1955</text>
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                    <text>Adm. Thomas Moorer:

I think the greatest satisfaction one
gets is derived from the opinion that
people have about you-people who
have been around you your whole
life-as to your character and your
compassion and your fairness, and the
way you deal with people, and the
way you do your job and whether you
have tried to sacrifice other people for
your personal benefit. In the Navy, we
call it service reputation, and I think
that's the most important thing.
-ro!i1.·Mca~)icssman, Th, A.ch;,,,,,,,,,,, Factors

W.N.P.BARBEILION

11

The Jom.mal of a disappointed man"

1 returned, and saw under the sun, that the race is not
to the swift, nor the battle to the strong, neither yet
bread to the wise, nor yet riches to men of understandin
nor yet favour to men of skill, but •ime and chance
happen to them all.
For man also knows not his tin!, as the fishes that a.re
taken in an evil net, and as the birds that are caught
in the snare, so are the sons of men snared in an evil
time, when it falls sudenly me them • "
upon

, 11

Gerda Weissmann Klein:
Most people think the Holocaust
camps were like snake pits-that people stepped on each other for survival.
It wasn't like that at all. There was
kindness, support, understanding.
I often talk about a childhood
friend of mine, Ilse. She once found a
raspberry in the camp and carried it in
her pocket all day to present to me
that night on a leaf.
Imagine a world in which your entire possession is one raspberry, and
you give it to a friend. Those are the
moments I want to remember. People
behaved nobly under unspeakable
circumstances.
-Kristin Hdmorc in Th, Christian Sd,nc, Monitcr

"ADEAU IE:

U EN VAN WlL EL I

I

E

T
z.o.

�...

��•I

Gerda Weissmann Klein:

Most people think the Holocaust
camps were like snake pits-that people stepped on each other for survival.
It wasn't like that at all. There was
kindness, support, understanding.
I often talk about a childhood
friend of mine, Ilse. She once found a
raspberry in the camp and carried it in
her pocket all day to present to me
that night on a leaf.
Imagine a world in which your entire possession is one raspberry, and
you give it to a friend. Those are the
moments I want to remember. People
behaved nobly under unspeakable
circumstances.
-Kristin Hclmorc in Th, Christion Scin,c, Monitor

-----

-

Adm. Thomas Moorer:

I think the greatest satisfaction one
gets is derived from the opinion that
people have about you-people who
have been around you your whole
life-as to your character and your
compassion and your fairness, and the
way you deal with people, and the
way you do your job and whether you
have tried to sacrifice other people for
your personal benefit. In the Navy, we
call it service reputation, and I think
that's the most important thing.
-B. Eugene Gricssman, Tl,, Achi,-rnt Factors
(Dodd, Mead)

11

W.N.P.BARBELLION

The Jottynal of a disappointed man"

, "I returned, and saw under the sun, that the race is not
to the swift, nor the battle to the strong, neither yet
bread to the wise, nor yet riches to men of understandin
nor yet favour to men of skill, but ·Ume and chance
happen to them all.
For man also knows not his time, as the fishes that are
taken in an evil net, and as the birds that are caught
in the snare, so are the sons of men snared in an evil
time, when it falls sudenly BK them • n
upon

F.F.

CHTER

CADEAU IDE :

-'"1

HE ....
..WU

21

w

w

I

E .:I i

1./

VAN
z.o.

