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                    <text>This is the Time and This is the Place
Pentecost XIX
Scripture: Matthew 5:13-16; 43-48
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
October 7, 2001
Transcription of the spoken sermon
From a textbook that we are using on Wednesday evenings in our class, Samuel
P. Huntington's The Clash of Civilizations: Remaking of the World Order, I read
this paragraph,
Every civilization sees itself as the center of the world and writes its history
as the central drama of human history. This has been perhaps even more
true of the West than of other cultures. Such mono-civilizational
viewpoints, however, have decreasing relevance and usefulness in a multicivilizational world. Scholars of civilizations have long recognized this
truism. In 1918, Spangler denounced the myopic view of history prevailing
in the West with its neat division into ancient, medieval and modern
phases relevant only to the West. It is necessary, he said, to replace this
Ptolemaic approach to history with a Copernican one, and to substitute for
the empty figment of one linear history the drama of a number of mighty
cultures.
A few decades later, Toynbee castigated the parochialism and
impertinence of the West manifested in the egocentric illusions that the
world revolved around it, that there was an unchanging East and that
progress was inevitable. The illusions and prejudices of which these
scholars warn, however, live on, and in the late twentieth century have
blossomed forth into the widespread and parochial conceit that the
European civilization of the West is now the universal civilization of the
world.
And, at the bottom of that page which concludes chapter two, I penned, "And
then September 11,2001."
I wonder, as I am sure you do as well, whether or not the tragedy of September 11
will significantly alter our human consciousness, whether the revelation of our
vulnerability will affect the way we live, think, worship, believe. I wonder if there
is a dawning consciousness that will enable us to recognize the illusions, the

© Grand Valley State University

�This is the Time and This is the Place Richard A. Rhem

Page 2

myths with which we live, about the centrality of our own perspective and point
of view, whether or not some progress in the human story may be possible
because finally the dullness of our spirits has been penetrated.
When I read the paragraph from Samuel P. Huntington that I cited just a
moment ago, what leapt off the page at me was his suggestion that the historians
need to experience a Copernican revolution, shorthand for a total restructuring of
thought and understanding. Copernicus, you will remember, was a bishop of the
Church who, in the 16th, maybe 15* century, through some primitive calculations
determined that the earth was not the center of the universe, but rather circled
around the sun. That was revolutionary thinking, and somehow or other
Copernicus kept it under cover. But his disciple, Galileo, did further calculations
and with a primitive instrument established beyond a shadow of a doubt that,
indeed, Copernicus was right, the earth was not the center of the universe. The
earth orbited the sun, as did several other planets, and we were a middlin' star in
this universe that was visible, accessible at that time. Well, of course, the moment
that was proclaimed, it not only demoted the earth from its central place and
humanity from its center place before the face of God, but it also was contrary to
the scriptures that spoke in poetic fashion, to be sure, but of the earth as the
center.
And so, you know the story. Galileo was put on trial, his life was threatened,
except if he recant, which he did mumbling, we're told, under his breath, “but it's
still true,” put under house arrest. But, in the good time and the good grace of the
Church, of course, as is always true of the Church, the Church comes around. It
took only from the 16th century until 1991, December 28, when the Vatican said
Galileo was right. But, what struck me was Huntington's use of that Copernican
revolution as an analogy for what has to happen in our understanding of history,
and he quotes Spangler in his great work, The Decline of the West (1918),
Spangler saying that is what we need in our thinking about history. We need a
Copernican revolution. He cites Toynbee, the great scholar of civilization, talking
about our parochialism. And then Samuel Huntington concludes the chapter by
saying, "These scholars have been talking this way for a long time, but still our
illusions and our myths live on.
Well, Huntington published in 1996, and I read the book at the end of 1999. I
even preached on The Clash of Civilizations and the healing of the nations under
the theme, "A Millennial Vision," January 23, 2000. I thought it was important,
and I thought it was important enough to bring to your attention. But I have to
admit, after September 11, it's like the whole thing comes alive in a new
dimension, and suddenly I read Spangler's statement about the need of a
Copernican revolution and I read Huntington's saying the illusions and the myths
just seem to go on in spite of the fact that there are intelligent voices saying
otherwise, and then I switch from the dullness of the historian to the even greater
dullness of the religionist.

