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                    <text>Grand Valley State University
Veteran’s History Project
Korean War
Myron Teegardin
Interview Length: (00:20:10:00)
Early Life (00:00:01:00)
 Teegardin was born on June 4th, 1943 in Grand Haven, Michigan. (00:00:12:00)
 Teegardin’s parents were divorced. (00:00:27:00)
o The family consisted of him, his mother and father, and two sisters. (00:00:47:00)
 Teegardin completed high school in San Diego, California. (00:01:00:00)
o After graduation, he went to work for the American Can Company in Oregon.
(00:01:10:00)
o After he was laid off in the fall, he decided to join the United States Army.
(00:01:34:00)
 Teegardin joined the Army because he didn’t “like the ocean, which eliminated the
Navy”. (00:01:50:00)
o He was also drawn to the Army because he wanted to go into combat engineering.
(00:02:20:00)
Early Army Experience (00:02:32:00)
 Teegardin completed his basic training at Fort Ord, California over the course of 3
months. (00:02:48:00)
o “It was difficult because it was a complete change of life overnight”.
(00:03:02:00)
o He then transferred to Fort Leonard Wood, Missouri for another 3 months of basic
training. (00:03:13:00)
o After that, he transferred to Fort Benning, Georgia, for Paratrooper School.
(00:03:23:00)
 Although Teegardin wanted to go into combat training, it never materialized.
(00:03:43:00)
 After he completed Paratrooper School, he was assigned to stay in Fort Benning as
“cadre”, which assists in training new recruits. (00:03:51:00)
 It is difficult to adapt to the military “because of the discipline”. (00:04:20:00)
o “Once you get your mindset…it becomes a way of life”. (00:04:32:00)
o Teegardin felt that it was difficult at first, but “they build you up fast”.
(00:05:20:00)
o Teegardin did five-mile runs before breakfast in the morning, and after the first
few weeks, he believes that “you don’t think twice about it”. (00:05:40:00)
 Teegardin was deployed to Korea and traveled by ship out of Oakland, California.
(00:06:02:00)
 Before arriving in Korea, the ship made stops in Hawaii, Guam, and Japan. (00:06:10:00)
o Just before they arrived in Guam, a hurricane had hit the island devastating much
of the civilian structures. Although the ship was scheduled to dock there for a day,
they stayed an extra few days to assist in the cleanup. This storm produced 184
mph winds and was one of the strongest in recorded history. (00:06:25:00)
o “A coconut blew completely through a building like a cannonball”. (00:07:29:00)

�

While in Korea he saw “not a lot, but some” violent conflict. (00:07:57:00)
o “I’ve been shot at”. (00:08:03:00)
o Although Teegardin did see his fair share of combat, the majority of occurrences
were “sneak- across-the-border type action”. This included explosions and small
ambushes. (00:08:05:00)
 Teegardin created a photo album of his experiences in Korea, which includes both photos
and signatures from the men he worked with. (00:08:52:00)
o He only stayed in contact with “1 or 2 of them for about a year after we were in
the service”. (00:09:30:00)
 Teegardin was in the 7th Infantry Division. (00:09:49:00)
 Teegardin kept in touch with loved ones at home by letter, which was the only available
method. (00:09:58:00)
o Once in a while, the men were allowed to make a phone call, but the signal was
not good and made it difficult to use as a method of communication.
(00:10:25:00)
o He talked to his mother over the phone one time “but it was very short and we lost
the connection”. (00:10:35:00)
 When the men were off- duty, they were sometimes allowed to go into “the little village”.
(00:11:10:00)
 The base which Teegardin was assigned to in Korea was very heavily guarded due to
how close it was to the demilitarized zone, or “where the front line was”. (00:11:20:00)
o For the most part, the men remained on- base for their own safety. Free time was
often spent playing sports such as baseball, going to the “Soldier’s Club” where
live music and shows were played, or going to the “Post Exchange” store as
opposed to going off- base. (00:11:35:00)
Post- War Experience (00:12:50:00)
 Teegardin chose to travel by boat to return to the United States, although he was offered a
flight. (00:13:40:00)
o Traveling this way ensured that Teegardin would be home by Christmas.
(00:14:28:00)
 When Teegardin and the other men arrived back in Oakland, California on November
22nd, 1963. They were told that “they might have a change of plans and we might have to
get back on and go back out” because this was the same day that President John F.
Kennedy was assassinated. Luckily, the men aboard the ship were allowed to return
home. (00:15:00:00)
 When Teegardin returned home from Korea, he was not immediately discharged and still
had duty time left to fill. (00:16:30:00)
o He was stationed in Chicago in the 5th Army recruiting district. While here, he
assisted in Army recruitment. (00:16:40:00)
o He lived in a “hotel-type apartment” while in Chicago. (00:17:27:00)
 Teegardin believes that the most difficult thing about readjusting to civilian life is
breaking away from the discipline. (00:17:35:00)
 The Army helped Teegardin get his “act together”. (00:18:05:00)
o He was not equipped to go to college because there was no financial aid programs
as there are contemporarily. (00:18:16:00)

