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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;
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&#13;
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&#13;
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John Thiel
Vietnam War
Total Time: 26:30
Pre-War (00:00)
•
•
•

Born in Grand Rapids, Michigan, in 1950.
Was part of a family of 6 children.
Joined the Navy right upon leaving High School in 1969.

Training (05:35)
•
•

He took Basic Training at Great Lakes Naval Training Station in Chicago,
Illinois.
Attended Hospital Corpmans School at Great Lakes Naval Training Station.

Active Duty (05:55)
•
•
•
•

•
•
•
•
•

Went to Charleston, South Carolina, and worked in the Hospital for 6 months, and
after that went to Parris Island where he learned how to work in a lab.
Was the sent to field medical school, and then went to Lab School in Portsmouth,
New Hampshire.
(07:09) He then went to Albany, Georgia, to a Marine Corps Supply Center where
he worked in the lab.
(07:45) He was then given orders to report to Camp Pendleton and was attached
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battalion. He also got to work in the hospital at Camp Pendleton, and was given
charge of the morgue for a time.
He got out of the Navy in 1973.
(14:15) He then joined the Army in 1981 and had to do basic training all over
again.
After basic, he was given the job of driving forklifts and trucks at Fort Bragg and
Germany. Went to the NCO Academy while he was there.
His wife was in Germany with him for a while.
Was sent to Columbia, South Carolina, to be discharged from Germany.

Post-Service (20:05)
•

Returned to Grand Rapids, Michigan, and became a trucker.

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Veterans History Project Interview
Mark Thiel
Vietnam War
Total Time: 26:30
Pre-War (00:00)




Born in Grand Rapids, Michigan in 1950.
Was part of a family of 6 children.
Joined the Navy right upon leaving High School in 1969.

Training (05:35)



He took Basic Training at Great Lakes Naval Training Station in Chicago, Illinois
Attended Hospital Corpman School at Great Lakes Naval Training Station.

Active Duty (05:55)











Went to Charleston, South Carolina and worked in the Hospital for 6 months, and
after that went to Parris Island where he learned how to work in a lab.
Was the sent to field medical school, and then went to Lab School in Portsmouth,
NH.
(07:09) He then went to Albany, Georgia to a Marine Corps Supply Center where
he worked in the lab.
(07:45) He was then given orders to report to Camp Pendleton and was attached
to the a medical battalion in the 1st Marine Division. He operated the lab for the
battalion. He also got to work in the hospital at Camp Pendleton, and was given
charge of the morgue for a time.
He got out of the Navy in 1973.
(14:15) He then joined the Army in 1981 and had to do basic training all over
again.
After basic, he was given the job of driving forklifts and trucks at Fort Bragg and
Germany. Went to the NCO Academy while he was there.
His wife was in Germany with him for a while.
Was sent to Columbia, SC to be discharged from Germany.

Post-Service (20:05)


Returned to Grand Rapids, MI and became a trucker.