© Grand Valley State University

�This is the Time and This is the Place Richard A. Rhem

Page 3

This morning I am not interested in dealing with that with which Huntington
deals, that is, the new historical perspective after the Cold War of the
civilizational groupings that make up our reality. I simply begin there to see how
interesting it is to take an analogy from the fields of the sciences and apply it to
history, and I want to apply it to religion, because I want to say to you this
morning that, in the light of September 11, it is absolutely imperative that those
who are observant religious people around the world come to a deeper and new
appreciation of the nature of religion, and the fact that, just as we write history
from our own point of view, so we write our religion from our own point of view,
as do the respective religions of the world, all seeing themselves in the center as
the holder of the truth.
Within the Eastern faiths it is not so serious, because they're happy to invite
another point of view because they are not exclusive. But, particularly within
Christianity and to a certain extent Islam, it is written into the very charter of
what our story tells us, that our Christian faith, for example, is true, absolutely
true, exclusively true, and the missionary mandate of the Christian Church is to
go into all the world and make disciples of all nations, and the whole structure
and biblical scheme is that, when Christ has been brought to the whole world, the
end will come. That is part and parcel of the very heart of our understanding as
Christian people.
Now in this congregation we have moved off from that exclusivism. We have
moved from exclusivism to a posture of pluralism. We have come to recognize
that the great religious traditions are traditions that, along with our tradition, are
recipients of the truth of God, the revelation of God, and the experiences of the
grace of God. We have made that move, which is no small move, and which came
with no little wrenching and at considerable cost. But we at Christ Community
Church affirm that, while Jesus is our window to God, others have other windows
which are also valid for the experience of communion with God and the
experience of the grace of God.
I find that it is rather easy to sit back and relax and pat ourselves on the back and
say, "You know, what a sophisticated and enlightened people we are. Now we can
just get on with our lives." I want to say after September 11, we have to recognize
how imperative it is that that posture that we have been invited into be witnessed
to and offered and, if need be, defended. I want us to realize this morning, in the
light of September 11, that, if it was necessary at one point for those who studied
astronomy to go through a mind-wrenching revolution, if it is necessary for those
who study history to get released from their parochialism and their myopic
vision, then, dear friends, how much more it is for the religious people of the
world to open their minds to the threat and the danger of exclusivism and
absolutism, and to recognize that our religious experience is the source of that
spiritual insight and comfort for us, but it is our story, a valid story, but not the
only story.