�o The Army also helped him to develop an ambitious spirit, with which he credited
his decision to go back to school later in life. (00:18:20:00)

�</text>
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Boring, Frank</text>
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                <text>Myron Teegardin was born in 1943. He grew up in San Diego, California where he completed high school. Not long after graduation, he enlisted in the Army. He initially trained as an engineer, but then went to Fort Benning, Georgia, for jump school, and stayed on there as an instructor. He was then sent to Korea to join the 7th Infantry Division. His unit was close the DMZ, and there were periodic clashes with small groups of North Korean infiltrators. He returned to the US late in 1963, and completed his enlistment working as a recruiter in Chicago.</text>
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                    <text>Grand Valley State University
Veterans History Project Interview
Ted Tees
Length: 1:00:17
(00:05) Background Information



Ted was raised in Buchanan, Michigan and graduated from high school in 1965
He then went on to Lake Michigan College for two years before he was drafted into the
Army

(3:25) Training
 Ted went through basic training at Fort Knox, in Kentucky for 8 weeks
 They went through much physical training and testing, received shots and inoculations,
classroom sessions, training with weapons, marching and running
 He then went through Advanced Individual Training
 Ted thought he would be sent to Officer Candidate School, but he went through
Advanced Infantry Training instead at Fort Polk in Louisiana for 12 weeks
 In AIT Ted went through enhanced weapons training, confidence courses, and there was
much physical work
 All of the training Ted went through was phenomenal and really prepared him for his
experience in Vietnam
 Ted then was sent to Fort Benning in Georgia for Non-Commissioned Officer Candidate
School
 Ted went through some leadership courses in Georgia and had extensive classroom
training
 He then went on to jump school, thinking that if he just continued to volunteer for more
programs, the war in Vietnam might be over by the time he was finished training
 Eventually Ted received his orders to go overseas and he had made Buck Sergeant, E5,
by the time he went to Vietnam
(8:40) Arriving in Nam
 Ted had a flight to Vietnam and they stopped in Hawaii and Japan before arriving
 It was very hot getting off the plane; the humidity was overwhelming
 Everyone was very welcoming and helped to get the new men oriented
 Ted was immediately sent to Camp Evans to work with Bravo Company of the 506th
Airborne Infantry, 101st Airborne Division
 The supply officer got him ready and he was then told he would have to go in the field
right away with his new captain
 Ted was a little overwhelmed and never got to settle in before he was sent out

�(12:40) First Assignment
 Ted became Sergeant of the 4th Platoon, but was not really familiar with his new position
 The squad had already been in combat and the men were all experienced
 Ted had thought that he would be fighting a bunch of barbarians, but he actually found
the Vietnamese to be quite smart
 Many of the American soldiers had thought they were invincible because they had been
successful in 3 previous wars
(20:25) Search &amp; Destroy
 Ted was finally able to go to Camp Evans to clean up and check on his weapons
 He next worked on search &amp; destroy missions, looking for the 29th NVA Regiment in the
jungles of the valley
 They had earlier been pushed off of Hamburger Hill and moved near the Laotian border
where they continued to cross back and forth
 The Americans made contact with the enemy about every 2-3days, in which it was
usually the enemy initiating fire
 There were well established trails in the jungle
(30:05) Average Working Days
 Whenever they were attacked in the jungle, it was always hard to locate their target and
no one wanted to just blindly shoot back and waste ammunition
 Mail and water were brought in every 2-5 days, but their missions usually lasted 14-20
days
 There was a bit of a stand down during the monsoon season with the storms being so
strong and making it dangerous to be out in the open
 After each mission the men would return to camp to clean up, eat a few hot meals, check
their weapons, and get checked out by the surgeon
 Ted would work in the fire base for about 5 days and then would rotate out with another
company
 He was in Vietnam for a total of 11 months
(41:30) Entertainment
 Ted often wrote letters to his parents and friends
 Having a higher up position, he often tried to humor and entertain the other men when
their morale was down
 Ted was able to spend several days in Sydney, Australia while on leave
 He had a great time in Australia and really liked all the civilians

�



On his last day in Australia Ted was taking a cab to the airport and the driver told him he
did not have to pay any fare because he really appreciated what Ted was doing in
Vietnam
The men never had any time on weekends or at night to go to the bar or really do
anything relaxing