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                    <text>This Do; But Why?
From the series: Journeying With Jesus on the Road Less Traveled
Text: Luke 22:19,1 Corinthians 11:24
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Lent I, February 17, 2002
Transcription of the spoken sermon
Once again the Lenten season. Once again "Journeying with Jesus on the Road
Less Traveled." That is the Lenten theme for 2002. We are here again, and it all
seems so familiar, and yet, it is all new and fresh, which is the amazing thing
about the Gospel story. With each returning Lenten season – to focus once again
on Jesus, on his life, on his fate, on that which emerged in the wake of his life and
death and the experience of his presence living with them – all of that never
seems to grow old or ordinary. And so, once again, we will journey with Jesus on
the road less traveled. The road less traveled is a phrase which, to a contemporary
audience, probably calls to mind the book by M. Scott Peck by that title, The
Road Less Traveled, of which I guess there have been some six million published,
a book that was on the bestseller list of The New York Times Review of Books
longer than any that I know. I paged through it quickly; I didn't see any reference
in Scott Peck's book to the origin of that phrase, but really it is a poem by Robert
Frost, “The Road Not Taken," and if things work out according to schedule, we'll
conclude this Lenten journey to the threshold of Holy Week with that poem
rendered beautifully as an anthem. But, in the meantime, we want to journey
with Jesus on the road less traveled.
The road less traveled would indicate that there's a fork in the road and, contrary
to that profound, contemporary philosopher Yogi Berra, who said, "When you
come to a fork in the road, take it," a fork in the road demands of us a choice. We
cannot take both arms of the fork. Sometime along the way, we meet that fork in
the road and we have to decide where we will travel and how we will travel.
Jesus met such a fork in the road at some point. We want to be examining that in
these weeks. Last week we did hear the question that John the Baptist raised to
Jesus. He sent his disciples to Jesus to say, "Are you the one, or do we look for
another?" because John had heard rumors about a marvelous ministry in which
there was joy and grace in Galilee, and it wasn't exactly the blueprint that John
had envisioned for Jesus for whom he had been a mentor and a guide. But Jesus,
obviously in the struggle to determine his own call and identity, when faced with
that fork in the road to follow John and his preaching of righteousness and the
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apocalyptic nearness of the end, took a road less traveled. He went another way
and, in going another way, he found himself on the way to the cross.
We have been to the table this morning. The table is set with bread and cup, the
bread is broken and the cup is poured out. It doesn't seem, in the sanitized
version in which we experience it as a congregation in 2002, to represent what, as
a matter of fact, it does. It was John Dominic Crossan here one Lord's Day, I
think on the first Sunday of Lent, who reminded us that when you have bread and
cup separated, speaking for body and blood separated, you have a sign of death
and a violent death. And so, when we come to the table of our Lord, we are
confronted with the reality of his violent death, which was a consequence of the
journey on the road less traveled.
Jesus made his way and the end of it was crucifixion because of that for which he
spoke and which he embodied, which was nothing less than the love of God in the
midst of our human darkness. As we journey with Jesus during these Lenten
Sundays, we will be journeying on the way we have gone several times before. It
is not new for this congregation, and I really don't have much that is new, except
in nuance. But I was reminded of the way that we have come together over the
last decade or decade and a half. My own experience, for better or for worse,
eventually proves to be your experience and, as I have been wrestling in earlier
years with Jesus, I came to see Jesus less as some God figure and more as a
human being who was the embodiment of God. I came to see Jesus in all of his
humanity. As the liturgy said a moment ago, bone of our bone and flesh of our
flesh.
It was April 15 of 1984 that I preached the sermon, "Jesus, You Are Really
Somebody," and that was a bit of a watershed for me, because it was as though, in
dismantling some of the Christological, creedal formulations of the second and
third and fourth and fifth century Church as the Jesus movement became the
Christian Church and the established Church of the Roman Empire, I began to
see through that Christological, creedal formulation and began to feel the flesh of
Jesus. Contrary to what might appear to be happening, that is, that I was pulling
Jesus down to my own size, rather, Jesus became for me a man magnificent in
what he was and how he was. My estimate of Jesus, my admiration for Jesus, my
amazement before Jesus grew in proportion to my seeing him as my brother.
Seeing him that way, I began to see him in the way that he was and the way that
he walked and the life that he lived. I began to see him in a light that I had never
appreciated when, for me before, he had been a divine intruder, a God-figure
coming in to effect a salvation for the world. I began to see him in a totally
different light and a phrase began to be repeated here, particularly during the
Lenten season, "Jesus died the way he died because he lived the way he lived."
I remember it was in 1993, Palm Sunday, when I made the rather bold
declaration in the title of the message - "Jesus Did Not Die For Our Sins; Jesus
Died Because of Our Sins." It was the darkness of the world that rose up and said

