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                    <text>The Simplicity of Faith in the Gracious God
Second sermon in the series: What the Church Has Forgotten, AA Remembers
Text: Mark 9:23-24: “I believe; help my unbelief.””
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
July 18, 1982
Transcription of the spoken sermon

Once you accept the existence of God - however you define Him, however you
explain your relationship to Him - then you are caught forever with His presence
in the center of all things. You are also caught with the fact that man is a creature
who walks in two worlds and traces upon the walls of his cave the wonders and
the nightmare experiences of his spiritual pilgrimage.

So declares Morris West in a preparatory note to his bestselling novel The Clowns
of God. I think Alcoholics Anonymous would subscribe to that statement. They
would appreciate the simple statement of the existence of God without an
attempt carefully to define the nature of God with exactitude. They would agree,
as well, that the acceptance of the existence of God has profound implications for
our lives. And I think they would identify with this idea of human existence as
being a very mixed bag - that humankind walks in two worlds: a world full of
wonder and a world of nightmare experience.
In this second message of the series, “What the Church Has Forgotten, AA
Remembers,” we move to Step Two of the AA program for a recovering alcoholic.
Let me repeat what I said last week: I speak of AA not simply to publicize it,
although I am greatly impressed with this fine organization. Neither am I
concerned in these messages with the use of alcohol per se. Rather, I wish to use
the AA program to illustrate the biblical truths which constitute God’s method of
human transformation, for I believe what AA has discovered and put effectively
into practice is nothing new but rather the simple application of the Gospel of
Jesus Christ. What the Church too often only talks about, AA practices, and the
persons who have been helped and healed are legion.
In the first message we addressed the question of control - "Who is in charge?"
Step One of the AA program is the admission that one's life is out of control "Our lives had become unmanageable." I suggested last week that to the profound
realization, "I need help!", comes the obvious question, "Is there someone who
can help?" That is what Step Two is all about.

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We came to believe that a Power greater than ourselves could restore us to sanity.

That may sound like a highly religious statement from an organization that
claims it is not religious - and it is not, but its principles are spiritual in nature
and at this very early stage the person who has come to the conviction that he is
helpless, that his life is unmanageable, is confronted with the suggestion that
there is a Power greater than himself and that this Power holds the key to
recovery, to the return to sanity, to wholeness.
Is there someone who can help?
AA says Yes, and suggests that all that is necessary to encounter that Power however defined - is an open mind, a mind open to faith, to faith that God exists.
Once again, we are only at the beginning. Step Two points to the existence of a
higher Power. Not until Step Three do we deal with trust or commitment. AA
does not move too rapidly, expecting giant steps. What is necessary once one has
said, “I need help,” is to come to believe that there is Someone Who can help and
will help. Thus I entitle this message on Step Two, “The Simplicity of Faith in the
Gracious God.” Before one commits one’s life to God, one must believe that He is
and, before one who has come to the realization that he needs Someone beyond
himself will be willing to commit himself, he must believe that that Someone is
gracious, that the Power that is, is Grace.
There is a story in the Gospels that illustrates very well what AA understands by
Step Two. Mark tells us of a man whose son was possessed by a spirit that made
him speechless. It would from time to time dash him to the ground and throw
him into a convulsive-like state. Whether the child suffered epilepsy or what
precisely his situation was, we are not certain, nor does it matter. Let us simply
recognize a situation of great human suffering and great human need.
The man brought the child to the disciples, but they were powerless to alleviate
the child’s distress. When Jesus came, the man came to him seeking his help,
explaining the impotence of the disciples. Jesus inquired further about the child’s
condition and the father explained, concluding with the desperate plea,
"If it is at all possible for you, take pity upon us and help us."

There you have the situation - a life situation which reflects human suffering - a
child whose life is bound in physical and mental and emotional anguish, a
parent's anguish at the anguish of his child. In short, here we are back at Step
One.
We admitted our lives were unmanageable. We admitted we were powerless.

It may be a physical ailment. It may be an emotional weakness. It may be the
desperate plight of one dear to us. It may be the external circumstances of our

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Richard A. Rhem

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lives. Whatever breaks through the mask of our respectability, whatever wears
thin the facade of our normalcy, whatever finally unhinges the floodgates by
which we keep the raging sea at bay – sometime, somehow, somewhere, most of
us come to recognize with profound conviction that we need help. As difficult as it
is to get out the cry, finally we must say,
If it is at all possible, help us!