(49:40) After Service
 Ted was given a new position at a Tactical Operations Center where he worked with
classified documents for a while before he was sent home from Vietnam
 The time really went by quickly while he was there for a his last few days and waiting to
leave
 Ted flew out of Vietnam on his way out and it was a great relief to finally leave
 He arrived in the US and was discharged soon after returning
 Ted was only 21 years old when he returned in 1970 and he felt that he completely stood
out from the rest of his generation because he had changed so much
 He visited his family and was looking forward to getting back to civilian life
 Ted later went back to college, taking night classes while working for Whirlpool
 After finishing college Ted took a position working at the Palisades Nuclear Plant

�</text>
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                    <text>Grand Valley State University
Veterans History Project Interview
Vietnam War
Richard Teesdale
Length of interview (13:58)
(00:17) Basic Training
Served in the Vietnam War in the U.S. Marine Corps. (00:21)
Upon discharge, he was an E4. (00:28)
Served mostly in Vietnam. (00:34)
Enlisted in October, 1966 at the Grand Rapids Marine Corps Depot. Had his physical in
Detroit before being sent to MCRD in California for basic training for 8 weeks. (00:45)
Was 19 at the time. (03:25)
Describes why he chose the Marine Corps. (05:27)
Joined the service because he wanted to serve his country and thought that he could reach
his full potential as a Marine. (07:14)
Was the only one in his family to ever join the service. (07:36)
Was sent to ITR (infantry training) before being assigned to a Combat Engineer position.
(01:34)
Went to Camp Lejeune for 20 weeks to learn how to disarm mines and booby traps.
(01:55)

(02:10) Service in Vietnam
They spent most of their time Quang Tri, Hue, and Quang-thien. Also went to Da Nang
for
R&amp;R for three days at China Beach. (05:54)
Everyone was told that they were to defend their nation and there was no question of that.
(03:08)
Served in the several offensives and considers himself lucky to have survived. (08:00)
Describes getting to know his superiors. (02:17)
Describes their leisure time activities, which included story telling, writing home, and
stargazing with friends. (06:40)
Describes the importance of making close friends in order to keep sane. (03:30)
Had his picture taken in Da Nang at a camera shop. Sent it home to his mother to let her
know that he was all right. (12:37)
Served for over 13 months. (08:31)
(07:46) Life after Service
Recalls that it was very difficult to adjust to life after the service. (07:46)
Describes the long-term effects he’s suffered from Agent Orange and Post-Tramatic
Stress Syndrome. (02:44)
Currently attends group therapy twice a month to help with his PSTD. Spent 35 days at
the North Chicago VA Medical Center to get “tweaked up.” (09:16)
Received a Bronze Star with a Combat V and a Purple Heart, and a Presidential Unit
Citation Award, among others. (04:45)

�Received Staff Sergeant chevrons. (11:27)
Was honored to be a Marine. (12:30)

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                    <text>Tell Me a Story
Richard A. Rhem
Lakeshore Interfaith Community, Mother’s Trust, Mother’s Place
Ganges, Michigan
September 13, 2009
Today is my last presentation for the 2009 season – my fifth this summer – and I
want to express my deep appreciation and gratitude to Tapas and the
community that gathers here for the privilege I have been afforded in my
retirement to continue to reflect and write and present on subjects that catch my
attention and interest – subjects I think are critical for our consideration as we
continue to wonder about our human existence and what we are being called to
be in this age of Radical Evolution.
Radical Evolution – that is the title of the book by Joel Garreau about which I
spoke last time. I can usually discern whether I did well or not by Nancy’s
response. I think the grade last month was C+ plus grace. As she told me, “The
folks that come, come for an ‘emotional fix’ from you.” She did not add the
obvious – and you aimed at their heads and missed!
That isn’t a new problem for me. Most of my ministry I have been tolerated
because my people sort of liked me and put up with me even though I
apparently shot over their heads with regularity. But I am not really penitent
because I am convinced that the things with which I deal are of critical
importance for our human being. I do, however, recognize the necessity of
making that with which we deal touch the heart as well as the head. And so let
me attempt to portray our human situation in the context of where we have
emerged and suggest that the only hope for a human and humane future lies in
the love of God which we find incarnate in Jesus.
Let me be clear. I speak as a Christian. I speak as a Christian who loves his faith
tradition, who loves and, with his whole being, would follow Jesus. But I speak
not in an exclusivistic sense that Jesus is the only exemplar of the Love which is
our only hope. Jesus is my window to God, not the only window to God.
I learned that so powerfully one day at the magnificent cathedral at Chartres
outside Paris. I led a tour group of a couple dozen and I had been told that an
Englishman named Malcomb Miller had lived in the shadow of the cathedral for
years and gave a fascinating lecture and tour of the cathedral. We arranged for
our group to meet him and his lecture was as good as I had been told. We
gathered in the nave. Beautiful stained glass windows were brilliant in the