���</text>
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                  <text>Termaat, Adriana B. (Schuurman) </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>World War, 1939-1945 -- Underground movements -- Netherlands</text>
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              <name>Publisher</name>
              <description>An entity responsible for making the resource available</description>
              <elementTextContainer>
                <elementText elementTextId="810184">
                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives</text>
                </elementText>
              </elementTextContainer>
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            <element elementId="43">
              <name>Identifier</name>
              <description>An unambiguous reference to the resource within a given context</description>
              <elementTextContainer>
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                  <text>RHC-144</text>
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                  <text>Image</text>
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              </elementTextContainer>
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              <name>Type</name>
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                <elementText elementTextId="810188">
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                </elementText>
                <elementText elementTextId="810189">
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              </elementTextContainer>
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            <element elementId="44">
              <name>Language</name>
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                </elementText>
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                  <text>nl</text>
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      <name>Text</name>
      <description>A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.</description>
    </itemType>
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        <elementContainer>
          <element elementId="43">
            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
            <elementTextContainer>
              <elementText elementTextId="813311">
                <text>RHC-144_Termaat_WRI_Musings-Quotes-humanity-of-WWII-364</text>
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            </elementTextContainer>
          </element>
          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="813312">
                <text>Termaat, Pieter</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="813313">
                <text>Quotes of humanity on World War II</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="813314">
                <text>Notes and quotations compiled by Pieter N. Termaat about humanity and World War II. Partially handwritten.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="813315">
                <text>World War, 1939-1945</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="48">
            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="813316">
                <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>
              </elementText>
            </elementTextContainer>
          </element>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="813318">
                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
              </elementText>
            </elementTextContainer>
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              <elementText elementTextId="1033035">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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              <name>Title</name>
              <description>A name given to the resource</description>
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              <description>The topic of the resource</description>
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            <name>Subject</name>
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                    <text>R.C.A. Identity: A Call to Ecumenical Community
Article by
Richard A. Rhem
Minister of Preaching and Theological Inquiry
Christ Community Church
Spring Lake, Michigan
Published in
New Brunswick Theological Seminary Newsletter
Spring 1987, pp. 11-13
Since my mentor and very good friend, Hendrikus Berkhof, has suggested in an
interview for Perspectives conducted by Paul Fries that “identity problems might
be both a sign and fostering of spiritual decline,” I have reflected on this endeavor
in the Reformed Church and recognized that the question of identity has been
consciously or unconsciously with me for the past fifteen years in my pastoral
ministry at Christ Community Church in Spring Lake, Michigan. Berkhof’s
response to Paul Fries’ question about identity convinces me that he taught me
well in the four years I spent with him, for it was immediately following those
years during which I glimpsed the broad spectrum of Reformed thought, far
broader and grander than my own Midwestern roots and training had led me to
believe, that I returned to the local parish and led the congregation of the First
Reformed Church of Spring Lake to change its name of 101 years to Christ
Community Church.
In 1971 identity was a major concern. Our name change was a deliberate and
intentional decision to be an ecumenical community constituted by the blending
of traditions and the moving away from parochialism and narrow
denominationalism.
We were very careful to emphasize that we were not a community church
organized around a credal base which was the lowest common denominator of
those assembled. We were seeking to become Christ's people, Christ's community
and to define Christ we were shaped by our Reformed heritage and sought to be
enriched in our understanding by the other great Christian traditions. We drew
from the whole spectrum of Christian tradition. Paul said, “everything belongs to
you!” and so we mined the gold of several traditions.
Thus we honored the past but we determined to define ourselves by a new name
which pointed not to the whence from which we had come, but the whither
toward which we sensed the Spirit was leading us. Identity was a major concern.
We used the new name to create a new sense of identity. That new identity
prepared us as a congregation to be open and ready to receive all who came,
© Grand Valley State University

	&#13;  

�A Call To Ecumenical Community

Richard A. Rhem

Page 2	&#13;  