© Grand Valley State University

�This is the Time and This is the Place Richard A. Rhem

Page 4

You might think that September 11 would change the picture, but I have a letter
here from Pat Robertson. "Dear Richard Rhem." (They're good. If I get on his list,
everybody's on his list. The only mistake he made is Christ Community Reformed
Church. That figures.) But, it's a letter that talks about the crisis at present and
you know how Falwell and Robertson backed off from their insensitive remarks
immediately after the crisis. But I'll tell you what - they've not changed their mind
one whit. "Throughout our history our true protection has not come from armed
forces, our police, our intelligence. Our protection has been the covering hand of
a gracious God. Modern day America has repudiated that," and so on and so
forth. "Has our conduct caused a loving God to lift his hand of protection from us,
and if it has, what can His people do?" Well, of course, there are kits and books
and all kinds of things, and a contribution request.
Yesterday's Grand Rapids Press, on the same page in which there was a little
story about Bishop Spong's visit here, and a little synopsis of his calling us to
maturity and to grow up and to recognize that that cozy, parental God does not
exist, there is an advertisement for the fall conference of the Seventh Reformed
Church, and it is entitled, "The Other Side of the Good News: The Challenge of
Universalism," and Friday night you could hear a survey of contemporary
universalisms. We might come in for mention. Saturday morning early, a defense
of the doctrine of everlasting punishment. Now, how would you like to be in the
position of creating the defense for the doctrine of eternal damnation? I mention
that only because I want you to know that September 11, in many cases, hasn't
changed anything. There is still that very conservative and orthodox and
fundamentalist element within the Christian Church that is pushing exclusivism,
Jesus Christ alone for salvation, and the condemnation of all those who share
another point of view.
The Seventh Reformed Church, you may remember, was pastored by my dear
friend, John Richard deWitt, whose recent letter to me closed by saying, "I love
you very much." Now, that, too, is a mystery. But here we are at opposite ends,
opposite poles, and yet at Duba's table we were able, Tuesday after Tuesday, to
carry on wonderful civil dialogue, and if you think it was good before, can you
imagine what Duba's is about after September 11? Now the group has been
reconstituted because Dick is in South Carolina, Duncan is still there, who
celebrated with Nancy on Thursday his 89th birthday. Lester DeKoster is still
there, in his mid-80s, hale and hearty. But, we've added a little support on my
side. I brought Howard VanTill to the table, so we have an enlightened scientist.
And my dear friend, Bud Ridder, of many, many years. And Clarence Boomsma, a
respected and sensitive and intelligent pastor of the Christian Reformed Church
for many years. I run with these guys in their 80s, it makes me feel young. Last
Tuesday I think it was Howard who said something about revelation just doesn't
fall out of heaven so that you have a book, and my dear friend Lester said, "That's
exactly what you have. If you don't have that, you don't have anything."

© Grand Valley State University

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Page 5

Now, Lester has a philosophically trained mind of brilliant capacity with a
debater's skills. Of course, he was not only debating, but baiting a bit. So, when
asked, "All right, I have the absolute word of God, divinely inspired in every word,
and my Muslim brother has the Koran, claiming even a higher level of inspiration
for his book, what do we have here? An impasse?" Lester said, "No, it depends on
who was the author."
"Well, who was the author of this book?" (The Bible)
"The eternal God."
"Who was the author of this book?" (The Koran)
"Satan."
Now, Lester with his lovely wife Ruth, will be listening to this sermon. They have
Christ Community preaching for breakfast on Tuesday morning, so that he can
always make some relative comment on Tuesday noon, and of course, with his
incisive thinking and his acuity, he is always right on. He knows exactly where I
have deviated from the faith.
Lester knew what he was doing. He was setting us up. If you hold that this (the
Bible) is the word of God, every word, then every other book has to be a false
book. It has to be the witness of a lie. So, Lester proceeded, "If you don't have
that, what do you have?" And I was so delighted with my friend, Bud Ridder, who
swallowed hard, pushing away every inclination and every instruction and every
bit of knowledge he had in his whole life, saying, "My authority is in myself."
Of course, that's exactly what Lester was trying to point out. When you give up
the authority of the book or, if you were a Roman Catholic, the authority of the
Church, or if you were in the Eastern Orthodox tradition, the authority of the
tradition, then you are out at sea. Then you are your own authority. And you can
go across the spectrum of the Protestant or Catholic or Orthodox churches today
and you will find, when you press the issue, that there will be fudging all along
the line. But, at Duba's table, one never gets away with fudging. And so, my
friend, Bud Ridder, had to say, "I am my own authority," and I cheered. Because
that's precisely where we are. We have made the move into pluralism, dear
friends.
But, I want to take you a cut below that. Not only have we become pluralists
because well, nice folks like us, after all, should be pluralists. We're nice people.
We like to get along with other people. Who wants to say to somebody else,
"You're lost," or "You're damned," or "You're on the wrong track?" We're decent
people, civil and good neighbors. We're just plain congenial folks. Shouldn't we
be pluralists? No. It's not enough. We ought to be pluralists on the basis of our
deepest insight and that insight is this - that finally we are the creators of our own
vision and our own place to stand.