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morning sunshine. Our guide told us something I had never realized – the
windows were created to reflect biblical characters and biblical narratives – that
was obvious, but then he said, the cathedral was like a town library before the
printing press. Here the people were taught the biblical story in visual images.
We were then taken through the great cathedral, Malcomb Miller knowing, it
seemed, every stone and carving in that high expanse of sacred space – the
transcepts, the choir, the chancel, the magnificent Rose Window over the altar.
At some point it came to me as a parable. I imagined all the great religious
traditions – each religious group gathered before one of the great windows, the
window telling its story in stained glass – Christians, Jews, Muslims, Hindus,
Buddhists, Native Peoples – some in the Nave, some in the Transcepts, some in
the Choir, the Chancel – each group focused on a particular story – not
contradictory stories but complementary stories. And then – as a burst of light –
I thought – different stories, but all illuminated by One Light.
I had been probing this whole question. To be sure, I was ready for such an
answer but the cathedral image provided me with a story that focused for me
the whole question of the universality of the religious quest and the recognition
that in each of the great religious traditions there was a common purpose – that
the respective stories of the human family address ultimate questions of our
beginnings, our endings, and the meaning of the human adventure and how we
should then live. In sum, I was and am convinced that in all the great religions
there is the mediation of truth and grace to live and die by. It seems so obvious
to me at this point in my life.
After that excursus, if I speak of the biblical story and the Love of God that came
to expression in Jesus, you will hear me speaking of a particular expression or
story in the context of a universal quest.
Last month I spoke of the heady and harrowing place we humans have come at
present with the knowledge and techniques we possess – the information
explosion with the Internet, robotics, genetics, and nanotechnology, creating
amazing, incredible potential for good or ill. All of that was a bit technical
perhaps even though what Garreau was portraying as the radical evolution we
are engaged with has very practical implications and ramifications: Where does
our future lie? Will our further progress lead us to a heavenly world or a hellish
world? Or will we just keep on muddling through – will we prevail?
But there is a bigger picture that I want to paint today, to set, as it were, the
present moment and crisis in a cosmic context.
In the biblical story, “in the beginning” God calls creation into existence from
nothing. Then ensues the story of the temptation and fall of the human being.

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For the rest, the biblical story is a story of human sin and divine grace, God
providing redemption leading to the original purpose of God – the creation of a
new heaven and earth and the Shalom of God emerging, the darkness being
banished.
That story – and it is a story which our ancestors told to make sense of the
human situation as they experienced it – that story reflected some profound
understanding of the human, historical situation –
The cosmos does not ground itself but is grounded in that which calls it
into being.
And the human being is in the image of God, always before the decision
to choose wisely or destructively – and it is universally true that humans
fail in the test. Human test, human failure, human guilt, and human hope
for redemption. Somehow that is all involved in those early Genesis
stories or myths.
But that story of beginning and human unfolding, while still appreciated for what
was being wrestled with, no longer can be our story because our knowledge
and understanding of the cosmos, of the evolutionary unfolding of the cosmic
reality – the movement from Big Bang to the present – tells us an amazing tale
that makes the Genesis account pale in comparison. It is a mind-boggling
account that has only been available to us for a little over a century.
In Joel Garreau’s Radical Evolution, which portrays for us where we are in terms
of what is presently within human capacity, he makes an obvious statement, but
a statement that should give us pause as religious people with our respective
stories. Garreau declares, “Right now the stories we tell do not match the facts.”
(p. 264)
One of the truly great and visionary thinkers, who as a scientist had penetrating
knowledge of and insight into the natural order and who simultaneously was
concerned to relate that knowledge to his Christian faith understanding, was
Pierre Teilhard de Chardin. A leading paleontologist whose scientific credentials
were unquestioned, he was also a devout Roman Catholic belonging to the
Jesuit Society. In his most important work, The Phenomenon of Man, Teilhard
created a new story, a story based on the best scientific knowledge, an amazing
intuitive gift of imagination and a profound faith in God as Source, Ground and
Goal of the unfolding cosmic process. In a few paragraphs from Wikipedia, his
teaching as it came to expression in his posthumously published magnum opus
is summarized:
…Teilhard writes of the unfolding of the material cosmos, from primordial
particles to the development of life, human beings and the noosphere,