encouraged to come because the new name projected a new image into the larger
community, an image of openness offering the healing grace of Jesus Christ.
Identity Arises Out of Vision
Identity as Christ's community, a genuinely ecumenical expression of the Body of
Christ, was not arrived at through careful study and introspection, but rather
arose spontaneously out of the vision of being an ecumenical community. That
vision is true to our Reformed heritage at its best.
Calvin was deeply concerned for the reunion of the Church. In his book The
History and Character of Calvinism, J. T. McNeill writes:
His warm response to Archbishop Cranmer's proposal for a consensus
(1552) (He would cross ten seas if he could be of service), and his return to
this project in a letter to Archbishop Parker (1560) suggesting the
summoning of a meeting of Protestant clergy 'wherever dispersed', are
among many proofs of his constant readiness to promote the consolidation
of the Churches of the Reformation. Late in 1560 he proposed ‘a free and
universal council’ to end the divisions and ‘reunite all Christianity!’ He
even declared his willingness that the pope should preside in the Council
on condition that he undertake to submit to its decisions. (p. 200)
Over the years of our history we have not exhibited the same passion for unity as
we find in Calvin, although, along with much parochialism and fearful
defensiveness, there has always been an ecumenical impulse. On the basis of the
past fifteen years at the local parish level I can say without qualification that a
Reformed heritage can find true expression in the creation of a genuinely
ecumenical community that embraces the whole spectrum of Christian tradition.
We have become a truly ecumenical community. Diversity is the consistent
hallmark of Christ Community. We have grown with persons from a wide
diversity of traditions and confessional backgrounds. We have maintained a
marked theological posture shaped by the Reformed tradition, the very personal
nature of relationship to God out of our roots in Protestant pietism, the radicality
of Grace of the Lutheran tradition, openness to the Spirit's manifestation from
the Charismatic community, and the richness of liturgy and sacramental
understanding of the Catholic and Episcopal traditions. Such diversity has been
self-consciously embraced and cultivated. There is a little something to remind
everyone of their roots and thus to be “at home.” Yet the central focus on grace
and the real embodiment of grace — the possession of all the diverse traditions —
is so dominant that diversity is transcended in a deeper sense of the unity that
makes us one in Christ Jesus. The blending of traditions has made for a rich
tapestry: we have become a “Christ Community!”
It was that vision that captivated us in the beginning. The vision was the catalyst,
the driving force. It has been realized through the breaking up of traditionalism,

© Grand Valley State University

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Richard A. Rhem

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what Jeroslav Pelikan calls the dead faith of the living and the forging of a new
tradition, what he calls the living faith of the dead.
Vision Must Be Intentionally Implemented
Forging a new tradition, bringing the Eternal Gospel to new expression is
precisely the genius of the Reformed Faith at its best. It must be worked at selfconsciously and intentionally. In honest confrontation with the Scripture and in
obedience to Christ, a church must determine what the Spirit is calling it to be
and then work self-consciously to that end. Some years ago we attempted to
articulate what we felt we were being called to be. This is how we perceived our
identity: Christ Community is theologically self-conscious; it is catholic,
evangelical and reformed. It is firmly rooted in the historic Christian tradition:
catholic in that it seeks to express the one, holy, and apostolic faith symbolized in
the Apostles Creed; evangelical in that it believes that God's supreme revelation
of Himself and the Good News of His grace appeared in Jesus Christ — “Our
message is that God was making friends of all persons through Christ”; reformed
in that its articulation of the faith finds its authority in the Scriptures and is never
finished, but rather needs constant reformation and new translation, that it may
be understood afresh in every age.
Believing in God's eternal purposes of love for the whole created order, ours is a
theology of Grace. Grace is the heart of our theology, and the Church is that
community of persons who have received God's grace in Christ and who extend
that grace to one another in Jesus' name. In the proclamation of the Word in
worship, the nurturing of the community in study, the life of the community in
fellowship and the action of the community in mission, grace is the keynote, the
needs of persons primary, and the healing and wholeness of persons realizing
their full human potential to the glory of God, our goal.
Believing in the Sovereignty of God in the totality of the created order, and in the
Lordship of Christ in the full range of human existence, we are seeking to bring
the whole of life under the aegis of God's gracious rule — fashioning here a center
for creative Christian living, enabling a fully human existence....
We sought to envision our ministry as we entered the present decade. The
following posture has informed us:
Our world has become so small, the means of communication and data
processing so sophisticated and effective and society so dynamic that it is
very difficult to foresee very far into the future trends and movements
which may develop. Thus, it is not fruitful to project with fine details the
shape of the future ministry of the Church. In such a rapidly changing
world it is imperative that a congregation have a clear sense of identity,
knowing who it is, what it is seeking to become and the mission to which it
is committed. Having set that forth in the previous section, we seek here to
affirm that it is our intention to be sensitive to the shifting scenes of the