© Grand Valley State University

�This is the Time and This is the Place Richard A. Rhem

Page 6

Now, don't hear me say that you begin life with a virgin mind and a blank tablet
and you start creating this thing from scratch. Of course not. Grace Elizabeth and
Allie, who were baptized today, are immersed in a story. They are surrounded
with the love of those who tell the story. They are part of the community of faith,
a particular tradition whose window on God is that beautiful face of Jesus. They
are being shaped and, beyond that, they have a storybook in which they are being
nurtured in this community and in their homes. And beyond that, they are
growing into a world of experience, a fascinating world of expanding experience
and broadening horizons. And so, from a tradition, from a sacred story, from a
family and a community, and in the gaining of experience, finally they make up
their mind through the use of their mind, through critical rationality, which is the
particular gift and fruit of the Western tradition. That is the thing that is being
terrorized today. That is the greatest threat to us, to lose our gift and our capacity
to think with our minds and make up our minds and sift the evidence and the
experience before us with our critical rationality.
So, it is not as though everyone is on his or her own, starting out fresh and having
to come to some kind of major conclusions, no. We are shaped, we are guided, we
are nurtured. Finally, in the end, it is not this book. It is not the authority of
Mother Church. It is not 2000 years of tradition. It is not the word of some pastor
or counselor. Finally, until you can stand on your own and say, "This I believe, for
these reasons, in light of this experience," until you come to that point, you have
not crossed the Rubicon.
Crossing the Rubicon is a matter of determining the source of authority. Once
you cross the Rubicon, you are free to think. You are free to think about religion;
you are free to think about theological questions; you are free to think about
social, ethical issues. You are able to take the witness of science over against the
question of sexual orientation. You are able to carry on a conversation about the
question of abortion. You are able to discuss Planned Parenthood. You are able to
think about all of those issues that are right at the nub of our present existential
situation. You are free; you are free to think. You can gather the data. You can get
the best information possible. You could become aware of your own biases and
prejudices. You can lay it all on the table, and then you can make up your mind
and you can be committed and dedicated to a point of view which you cannot do
when you say, "Therefore, I have absolute truth. Therefore, my religious
understanding is synonymous with the truth. Therefore, my decision on social,
ethical questions is the only possibility for a thinking religious and pious person."
What I am saying to you, I am saying as clearly and simply as I can, and I want
you to know it is a very radical point of view.
Last Sunday evening, after a very busy and significant weekend, Christine Spong
called and said, "Dick, Jack and I are tired. We would like simply to come over
and sit on the bluff with you and Nancy and watch the sunset and eat leftovers."
And we did. Jack Spong had been exposed to you in large assembly and various

© Grand Valley State University

�This is the Time and This is the Place Richard A. Rhem

Page 7

small groups, he met with the Trustees, encountered many of you one-on-one,
and immediately sitting down, he said, "Dick, I want you to know that Christ
Community is a very special place. I want you to know that in all of my world
travels, in all of my involvement with the church, out of all of my experience over
the years, what you have there is rare. That community of people is rare.
Theologically, spiritually, psychologically, emotionally mature." And he said,
"You know, I'm a disincarnate bishop at this point, and I need concrete
laboratories. I see Christ Community as a place that has the possibility because of
where it has come to move into the next phase of what the religious community
must be." He even offered to come back and be with us for a month and help us,
suggested that we gather some other similar people, maybe bring in a Muslim
imam, a Buddhist monk. Let us begin to live concretely what we say we believe,
bringing our gift to the table and learning, as well, from the wisdom and the
insight of others.
My sermon title is "This is the Time and This is the Place." Jesus said, "You are
the light of the world." Light doesn't go out and wage warfare, but light is what it
is, and it illumines. He said, "You are the salt of the earth." The whole world
doesn't need to be a salt block, but the world needs the light sprinkling of salt in
order that it may bring forth all of its richness and flavor. Jesus said, "Love your
enemies. Be like God. The sun shines on the good and the evil. The rain falls on
the gardens of all people. You be like that." The word in the old, traditional
translation is "Be ye perfect, as God is perfect," but that too easily takes on a
moralistic tone. The word really in the Greek original means complete, whole,
fulfilling its purpose and its end. Be therefore mature, complete, as God is mature
and complete.
I don't know the implications of what it means to move into the next form of
existence of the Church. But, I do know that we have made a significant move. We
know why we have made it, and a thoughtful analysis and critical understanding
will demonstrate that the only authority, finally, is the conviction of our own faith
and our own vision which we share in community and support one another. I
don't know the implications of this, but I know this -I have time and I have the
energy, if you are willing to find out the next orbit. This is the time, folks, and this
is the place.
References:
Samuel P. Huntington. The Clash of Civilizations: Remaking of the World Order.
Touchstone, 1997.