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and finally to his vision of the Omega Point in the future, which is “pulling”
all creation towards it. He was a leading proponent of orthogenesis, the
idea that evolution occurs in a directional, goal-driven way. To Teilhard,
evolution unfolded from cell to organism to planet to solar system and
whole-universe (see Gaia theory). Such theories are generally termed
teleological views of evolution.
Teilhard attempts to make sense of the universe by its evolutionary
process. He interprets mankind as the axis of evolution into higher
consciousness, and postulates that a supreme consciousness, God,
must be drawing the universe towards him…
Teilhard studied what he called the rise of spirit, or evolution of
consciousness, in the universe. He believed it to be observable and
verifiable in a simple law he called the Law of Complexity/Consciousness.
This law simply states that there is an inherent compulsion in matter to
arrange itself in more complex groupings, exhibiting higher levels of
consciousness. The more complex the matter, the more conscious it is.
Teilhard proposed that this is a better way to describe the evolution of life
on earth, rather than Herbert Spencer’s “survival of the fittest.” The
universe, he argued, strives towards higher consciousness, and does so
by arranging itself into more complex structures.
Teilhard identified what he termed to be different stages in the rise of
consciousness. These stages are analogous to what are termed the
geosphere and the biosphere. The Law of Complexity/Consciousness
traces matter’s path through these stages, as it ‘complexifies’ upon itself
and rises in consciousness. Teilhard claimed that, although it is not
evident, consciousness (in an extremely limited degree) exists even in
rocks, as the Law of Complexity/Consciousness implies. In plants, matter
is complex enough to exhibit a consciousness that is the very life of the
plant. In animals, matter is conscious enough to an extraordinary degree
to where consciousness shows itself in a wide range of reactionary
movement to the whole universe.
However, Teilhard here proposed another level of consciousness, to
which human beings belong, because of their cognitive ability; i.e. their
ability to ‘think’. Human beings, Teilhard argued, represent the layer of
consciousness which has “folded back in upon itself”, and has become
self-conscious. Julian Huxley, Teilhard’s scientific colleague, described it
like this: “evolution is nothing but matter become conscious of itself.”

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So, in addition to the geosphere and the biosphere, Teilhard posited
another sphere, which is the realm of human beings, the realm of
reflective thought: the noosphere.
In the noosphere Teilhard believed the same Law of
Complexity/Consciousness to be at work, although not in a way
previously seen. He argued that, ever since human beings first came into
existence 200,000 years ago, the Law of Complexity/Consciousness
began to run on a different (higher) plane. Consciousness in the universe,
he argued, now continues to rise in the complex arrangement and
unification (Teilhard sometimes called it ‘totalization’ of mankind on
earth.) As human beings converge around the earth, he reasoned,
unifying themselves in ever more complex forms of arrangement,
consciousness will rise.
Finally, the keystone to his phenomenology is that, because Teilhard
could not explain why the universe would move in the direction of more
complex arrangements and higher consciousness, he postulated that
there must exist ahead of the moving universe, and pulling it along, a
higher pole of supreme consciousness, which he called Omega Point.
This is an amazing vision. An evolving, emerging cosmic reality from primordial
particles to the development of life, human beings with conscious awareness,
an envelope of mind/intelligence/consciousness being “pulled” toward the
Omega Point. He believed evolution occurs in a directional, goal-driven way. “To
Teilhard, evolution unfolded from cell to organism to planet to solar system and
whole universe”– and God is drawing the universe toward Him.
Now there is a new story. It is a story as Genesis is a story, but there is this
difference. Genesis is an ancient story of an ancient people asking deeply
human questions and the story reflects some deep truths or experiences which
the writer brought to expression. Teilhard, too, composed a story reflective of a
deep faith in God – Creator/Source/Ground and Goal of the whole process, but
his story takes account of all available knowledge of our cosmic journey as the
secrets of the universe have been laid bare through scientific investigation.
The hard evidence of science is gathered and the grand evolutionary movement
of reality is analyzed. But, of course, that evidence cannot answer the question
of the mystery of beginnings nor the mystery of the end. There the believing man
expresses his faith that this cosmic dance is not an accident, or simply a
random unfolding of a meaningless cosmic phenomenon along whose unfolding
has appeared life, consciousness, and the human being who – as Garreau
suggests – is seizing the keys of creation and beginning to determine its future
course.