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"No" to Jesus, which was, in effect, saying "No" to God. That is the light that
began to dawn for me in the life of Jesus, what he embodied, and consequently,
what he met in his violent death.
And so, here we are again ready to journey with Jesus on this road less traveled,
and we have been to the table this morning. Actually, the message should precede
the table, for the Word should illumine the act to follow. But then, how do we get
the kids out of here on time? So, we go against good liturgical practice; we do the
act and now I'm going to say, "Why?"
Jesus and the institution as Paul passed it along, as Luke passed it along, says
"Do this. This do." And I ask, "Why?"
Well, obviously, first of all, and it is in the text itself, "Do this in remembrance of
me." For we are historical figures, rooted in history, and unless we continue by
some means to call to mind, we forget and we lose. And so, Jesus, in good Jewish
fashion, or the followers of Jesus in very natural Jewish fashion, fashioned a
ritual, a sacrament, for they had been remembering for 2000 years. The last
supper, whether it was technically a Passover meal or not, we can't really be sure,
but it was in the manner of the Passover meal, and the Passover meal was an
annual celebration of their being set free from Egypt under Moses. It was the
Passover supper on the night of their deliverance that they celebrated, and in
their years of faithfulness, they celebrated every year and the Jewish community
to this day still keeps Passover, remembering that they were slaves in Egypt and
they were delivered by the mighty hand of God. In the beautiful statement of
Moses in the Book of Exodus, in the words of God, "See how I have brought you
on eagles' wings and brought you to myself."
Year by year by year by year, thousands of years now, the Jewish community has
remembered and they have maintained their sense of identity. And Jesus and the
community around Jesus, the immediate disciples, obviously fashioned a
sacramental celebration by which the community would continue to remember,
would continue to remember Jesus, to remember, to call to mind, to come back
again and again to this founding person, this founding story, to remember Jesus.
Every great religion has something that it remembers, that marks it, and there
are others who have been luminous with revelatory grace in the history of
humankind. But for us, it’s Jesus. Jesus is our window into the heart of God and
so, just as he, a Jew, was remembering the deliverance of Moses, so the Church
for 2000 years has been remembering who it is, who is its center, and what it is
called to be, because in that early movement and down to this present day, we
believe that something, something came to expression in Jesus, and it is that
which came to expression in Jesus to which we are called again and again in
order that it might continue to come into expression, in order that the God
embodied in Jesus and the manifestation of that grace and power that was there
in that life, in order that that same manifestation may continue to be experienced
in the ongoing course of history.

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It is not as though we worship Jesus. It is not as though we seek to emulate the
journey of Jesus. It is that in the journey of Jesus we see that that was it! God was
there! This one, this one, with a human face was reflective of the depths of God.
That is our story, you see. That's what has made us what we are, and so Jesus
said, "Do this."
Why?
In order always to remember, not simply to hark back to that past, although in
harking back to that past, we are reminded of that past in order to be reminded
what came to expression. Do you follow me?
Sometimes I think that I am so simple and so clear, and then somebody goes out
afterwards and they make a comment, and I say, "Oh, my goodness. I must have
been so dull." Or, maybe they were, who knows?
You see, the tendency is always, the tendency has been, to make Jesus a cult
figure and the tendency rather early on was to turn that whole event into a
salvation cult as though somehow or other God was able now to forgive the world
because Jesus died for the sin of the world and, frankly, I think that is to evade
and to avoid that to which Jesus would call us, that which came to expression in
Jesus. What came to expression in Jesus is what needs to come to expression
universally in order that this world may be transformed. Jesus said, "Do this. Do
this to remember. Don't remember in order that somehow or other I might mean
something other than I am. Do this to remember me in order that you may be
what I am. Do this in order that the dynamic that is set afoot here may become
the dominant mood and dynamic of the world." It’s the only hope of the world.
They weren't kidding when they made Jesus the light of the world, the hope of the
world, the savior of the world. He said, "Do this."
Why?
To remember, and maybe I could add, to stand in solidarity with, not only see it
and admire it, but to stand in solidarity with it.
As we read in the first letter of Peter, he has given you an example that you follow
in his steps, to remember the teachings of Jesus, to remember what he embodied,
and then to say "Yes, yes, yes. Somehow, by God, yes," failing often.
Simon Peter is set before us this morning, denying often, betraying often, yet
never able finally to give up that struggle to be in solidarity with Jesus, to be in
the uniqueness of our own person, in the uniqueness of our own historical
moment, to be what Jesus was in his embodying God, the God who is love, the
God who calls for justice, for compassion.
Ah, do this, because every time to feed on Jesus, to say it in that way, is to gain
that inward strength once again to be in solidarity.