The response Jesus makes demonstrates that he was practicing the Twelve Step
program long before AA inaugurated it. He said,
If it is possible! Everything is possible to one who has faith.

Certainly Jesus was triggering faith’s mechanism, bringing to the Father's
consciousness that which alone can appropriate God's power. That will not be
possible which we do not believe possible. I do not think Jesus was saying that
one who has faith will arbitrarily regard anything as possible but rather that, in a
given situation, it is faith that is the response by virtue of which God makes His
limitless power available.
What is faith here?
I do not think it is much more than open-mindedness to whatever Power there is.
And this is precisely AA's suggestion. It is precisely here that the Church must be
willing to learn again faith's simplicity. Jesus is not carefully defining faith, the
nature of God and the conditions of the application of His power. He is rather
calling for an attitude of openness, which will allow the power of God to operate.
Just as at Step One AA brings one to the consciousness of need but does not
moralize or condemn, so here AA points to the source of help without feeling
compelled to define that power and guard against misconception.
Jesus says, "If it is possible! Certainly it is possible if you are open to the
possibility."
The response of the father is beautiful because it is so honest, so authentic, so free
of pious cliché and mealy-mouthed evasion.
I believe; help my unbelief!

I love that. Perhaps I love that response so much because I have found that my
response so often. And I suspect few statements in all of Scripture have given
such comfort to struggling believers trying desperately to believe. The marvelous
message of this passage is that such struggling faith, no more than an openness to
the power of God, is enough to put us in touch with the Grace that heals and
redeems.

© Grand Valley State University

�The Simplicity of Faith in the Gracious God

Richard A. Rhem

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The child was healed. And I suspect the minimal faith of the father grew to a
profound confidence in the limitless power and grace of God.
This, of course, is precisely what happens in the experience of the alcoholic. At
the point of having faith, alcoholics are no different than anyone else. Like the
rest of us, they have multiple barriers to faith. Faith is not easy. It is always
exercised as a risk. But for the alcoholic, there is a reality check, for in a desperate
situation, to turn to a Power beyond themselves begins to effect a human
transformation. And, as that transformation takes root, the minimal faith that is
little more than openness to a gracious Power grows into a more mature faith
which takes on the character of trust. But again that gets us beyond Step Two. In
fact, that is precisely Step Three.
Let us stop with this simple faith in a gracious God for a moment - the faith that
cries,
I believe; help thou my unbelief!

Let me make some observations. First of all, let me suggest that the question of
God's existence is not so much an intellectual question as an existential question.
It is not an academic matter but a life matter. It cannot be limited to a question of
the head but is rather a question of the heart. Or perhaps better, it is not a
question that touches only the mind but rather involves the whole person. The
question of God pursued intellectually in calm and cool reflection is interesting,
but it is not serious.
Now I must make a qualification lest I be misunderstood. I am not saying that we
are not called upon to think clearly about the question of God nor that in our
serious pursuit of the question of God we must not fully utilize our critical
faculties. There is far too much mindless religion and the Church has been guilty
far too often of ducking the hard questions, hiding behind a smokescreen of pious
platitudes. There has too long been too much fearful response to the critique of
faith, too much defensiveness against honest questions and too much
condemnation of honest doubt.
Faith is not irrational. What is irrational is immoral to believe. God gave us
minds to think clearly and if there is anything about which we ought to think
clearly, it is the question of God and the faith of the Church. In fact, if we fail to
think clearly about the faith, it is not to our credit but rather betrays the fact that
we do not really believe at all.
As much as anyone in our time, Hans Küng is carrying on this critical dialogue
with the Christian tradition. In his book Does God Exist? He investigates the
question of God as it has been addressed in the last four centuries. Beginning
with the father of modern philosophy, Descartes, he traces the development of
the God question. Küng compares and contrasts two seventeenth-century
theologians, Descartes and Pascal, showing how the modern era began with