© Grand Valley State University

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Richard A. Rhem

Page 4	&#13;  

religio-cultural spectrum and flexible in our structure and program, ready
to engage the human situation at any point at which the Good News can be
proclaimed and incarnated....
Believing that God is ahead of us and beckons us from the future, we will
test the spirits of the age, open ourselves to the expanding horizons of
knowledge and encourage the pursuit of truth along the whole spectrum of
human endeavor.
Faithful to Jesus Christ and true to ourselves, we will shape our structure
and our program and execute our mission with openness, freedom and
confidence in the coming Kingdom of God.
Such a posture finds expression throughout the life of the congregation. Perhaps
the most visible expression of what we have become takes place in corporate
worship. Here we have sought to be true to our Reformed heritage while
enriching it by reaching back into the Catholic tradition.
We have made a self-conscious decision to move from the principle of
catechetical preaching which is the rule of our Book of Church Order, to the
celebration of the Christian Year. Rather than systematically treating the heads of
doctrine contained in the Heidelberg Catechism once in four years, we celebrate
the cycle of the Christian Year bringing us from Advent in December through
Pentecost in June, focusing on the themes of Incarnation, life of Christ, passion,
death, resurrection and ascension and the gift of the Spirit. Throughout the
summer we deal with the Old Testament and in the fall celebrate our
Reformation heritage.
Adopting the Christian Year as the determinant for our worship, we have —
again, self-consciously — combined the strength of the Reformation tradition
with the strength of the Catholic tradition…
In seriousness of preparation and care in execution we have sought to have the
mark of excellence on all we offer to God in our worship, recognizing that
worship is recognizing His “worth!” Our worship is theo-centric, reflective of our
Reformed heritage. Emotional stirring, warm feeling, inspiration, comfort and
encouragement are certainly important byproducts of worship, but they are
byproducts of offering praise and adoration to God. It is in drawing the worshiper
out of herself/himself into self-forgetfulness and into God-consciousness that the
people of God are truly blessed — a joy and peace grounded in the truth of God’s
being and His grace in Jesus Christ.
If the glory of God is kept in focus, then the drama of redemption which we
remember, re-enact, anticipate, will sweep the worshiper along and, becoming
God-intoxicated, will find his/her life inspired, spirit renewed, hope restored,
faith quickened. Then one will find new courage to go on again, new insight
whereby to gain meaning, understanding.