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I must say I was enthralled with Teilhard’s The Phenomenon of Man. Written in
1938, he was anticipating the very kinds of developments Garreau tells us in his
Radical Evolution are now within our reach. The work was not published until
1955 because Teilhard was forbidden by the Roman Catholic hierarchy to
publish his work during his life and, being obedient to his Jesuit vows of
obedience, he did not. Posthumously his manuscripts were published and it is
amazing how far-seeing was his vision before the actual scientific data was
known.
Over fifty years after Teilhard’s grand imaginative story, Gordon Kaufman,
Professor of Divinity at Harvard University, wrote In Face of Mystery (1993) and
as I revisit that study I am amazed that what Kaufman reflects on was already
envisioned by Teilhard. Kaufman writes,
…the traditional notion that God works through all of cosmic history –
and is working in human history in particular toward the creation of a
thoroughly humane order (that is, toward human salvation) – now
becomes understood in terms of the modern notion of the evolutionaryhistorical process within which humanity has emerged and developed:
the serendipitous creativity underlying and working through all reality is
expressing itself here (over many aeons of time) in a trajectory toward
human and humane orders of being. In a slow, long-term development of
this sort the direction in which things are moving may, of course, remain
unclear for a very long time. Not until a stage of considerable
differentiation and specification has been reached is it possible to
imagine, or make judgments about, what is really happening; and even
then many quite diverse possibilities remain open. But each new stage of
the ongoing biohistorical process specifies a bit more precisely what
directions the movement is going and what outcomes may be expected,
as some possibilities are cut off and eliminated, and others are opened
up and increasingly realized; and there may come a moment of decisive
“revelation” of what is going on in the process as a whole.
Thus, for example, at the moment of cosmic time in which the earth was
gradually cooling and solidifying from the ball of fire it had earlier been,
there would have been no way to anticipate or predict that in due course
it would become a womb and home for living creatures. Later on, when
living organisms began to appear in the sea, it would hardly have been
possible to guess that they would eventually evolve into myriads of
species of life – birds, insects, animals, plants with infinite varieties of
flowers and fruits, and so on. Even with the appearance of mammals it
could hardly have been suspected that anthropoids would appear further
down the road. And with the emergence of fully formed Homo there was

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still no sufficient basis to foresee the development of ancient Egypt,
Babylon, India, China, Greece, or Rome – and certainly not the various
forms of modern civilization. However, if from the vantage point of
modern humanity we look back over this long cumulation of events, we
may begin to discern what appears to be a more or less continuous line
of development up to the present. It is striking to realize that this line was
not visible until the last half of the nineteenth century; before that (even
one hundred years earlier), it could not be seen at all. It seems, thus, that
with a trajectory of this sort what is going on is by no means evident at all
points along the way; the events which give it its distinct character and
significance become determinate only in the course of the process itself.
Only as certain crucial thresholds were crossed did new possibilities
appear and in due course become realized; and only after many such
decisive thresholds were crossed did beings appear with a vantage point
enabling them to see that it was possible to interpret this whole
development as somehow implicit from the beginning. One speaks of a
“process of development” when one can specify certain points or stages
through which a particular trajectory has proceeded, the process as a
whole being marked off and defined by some (at least implicit) beginning
and end. “End” and “beginning” and “process of development” are thus
all logically interconnected with one another; they illuminate and
determine one another conceptually, and no one of them can be clearly
understood – as the “end” or the “beginning” of “this particular process”
– without the others. Because of these conceptual interconnections we
are inclined to think of the end of a particular process of development as
implicit from its beginning; and if it happens to be the process of our own
development into humanness that we are considering, it will be of
importance to us to attempt to see, on the basis of the direction it seems
to have followed up to the point at which we humans now find ourselves,
where it may be going. (p. 386f)
Where are we going? That is the critical question and to what degree will we
move the process toward the realization of a humane community of love and
experience union and communion with God – the vision that captivated
Teilhard?
On Friday we remembered 9/11. That date has been imprinted indelibly on our
minds and hearts. A writer who for twenty years wrote science musings for the
Boston Globe, Chet Raymo, wrote a piece in the wake of that horrendous event.
He entitled it “The Problem of Good,” and after beautifully describing a celestial
scene as he gazed upon the heavens, he raises the question in the third
paragraph: “Why must human violence disturb nature’s peace? But on second
thought he writes,