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And then just this, and I don't even know how to say this. To remember, to be in
solidarity with, and to experience in the depths of our being the mystery that is
God. I grew up in the Reformed faith with a liturgy that comes out of the 17th
century which was in the wake, of course, of the 16th century Reformation and the
break from the Catholic Church, and that liturgy was didactic. It was a theological
statement. Every i dotted, every t crossed. It was a statement of justification, in a
sense, of the break from the Roman Church. It was a statement that appealed to
the mind, it was an intellectual and a rational description of the understanding of
the doctrine of the atonement which was the center of the table or the bread and
the cup. That is what marked that post-Reformation community. Intellectual
definition, rational explanation.
I have envied those of you who have been raised in the Roman Catholic tradition
or high Episcopal or high Lutheran, Anglican, because you always knew there was
something more operative than that which could be stated in a proposition, in a
creedal clause. Some mystical dimension, some encounter within the depths
below a rational mind, the subconscious or the unconscious, some encounter,
some experience of God which cannot be defined. Now and again it happens in
sacramental action. That’s what ritual is about, calling us again and again to a
certain practice and, lo and behold, now and again, there is a light that goes on,
there is a movement of grace, there is the brush of an angel wing, and that,
hopefully, also is at least an occasional experience when we do this,
remembering, being in solidarity with, but being open to that dimension of the
Spirit that is not at our disposal, but now and again graces us if we have at least
some thin, mystical thread within the fabric of our being.
Nancy and I had a lovely evening with three Revs. Van Hoeven and their wives,
our dear Gordon and Dorothy, and then his cousin Doc and Shirley, who are
members here, and then his brother Jim and Mary, and Jim has been a longtime, close friend of mine and conversation partner. We had an evening in which
we partied very well and laughed a lot. We laughed until we cried, and we told
stories. We remembered stories. Gordon told stories on me way back into the
sixties, and it was a delightful evening. Somewhere in the midst of it, I don't know
how it came up, but Jim, who is a good theologian and a good thinker, said to me,
"You know, recently Mary and I were in the Cathedral of St. John the Divine in
New York City, that cavernous space, that holy space, and the smell of incense
and the mighty choir and the great organ, and I was moved, and I said to Mary,
‘The Jesus Seminar doesn't build cathedrals.'" It was a deep, profound insight you
see, because, just as I grew up with the liturgy of the Lord's Supper, which was
didactic, rational, explaining everything, just so, in our search for the historical
Jesus – whether it be Dom Crossan or Marcus Borg or Amy-Jill Levine or Paula
Fredriksen, or whomever – sorting through all this stuff, trying to get down to the
real core of it, it's not enough.
Finally it is that kind of total commitment in the presence of a mystery that
transcends us. And when we come to this table, when we engage in this

© Grand Valley State University

�This Do; Buy Why?

Richard A. Rhem

Page 6

community, when we pray and we sing, now and again, here and there,
something happens and we keep doing this, not because grace or Spirit or glory
are at our disposal, but we keep exposing ourselves in the midst of the mystery,
longing to be touched.
Jesus said, "Do this," and as we do it, we remember and we are to go in solidarity
with him and the way he went, on the road less traveled, and at the end of it all,
the road we take makes all the difference.

© Grand Valley State University

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                    <text>This Is Our Story
Christmas Eve Candlelight Eucharist
Text: Micah 5:5; John 1:14, 18
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
December 24, 2000
Transcription of the spoken sermon
I had a very easy morning; I didn't have to preach, so I was able to sit where you
sit and to take in the wonder of the story in song, pageantry, drama, and as I sat
there, I was very much aware of the fact that that is precisely the way the
Christmas mystery ought to be experienced. That is the way it is best presented;
that is the way it is best appropriated. It is a beautiful story and it can best be
sung. Of course, eventually it catches up with me and here I am, trying to preach
about it again. But, let me contrast for you the story as it was dramatically,
musically, instrumentally set forth, and the account which we read a moment ago
in John's Gospel.
The drama, the pageant, of course, is from the birth stories of Matthew and of
Luke, principally Luke's story, the shepherds and angels and the virgin with the
baby boy, but, also from Matthew the kings, and in those birth stories we have the
story form. Can't you feel the contrast with the reading of the first chapter of
John, prologued in this Gospel, "In the beginning was the word and the word was
with God and the word was God. All things were made through him and apart
from him was not anything made that was made. In him was life and the life was
the light of humankind. The light shines in the darkness and the darkness has
never comprehended it."
Then the little historical paragraph about John the Baptist, but then again the
statement, "This was the true light that enlightens everyone that was coming into
the world." And then another historical reference, "He came to his own and his
own received him not," and that marvelous, climactic statement - "The word
became flesh and dwelt among us."
You don't have to be a rocket scientist or a literary critic to feel the contrast
between Luke's marvelous story and John's more philosophical or theological
presentation of exactly the same event. In Luke, it is story, and on Christmas Eve
we're here to celebrate this, our story. It is a particular kind of story. Some would
call it a myth, but it is not really myth in a technical sense, because it refers to
© Grand Valley State University