© Grand Valley State University

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Richard A. Rhem

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Identity and Context of Ministry
Identity arises out of a vision and then the vision must be brought to expression
deliberately and intentionally; and finally, the contours of the vision must
continue to be adjusted in terms of the historical context of the Church.
At times the tides of society may reinforce the vision and aid in its
implementation. At other times the vision may have to be pursued against the
tide. We have found the latter to be the case. In 1972, Dean Kelly's book, Why
Conservative Churches Are Growing, painted the portrait of what kind of church
could expect to grow in the present sociological climate. The portrait was
diametrically opposite of the vision which we were seeking to realize.
Kelly has proved to be a prophet.
As the authors of Habits of the Heart declare:
...To the extent that privatization succeeded, religion was in danger of
becoming, like the family, “a haven in a heartless world,” but one that did
more to reinforce that world, by caring for its casualties, than to challenge
its assumptions. (p. 224)
In a recent national sampling of Catholic opinion, the two things most desired
were “personal and accessible priests” and “warmer, more personal parishes!”
The authors [of Habits of the Heart] comment,
The salience of these needs for personal intimacy in American religious life
suggests why the local Church like other voluntary communities, indeed
like the contemporary family, is so fragile, requires so much energy to keep
it going, and has so faint a hold on commitment when such needs are not
met. (p. 232)
RCA Identity?
The search for identity in the Reformed Church in America must be an endeavor
to discover who God is calling us to be that we may move toward renewed
faithfulness in our witness to the Gospel of His grace. It must not be an attempt
to shape a community of convenience for a people wanting to feel good in an
association of warm hearted, like-thinking others. To cater to that impulse
identified as increasingly prominent in our society by Bellah and the others in
Habits of the Heart would be to prostitute the Church and deny her Lord.
We ought never to live easily with the reality of denominationalism and the
tension must be kept on us as we search for our identity as a denomination. In his
recently published book, Foolishness to the Greeks, Lesslie Newbigin calls for a
confrontation of Western Culture by the Gospel. In the final chapter, “What Must
We Be? The Call To The Church,” Newbigin writes:

© Grand Valley State University

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Richard A. Rhem

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The Church is the bearer to all nations of a gospel that announces the
kingdom, the reign, and the sovereignty of God, and so to become
corporately a sign, instrument, and foretaste of that sovereignty of the one
true and living God over all nature, all nations, and all human lives. It is
not meant to call men and women out of the world into a safe religious
enclave but to call them out in order to send them back as agents of God's
kingship. (p. 124)
What does such a calling imply? Newbigin asks. Believing we are at a major
transitional point in Western Culture not unlike the upheaval in the time of
Augustine when he formulated for Christendom a vision based on the twin
dogmas of Trinity and Incarnation in place of the classical vision that had lost its
power, Newbigin lists seven essentials for the Church if it is to engage the culture
with the Gospel. I cite only one essential — The necessity of a radical theological
critique of the theory and practice of denominationalism. He writes:
It is the common observation of sociologists of religion that
denominationalism is the religious aspect of secularization. It is the form
that religion takes in a culture controlled by the ideology of the
Enlightenment. It is the social form in which the privatization of religion is
expressed. The denomination provides a shelter for those who have made
the same choice. It is thus in principle unable to confront the state and
society as a whole with the claim with which Jesus confronted Pilate — the
claim of the truth. It is not, in any biblical sense, the Church, (p. 145)
Such a Church, either as a denomination or as several denominations joined in
“reconciled diversity” cannot be the agents of a missionary confrontation with our
culture, Newbigin claims,
for the simple reason that they are themselves the outward and visible
signs of an inward and spiritual surrender to the ideology of our culture.
They cannot confront our culture with the witness of the truth since even
for themselves they do not claim to be more than associations of
individuals who share the same private opinions. (p. 145ff)
What is needed?
A genuinely ecumenical movement...a movement seeking to witness to the
Lordship of Christ over the whole inhabited oikoumene cannot take the
form of a federation of denominations. It must patiently seek again what
the Reformers sought — “To restore the face of the Catholic Church!” (p.
146)
That is precisely the genius of our heritage. Perhaps we will recover that sense of
being the one holy catholic Church, demonstrating in our life an inclusiveness
which embraces diversity and offering our life for the realization of the unity of

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Richard A. Rhem

Page 7	&#13;  

the whole Church and the recovery of the true identity of the People of God in the
world.
References:
Robert Bellah et al. Habits of the Heart: Individualism and Commitment in
American Life. First published 1985; University of California Press, New Preface
edition, 2007
Lesslie Newbigin. Foolishness to the Greeks: The Gospel and Western Culture.
Wm. B. Eerdmans Publishing Company, 1986.

© Grand Valley State University

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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="347109">
                <text>image/jpeg</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="48">
            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="347111">
                <text>Naval recognition slides (RHC-50)</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="438914">
                <text>1953</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="1028666">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
</itemContainer>