© Grand Valley State University

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Richard A. Rhem

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Descartes’ systematic doubt of everything he believed until he found certainty
only in his own existence – the fact that it was he, himself, who was thinking. “I
think; therefore I am.” This at least he could not doubt. From this small block of
certainty he began to build the structure of knowledge.
Pascal was critical of Descartes. He was a brilliant mathematician and scientist,
but he recognized the fact that human reason could not be the gauge of reality or
truth. Pascal's famous dictum expressed that well - "The heart has reasons the
reason cannot know." Not cool, rational reflection, but a passionate pursuit of the
truth and reason by the whole person was the way to the truth for Pascal. He
declared the problem to be not intellectual certainty, but rather existential
security.
From these two thinkers - both incidentally Christian - can be traced a fascinating
development of critical rationality as it has been applied to the question of God.
That history of thought has led to the modern problem of God and the serious
question of the existence of God, and Küng engages in the ongoing debate,
indicating that he is convinced that all of our rational powers should be involved
in this problem. But his research convinces him that the question of God's
existence cannot finally be solved by human reason but rather calls for a decision
of the will, a leap of faith if you will, not in the face of rational evidence but in the
full light of rational evidence.
Thus Küng would agree with the observation made above that the question of
God cannot be solved by a detached academic pursuit but only by a passionate,
existential quest.
The roots of modern atheism, according to Küng, lie not in the amazing
development and success of natural science and the emancipation of human
reason from the shackles of superstition and traditionalism, but much rather in
the alienation of the masses from the faith, due to the Church's inability to open
itself and its dogma to the findings of science, as well as the Church's failure to
address the sociopolitical problems that followed in the wake of the Renaissance
and the Enlightenment and French Revolution. Rather than aiding and abetting
the cause of human liberation and humanization, the Church aligned itself with
princes and powers of established order. When revolution came, the Church was
on the wrong side, identified with the power of oppression rather than on the side
of liberation. When the Church as institution was rejected, so was the faith of the
Church and the God Whom the Church claimed to worship.
There you have the roots of modern atheism. In the cause of human liberation,
the leading spirits of the last centuries have had to take a stand against the
traditionalism of the Church. To be pro-human they were forced to be anti-God.
You can trace a fascinating thread of thought through Ludwig Feuerbach, who
claimed God was but a human projection, Karl Marx, who saw God as a
consolation serving vested interests, Sigmund Freud, who claimed God was but

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Richard A. Rhem

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an infantile illusion – all leading to the nihilism of Friedrich Nietzsche who
declared, "God is dead and we have killed him!" And we are not yet done with
these thinkers and the problems they raised and the questions they put.
But Küng has rendered a great service in helping us to understand where we are
and how we got there. He has also demonstrated, I believe, what I said above the question of God must not only be answered; it must be answered out of the
total human situation, out of our existential situation. For the question of God
engages the whole person in his life situation, not just his head in splendid
isolation.
This brings me to a second observation: the question of God will most often arise
in a situation of crisis.
We have seen that in the program of AA. Step Two - openness to a Power beyond
oneself follows Step One - life discovered to be unmanageable. This was the case
in our Gospel lesson: a parent in anguish over the distress of his child.
I think we would all testify to the fact that it is in the wrenching of the soul that
we cry out, "Is there Someone Who can help?" This is the origin of the charge that
religion is for the weak, for those who fail to find in themselves the resources to
cope with life’s harsh reality.
Do we have any defense against this charge? Not really. It is certainly true that it
is most often in our extremity that God has His opportunity. But if we agree that
human existence is fraught with peril and painful at best, then what are the
alternatives to resting in the Lord? Gritting one's teeth and flying in the face of
the pain? Cynicism and bitterness that corrode and poison the human spirit?
Despair? Cursing the darkness?
Feuerbach denied the existence of God, seeing Him as a projection of our need.
God is not, but we have created Him out of our need for Someone to help in our
helplessness.
That is a possible explanation. In fact, I am afraid in far too many cases that is all
God is to us - a combination of a super Santa Claus and Grandaddy created out of
our craven fear and wanton desires.
But that is not the only possible explanation. It could be that Augustine was right
when he said...
Thou hast created us for Thyself and our hearts are restless til they find their rest
in Thee.