© Grand Valley State University

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                    <text>This Quiet Dust
A Littlefair Legacy, 3
Ecclesiastes 3; II Corinthians 4:16-5:5
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Ash Wednesday, February 25, 2004
Transcription of the spoken sermon
I don't know how many years ago it was that I first received the ashes on my
forehead with those somber words, "Dust thou art, to dust thou shalt return," a
good number of years ago now, but it happened here. It had never been a part of
my tradition growing up in the Reformed Church, which is liturgically challenged.
I would rather have thought about it as some hocus-pocos Catholic sacramental
act with which I would have no truck, being a good evangelical and reformed
minister. Then, I experienced it one day, experienced the momentous impact of
that honest moment, "Dust thou art, to dust thou shalt return," a moment of
honesty in a world of superficiality.
Perhaps it is that I have moved into the latter decades of my own life that I
appreciate it so much. I have come to value it and to treasure it as a pastoral
moment, as well, a moment of absolute honesty as I look into your eyes, place the
ashes on your head and say, "Dust thou art and to dust thou shalt return." We
acknowledge the reality of our humanity and our mortality. It is a beautiful
moment; this service is an oasis, a sanctuary. It is a quiet place away from a world
that is so bombastic with media blitzes, its constant barrage of commercials, its
excessive celebrations of Super Bowls and All-Star extravaganzas, of Emmys and
Golden Globes, Oscars, and all of the superficiality of those so-called celebrations
that mark our society. How different is a moment like this.
I don't know whether Dr. Littlefair would enjoy this service or not. He never
attended an Ash Wednesday service. And he had pretty much done away with the
sacramental and the ritualistic in the worshiping community at Fountain Street.
And yet, he loved to sit out there and even on the high holy days when we got out
all of the pageantry and all of the symbolism of the tradition, I know how much
he enjoyed that. We used to speak about the fact that he was fascinated that we
could have translated the understanding of the faith while maintaining those
accouterments that have been a part of the tradition down through the centuries.
So, I don't know whether he would like this service or not, but I do think he
would affirm the honesty and the reality of the moment of our facing each other
in the face of our mutual mortality.
© Grand Valley State University

	&#13;  

�This Quiet Dust

Richard A. Rhem

Page 2	&#13;  