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…But, of course, I had it exactly backwards.
It is nature that is violent. Astronomers point out how few places in the
universe are sufficiently calm for life to exist. Massive black holes at the
centers of galaxies gobble gas and stars. In the arms of galaxies, suns
explode with a violence that shatters surrounding worlds. Comets and
asteroids smash into planets. Galaxies collide…
We now understand that violence and death are corollaries of life. To
persist, living creatures must take matter and energy from their
environment. As life proliferates, competition for resources becomes
inevitable. Aggression is advantageous, even necessary. Genetic
variations that confer a competitive advantage are favored in the struggle
to survive. If nature were not cruel, conscious creatures such as
ourselves would never have evolved.
It is as Loren Eisely wrote: “Instability lies at the heart of the world.” The
criminals who wreaked havoc on New York and Washington were acting
out an ancient biological script.
Yet there is ground for hope. Our brains are of sufficient complexity to
give rise to that mysterious thing known as self-awareness. Our genes
may predispose us to act in certain ways, good or bad, but they do not
constrain us. We are effectively free to choose good over evil. Humans
alone, of all the things we know about in the universe, can escape the
bipolar logic of evolution.
To a cheering extent we have done so. As Margaret Meade pointed out,
the circle of those whom we do not kill has steadily expanded throughout
human history. The optimists among us imagine that the circle will
ultimately embrace the entire planet.
From nature’s point of view, there is no such thing as the Problem of Evil:
order and disorder, life and death, cooperation and competition are the
twin principles of nature’s creative force. What humans uniquely face is
the Problem of Good: How to create on this tiny planet an oasis of
unalloyed peace.
“The Problem of Good.” I was struck by that phrase. I don’t think I had ever run
into it; I had never heard it spoken – the problem of good. I have heard a lot
about the problem of evil, of course. The problem of evil is a constant focus of
attention for our time. The problem of evil is portrayed for us and documented
for us 24-7, with the ceaseless coverage of the world by the cable news
networks. We are constantly facing the evil and the tragedy in the world. But
what about the good? As Chet Raymo suggests, evil, violence and war are not

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the whole story. There are signs of growing humanization. The problem of good
is “to create on this tiny planet an oasis of unalloyed peace.”
In two places in the New Testament occurs a brief statement I have come to
greatly value. The statement is,
No one has ever seen God…
It occurs in John 1:1-18 and I John 4:12. The consensus of scholarship locates
the origin of both the Gospel of John and the Epistles of John in Ephesus, The
Gospel, the earlier document dated in the 90’s of the first century. The Epistles
are usually assigned a date around 100 C.E. This is only of interest to us
because this means the Jesus Movement that was becoming the Christian
church had, by the time of these writings, three generations of believers and
enough time for questions and conflicts to arise.
Coming to these statements from my own faith understanding, I see the
statement “No one has ever seen God” as an acknowledgement of Mystery.
Interestingly, The Gospel begins,
In the beginning was the Word….
Word in the Greek language being Logos, the term used to express reason. So
we are dealing with the subject of the revelation of God who can only be spoken
of mythologically, but the Christian myth here being described claims to be
about the Logos: myths about Logos as it were!
Of course, my claim will be challenged because Jesus was a concrete figure of
history and the writer claims precisely that the Logos was enfleshed in the
human, Jesus of Nazareth. This is exactly the claim the writer makes after the
acknowledgement that no
one has ever seen God. He goes on:
It is God the only Son…who has made him known.
This is the explicit claim of the central Christian claim of Incarnation: The Word
became flesh! The mystery of the God no one has ever seen has now a “face”
and therein lies the clue to the mystery of God. Jesus is the epiphany
(manifestation) of God.
The First Epistle of John has as its central thrust the Incarnation as well. Its
opening words make that clear:

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We declare to you what was from the beginning, what we have heard,
what we have seen with our eyes, what we have looked at and touched
with our hands, concerning the word of life.
But I am fascinated by what I judge to be a further development of the idea of
incarnation. In the First Epistle, following “No one has ever seen God,” we read:
If we love one another God lives in us, and his love is perfected in us.
A bit later, the writer underscores that claim:
God is love, and those who abide in love abide in God, and God abides in
them. (vs. 16)
Has not the author of the Epistle expanded on the idea of Incarnation? Now it is
not only the luminosity of the divine enfleshment in Jesus as the locus of
revelation; rather what came to expression in Jesus has expanded to the
community of love.
In sum, the Johannine Community believed God is love, a love that found
concretion in the human being, Jesus, as the revelation of the mystery of love, a
revelation that came to expression in the life of Jesus of Nazareth or, as I like to
express it – in The Way of Jesus. (Just a reminder of where we began – for the
Christian community Jesus is a window into the mystery, but not exclusively so.)
Teilhard had a grand vision – the evolution of the cosmos– in which has
emerged, after 13.7 billion years, a human being with self-consciousness and
intelligence, an evolutionary reality grounded in a Creator and being “pulled” into
the future toward the Omega Point – the total unification of personalized reality
in God. Gordon Kaufman remarks that, in agreement with Teilhard, there is no
reason to assume the evolutionary process has reached its end; the process
continues. Chet Raymo is shaken by human violence after 9/11, but on deeper
reflection sees the violent course of the cosmic evolutionary drama but
recognizes the issue before us is the problem of good. Kaufman asks where are
we going? Raymo suggests the problem of good is to create “on this tiny planet
an oasis of unalloyed peace.”
Only love can create a global community of wellbeing. Only non-violent
resistance to evil and tangible expression of love in action can save us. For us, it
is not a problem of evil, it is a problem of good. It is a problem of finding a way
to make the good predominate. It is a way with our consciousness whereby we
can become self-aware and resist that native move to violent response. And,
good grief, we have come a long way. We do care for the weak. We do
recognize the call to compassion. We do care, not only for our own, but we