	&#13;  

�This Is Our Story

Richard A. Rhem

Page 2	&#13;  

historical events. This was the time of Caesar Augustus and Herod and his brutal
reign. It happened at a particular place and in a particular social context, so the
story is rooted historically. But, it is not just documentary history, either. It is not
the kind of historical account, for example, if one would visit France and the
Normandy Beach area and take in that marvelous museum that was built for the
50th anniversary of the D-Day invasion, where one becomes in a cinematic
production, as it were, a very part of that climactic moment of the Second World
War. That is not the kind of history it is, either. It is a story that is rooted in
history about real history and real people, but it is told with legendary
accoutrements that make it into a marvelous tale, as it were.
John does not tell the story. John philosophically, theologically looks behind the
story to its meaning. But, John and Matthew and Luke are trying to give
expression to the same mystery, the mystery of Christmas that we celebrate
tonight. This is our story. It is our story. It is not the only story. There are other
peoples of other times and other places who have stories, too, and those stories
also reflect their deepest intuitions about what is at the center of things, deep
down. But, this is our story and it is a marvelous story. It is a beautiful story. It is
a story with a profound meaning. This is our story and it tells us about the nature
of God.
John in his more philosophical, theological presentation reaches behind the story
to say that what the story is about, what Luke wrote about the shepherds, the
angels in the night, the virgin Mary giving birth to a child in a cattle stall, is the
birth of one who is truly human, but in whose humanity there was an
intensification of luminosity, of revelation so that he could say that that word that
was in the beginning with God, which could also be translated the divine
intention, in this moment in history, was enfleshed so that in the humanity of this
one who was born, who came to maturity, those who saw him and were
encountered by him could do no other than to say, "My God."
The word became flesh and dwelt among us, and John says no one has ever seen
God, but this one shows us who God is. This one, in human flesh, is the selfexpression of God. This one sounded like God. This one acted like God. What one
experiences in this one is what one experiences in God and, maybe most
profoundly, John would say that in the manner of this one's revelation, humble
birth as a child, one has an insight into the nature of God, which is love revealed
in all of the vulnerability of a child. The nature of God read in a human birth. The
being of God revealed in a child. The love and the vulnerability of a child's birth,
the ultimate revelation of that which is at the core of reality. That is our story.
That is what the story says. It's a wonderful story. It's a beautiful story, and what
it tells us is even more wonderful: that at the core of reality is the love
unconditional, as wide as creation, that embraces us and will never let us go.
Our story speaks of a God who is love, a love that is vulnerable, and a love that is
with us and continues to be available to us in the enfleshment of the other. In the

© Grand Valley State University

�This Is Our Story

Richard A. Rhem

Page 3	&#13;  

letter of John we read God is love, and the one who abides in love abides in God,
and God abides in them, the love of God experienced in human flesh, the ultimate
truth about reality, as concrete and real as the person on your right and on your
left, God revealed in Jesus, the nature of God, love, present with us. The story
tells us what is true everywhere, at all times, and the ultimate, final word is love.
That is our story. It is love that would stop at nothing to live out the embodiment
of the heart of God, even to the extent of being broken and poured out in order
that finally we earthlings might get it, with the ultimate truth lying in the
vulnerability of love, because it's a reflection of the very core of reality. My, my,
my, what a story!

© Grand Valley State University

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