In preparation for the memorial service while I was in Florida, there were those
who very kindly sent me some pieces that were important to Duncan. Jo Earl, his
secretary, his friend and his caregiver of over fifty years, sent me some of his
favorite poems, and when I read "This Quiet Dust," which is on the cover of your
liturgy, I knew that I would be speaking about that this evening, having that be
the center of our reflection, although at that time I had not yet thought in terms
of a series of messages on A Littlefair Legacy. But, I knew tonight we'd be
centered around "This Quiet Dust." It was Duncan's favorite poem, because it
expressed so eloquently his faith and his understanding.
Before I knew Duncan, I knew of him only by reputation, which of course in
Western Michigan was not good. An enemy of the faith, to be sure, one who
denied and betrayed the great Christian tradition. I suppose that non-Fountain
Street folks got exposed to Duncan most often at funerals where there was a kind
of obligatory attendance, therefore the necessity of being submitted to whatever it
was that came forth from that pulpit, that infamous pulpit. I do remember, on
occasion, people who attended funerals at Fountain Street who would come away
saying, "That was awful. There was no comfort, there was no word of hope." I
didn't know any better until I came to know Duncan and to know him intimately
and to come to understand the nature of his religious faith and experience and
expression, and then, of course, I came to understand quite a different picture
than that which had been rumored about.
I got called this afternoon from an old and very dear friend of mine, John Richard
DeWitt. We were classmates together in college and seminary, and he called me
from South Carolina where he is now serving as a pastor. He had been in Grand
Rapids for a few years at the Seventh Reformed Church. The irony was that Dick
and I were just the best of friends, loving each other, and in constant contact and
communion over all these many years. He was anchoring the most conservative
Reformed Church in the nation and I was anchoring the most liberal. When he
came to Grand Rapids, Duncan's dear old friend Lester deKoster joined the
Seventh Reformed Church which created quite a stir because he is a person of no
mean estate in the Christian Reformed Church. Then he brought Duncan to the
Seventh Reformed Church to hear Dick preach because Dick is one of the great
preachers in the nation. Duncan loved to hear him preach. The people of Seventh
Reformed Church were so thrilled that there was Duncan Littlefair in worship
and they began to pray for his soul. Fortunately, he didn't get "saved." But, Lester
and Duncan, who had lunch together over all those many years, invited my friend
Dick to the table at Duba's, and then Dick invited me and that was the original
quartet in the corner of Duba's bar. Dick, a conservative, Reformed, erudite
scholar and a gentleman. Lester, a dear, crotchety Calvinist of unbending will.
Duncan, off the charts. And when I first came to the table, he said, "Now, tell me
who you are," and I said, "Well, I was where Dick still is." So this was the table.
I'm telling you this simply because today, unannounced, Dick called from
Carolina and, of course, we talked about Duncan. I told him how I concluded the
memorial message saying that I wanted to share a secret with you that Duncan

© Grand Valley State University

�This Quiet Dust

Richard A. Rhem

Page 3	&#13;  

was a man who lived in constant God-consciousness, that he was a man drunk
with God. My friend Dick said, "You're right."
Now, that's quite remarkable, isn't it, when you think about it? Quite amazing,
really. Two people raised in a very conservative tradition, one remaining there,
faithful to that tradition, one having traversed the whole spectrum to quite
another position. But, nonetheless, both of us bearing witness to the Godconsciousness of Duncan Littlefair.
If you were here on Sunday, you perhaps got at least a hint of the nature of that
God-consciousness as Duncan experienced it. It was a God-consciousness that
was experienced within the one reality of which we are a part. I understood a
liberal as one who recognized that the sciences were laying bare the mysteries of
the natural world, and the liberal religious scholar was one who finally gave up
trying to find knowledge of the world in the Bible, gave up this authoritative text
in terms of the knowledge of reality and nature, the universe, and instead listened
to what the scientist had to say about the nature of this reality and then sought to
find the way to live religiously within that reality.
That reality which was laid bare was a miracle, full of mystery, full of wonder. The
reality of which we are a part fills one with awe and no one lived with a greater
sense of the wonder and the awe, the miracle of life, than Duncan Littlefair. But,
as I said on Sunday, if you were a particular kind of liberal, a Chicago School
liberal, a modernist, then you didn't look for God in some other realm, you didn't
posit a dualism, a realm of nature and a realm of spirit, a realm of the natural and
a realm of the supernatural, but you experienced or looked for the Mystery, the
creative center of reality within the structures of nature itself. That was the core
and the key to the religious experience of Duncan Littlefair, that eloquent
spokesman of that Chicago School, that found the richness of life as the location
of the mystery of God, that creative center of things, that creative ground of
things, that unfolding miracle which we are all living together. It was that which
created wonder and awe and caused one to live with growing awareness and
appreciation, and consequently, with reverence and with gratitude.
When I read "This Quiet Dust," it was as if Duncan had written it himself.
Here in my curving hands I cup
This quiet dust; I lift it up,
Here is the mother of all thought;
Of this the shining heavens are wrought,
The laughing lips, the feet that rove,
The face, the body that you love;
Mere dust, no more, yet nothing less,
And this has suffered consciousness,
Passion and Terror, this again
Shall suffer passion, death and pain.