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recognize the intrinsic value of humanness. We have come a long way. And yet,
collectively, we still live in tribal culture.
For us it is the problem of the good. There is no reality apart from the reality in
which we are woven, and the reality into which we are woven is the
externalization of the Infinite Mystery that is God, Spirit externalizing, Spirit
incarnating, and that which is incarnate becoming conscious of Spirit so that
that which becomes incarnate and conscious says, “I don’t have to go any
longer in this native course, this natural course, this ordinary human kind of
response. I can stop. I can become aware of myself. I can recognize that what is
necessary is not to perpetuate the hell on earth, but at some point to stop it.”
Jesus knew that. Jesus actively resisted the domination system of his day.
Jesus was crucified because the old system will always rise up violently,
because the old system believes that what is at stake is survival. Jesus said,
“Father, forgive them, for they know not what they do.” They knew what they
were doing. They were surviving. They were surviving, if need be, by violence.
But, they didn’t ultimately, not in the long run, for violence begets violence…
It is a self-creating universe and it is violent and it is brutal, and there is no one
out there tweaking the system. But, that self-creating universe has come to the
likes of you and me who have had a taste of decency, who know a thing or two
about civility, who know that the intention of God that became human was an
intention that that human might learn to love, for God is love, and the one who
dwells in love dwells in God, and God dwells in that one. So that the Infinite
Mystery that is love becomes concrete and tangible in that interrelationship of
love, person to person. In that relationship of love, person to person, that native
response to violence is undercut. It is possible to come to a point, if there were
a critical mass living thus, that the world could be changed.
There was a Trappist monk in Algeria, a Prior of the monastery there. Algeria has
been one of those hot spots of Islamic fundamentalism conflicting with the
government. Sensing the dangers around him, Dom Christian de Cherge, Prior
of the Trappist monastery, had written a letter which was sealed and to be
opened only in the case of his murder. Two years later, in 1996, seven Trappist
monks were beheaded. The letter was opened on the day of Pentecost after the
prior’s death. In the letter, de Cherge indicated that if he were killed, he didn’t
want any reaction against Islam or a caricaturing of Islam. Committed as he was
to interreligious dialogue, he indicated he had remained in Algeria as a fraternal
presence. He concluded the letter by saying that some day he and his murderer
would both meet in paradise before the God they both worshiped.
So, a man anticipates a violent end and he writes a letter just in case, and when
it happens, he says, “Please don’t retaliate. Please don’t damn the enemy.

© 2013 Kaufman Interfaith Institute and Grand Valley State University

�Tell Me a Story

Richard A. Rhem

Page12	&#13;  

Because he’s not my enemy. He is my brother, and he who murders me will
stand with me one day in the presence of God.” Now, you figure that one out
and you will have the formula for quite a different world.
Some years ago there was a film that moved me greatly. It was called Places of
the Heart. Perhaps you saw it. A rural Texas farmer is murdered. His widow is
left with a crop to harvest. A black man comes through town looking for work.
She hires him. She boards a blind man. Between them, they struggle and they
harvest the crop and they save the farm, only to see the Ku Klux Klan move in
and drive the black man away with their burning cross in the yard. And one’s
heart sinks and one has to say, “That’s always the way it is!” But, the film then
moves off into an ethereal future and there’s a church service in that little rural
community. And there’s the man who was murdered and the man who
murdered him. There’s the bully of the Ku Klux Klan and the black man and the
widow and the blind man. And they pass the bread and the cup down the row
with the words, “The peace of Christ be with you.”
And at first I wondered if the filmmaker was mocking the communion of the
church as though one thing goes on out there and then we come here as though
it isn’t true, but I think, rather, since the passage that was read in the service
was I Corinthians 13, he was saying, “Now – but then. Then, finally, love’s
vulnerability will triumph over all of our selfishness and our self-centeredness
and our failure to care, our violent ways that beget violence. Only love has the
power to change us. Only love can create a cosmic future. Someday love will!
References:
Pierre Teilhard de Chardin. The Phenomenon of Man, 1938, published 1955.
Joel Garreau. Radical Evolution: The Promise and Peril of Enhancing Our
Minds, Our Bodies – and What it Means to be Human. Broadway, 2006.
Gordon D. Kaufman. In Face of Mystery: A Constructive Theology. Harvard
University Press, 1995.

© 2013 Kaufman Interfaith Institute and Grand Valley State University

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                  <text>Merrill, Robert H., 1881-1955</text>
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