It could be that God created us to find our security and our foundation in Him. It
could be that life is unmanageable, that we are played upon by forces and
pressures and tides not of our own making nor under our control. It could be that

© Grand Valley State University

�The Simplicity of Faith in the Gracious God

Richard A. Rhem

Page 7	&#13;  

only One beyond us can provide for us a solid ground for our lives and that it is
His intention that in the perilous vicissitudes of life we find our rest and peace in
Him. Perhaps there is Someone to help, a Power available if only we would open
our lives to it.
That brings me to a third observation. It is the testimony of the centuries; it is the
witness of every recovering alcoholic; it is the experience of every truly religious
person: all that is required is the simplicity of faith in the Gracious God.
Again, there are depths of faith to be plumbed; there is a profundity of true
Christian experience to be probed, but the transforming, liberating, redeeming
grace and power of God are available to the one who can in honesty say no more
than,
"Lord, I believe; help Thou my unbelief!"

I submit to you that that is amazing and marvelous. All God asks is that we throw
down our weapons of defensiveness, our arguments and the barrier to belief we
have erected. All God asks is openness to a dimension of reality beyond us,
openness to a Power that transcends us, openness to a Grace that can heal us.
Oh, I confess the sins of the Church. Too often we have encrusted the simple
invitation of the Gospel with the baggage of our traditions and the burden of our
dogma. We have thought it our duty to guard God and Truth through our careful
definition and we have demanded not the simplicity of faith but whole systems of
doctrine, most of which have never been through the refining fires of modern
critical reflection.
And I confess another sin. In the Church we have demanded conformity to our
narrow conception of the moral life, most of which has precious little to do with
morality, a conception of morality which majors on the peripheral matters and
neglects the heart of the matter: love and justice and truth.
But God must not be rejected even though the Church has offered only a distorted
glimpse of Him, for to reject Him is to reject the only Power that can save us, heal
us and make us whole. Only God can help us, transforming our nightmare
experiences into experiences of wonder as He heeds our cry of simple faith and
leads us into the expansiveness of Grace.
Lord, I believe; help Thou my unbelief!

© Grand Valley State University

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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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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>DC-07_SD-Program-100</text>
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                <text>The Sound of Music playbill</text>
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                <text>Playbill for the Red Barn Theatre's production of The Sound of Music. On the back is an announcement for the following production of My Fair Lady.</text>
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                <text>Donated to the Saugatuck Douglas History Center by Jeanne Hellgren. Digital file collected by the Kutsche Office of Local History for the Stories of Summer project.</text>
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                  <text>Richard A. Rhem Collection</text>
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                  <text>Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years.  Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar.&#13;
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                  <text>Rhem, Richard A. </text>
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514"&gt;Richard A. Rhem papers (KII-01)&lt;/a&gt;</text>
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                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives.</text>
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                  <text>Kaufman Interfaith Institute</text>
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              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="425072">
                  <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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                  <text>KII-01</text>
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                  <text>1981-2014</text>
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              <description>The file format, physical medium, or dimensions of the resource</description>
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                  <text>audio/mp3&#13;
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              <text>Religion and the Human Story</text>
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              <text>Mark 11:15-19, 27-33</text>
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              <text>Christ Community Church, Spring Lake, MI</text>
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                <text>The Source of Authority</text>
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                <text>Richard A. Rhem</text>
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                <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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                <text>Clergy--Michigan</text>
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                <text>Sermons</text>
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            <description>A related resource</description>
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                <text>Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/</text>
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                <text>eng</text>
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                <text>Sound</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>A sermon given by Richard A. Rhem (Dick) on February 16, 2003 entitled "The Source of Authority", as part of the series "Religion and the Human Story", on the occasion of Epiphany VI, at Christ Community Church, Spring Lake, MI. Scripture references: Mark 11:15-19, 27-33.</text>
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            <name>Publisher</name>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Decorated Publishers' Bindings</text>
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              <name>Subject</name>
              <description>The topic of the resource</description>
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                  <text>Book covers</text>
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                  <text>Covers (Illustration)</text>
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                  <text>Graphic arts</text>
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                  <text>Publishers and publishing</text>
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                  <text>Pictorial bindings</text>
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              <description>An account of the resource</description>
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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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              <name>Source</name>
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                  <text>Seidman Rare Books Collection</text>
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                <elementText elementTextId="465152">
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            <description>A name given to the resource</description>
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                <text>The Sower of the Wind</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>The Speculations of John Steele</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Bindingof The Speculations of John Steele, by Robert Barr, published by Frederick A. Stokes Co., 1905.</text>
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            <name>Subject</name>
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