© Grand Valley State University

�This Quiet Dust

Richard A. Rhem

Page 4	&#13;  

For, as all flesh must die, so all,
Now dust, shall live. 'Tis natural;
Yet hardly do I understand –
Here in the hollow of my hand
A bit of God himself I keep,
Between two vigils fallen asleep.
I read that and I said, "Wow". Is that not a magnificent and profound
expression of a religious naturalism that understands the unitary nature of
reality? This cosmic process of which we are the unfolding part, the emerging
wonder, this 13.7 billion-year process in which that dust and matter, that material
has emerged into life and into conscious life, suffering consciousness, pain and
terror and death, this dust reflective, of course, of that creation story as the
Creator scoops a handful of the dust of the earth to create the creature, and
reflective, too, of that most profound insight of the Christian tradition, that
eternal word or intention of God becoming flesh. God becoming human. No one
has ever seen God, the one who dwells in love, dwells in God and God in that one.
This quiet dust with the potential of the divine in the human - Wow! That's
amazing.
The writer of Ecclesiastes was a thinker, a poet, a skeptic, sometimes almost a
cynic. It's really interesting that that Hebrew writing made the cut in the canon.
As I read, he was talking about the fact that animal breath and human breath are
the same, an insight way beyond his time of the unitary structure of reality. And
then raising the question, even his recognition of the animal nature of the human
and the continuity between the animal and the human, and then wondering what
happens to that breath or spirit, because in Hebrew it is the same word, Ruach.
What happens to that Ruach? Who knows, he says. Does the spirit of the human
go upward and the spirit of the mere animal go downward to the earth? He didn't
know.
The Christian tradition, of course, centered on the resurrection. Paul speaks
about something more. He talks about this earthly tabernacle being dissolved.
There again, "Dust thou art, to dust thou shalt return." But, of course, with his
encounter with that visionary experience he has of the risen Christ, he speaks of
being clothed upon. Well, he doesn't know what he's talking about, either. But,
he's wondering, and of course we wonder, don't we?
Duncan loved "This Quiet Dust" because it spoke so eloquently of the unitary
nature of reality that emanated in the miracle of life which was to be savored,
tasted, lived fully, celebrated to the miracle, wonder, glory and joy of life. Is that
enough? I think we who have been so conditioned by a very traditional Christian
understanding speak about something more and when we face death with one
another, the clichés trip off our tongues rather lightly, clichés about which I think
we don't often think deeply, and I'm not here this evening to tell you about your

© Grand Valley State University

�This Quiet Dust

Richard A. Rhem

Page 5	&#13;  

own hope of something more or confidence in something more, or to be honest
with you, perhaps your journey has been something like mine where I have come
to an awareness of the miracle of life and the living of that in all of its wonder,
more and more wondering myself, if this isn't enough, I really don't know. No one
knows. This quiet dust now between two vigils. "Dust thou art and to dust thou
shalt return," but will that dust return again to life and the miracle of it all? You
see, we wonder about things beyond our knowledge very naturally.
Duncan perhaps could have lived a while yet, but he bargained with his doctor to
let him go home, and his daughter told me when I called from Florida that when
they took him out of the ambulance on the gurney and brought him into his
home, he had the most serene smile on his face. He was home.
But, he was home because he was always home. Dear God, what a gift, his life,
this life.
A year ago, perhaps on All Saints Day, my sermon subject was "The Secret of
Dying Well Is Living Well." Duncan lived so well. He died so well, and when I see
that, then simply for me, it is enough.
References:
John Hall Wheelock (1886-1978), “This Quiet Dust.”

© Grand Valley State University

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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;
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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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