Howard C. Wilkinson - "Pre - Christian Man" (November 20, 1960)

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Preacher	Request after these symposium committee	0:43
	of the university, the sermon last Sunday	0:47
	by Dr. Waldo Beach and my sermon today have been slanted	0:52
	towards the theme of the 1960s symposium,	0:59
	here at the university.	1:03
	For the benefit of the visitors that we have in the chapel	1:07
	and of our radio congregation, I should explain	1:11
	that we here at Duke have between these two Sundays had	1:16
	a three-day intellectual Greyhound race.	1:22
	The three contenders in this race were doctors Will Herberg	1:27
	and Stanley Hopper of Drew University	1:33
	and Dr. Walter Kaufman of Princeton University.	1:36
	The conceptual rabbit which was being chased around	1:43
	the academic track during this Greyhound race,	1:47
	was labeled post-Christian man.	1:52
	A record number of students and faculty turned out to watch	1:57
	the race and to hear it sounds.	2:01
	Quite a few of those who were in	2:06
	the spectators perch came down out of that perch and joined	2:09
	in the race before it was over,	2:13
	without always making it clear, which it was,	2:16
	they were chasing the conceptual rabbit or one of	2:20
	the contenders in the race.	2:23
	But it was a great three-day period.	2:27
	One that was filled with keen intellectual insight,	2:30
	with heated debate, with new views and new vision, for many,	2:38
	with the supplying of food for thought,	2:46
	which we will chew on for many months yet to come.	2:50
	This of course was one of the great intended values	2:56
	of the symposium, and as Waldo Beach said last Sunday,	3:00
	the title which the committee selected	3:05
	was intentionally debatable.	3:07
	Well, the complexity of this group of ideas that went into	3:11
	and came out of the symposium is so very great	3:17
	that any preacher would be sorely tempted this morning	3:21
	to a flee from a consideration of this all together	3:25
	and preach on something else.	3:28
	This indeed would be what I would do today,	3:31
	if I had not been requested by the committee to give	3:34
	some post-symposium thoughts	3:38
	on post-Christian man here today.	3:40
	So, let us now turn to the three-word topic of the symposium	3:43
	and give it some examination.	3:50
	Let me say that it is my intention in this brief sermon	3:52
	to give some thoughts and comments directly upon	3:58
	the theme itself, and then to make some comments,	4:02
	which point beyond the theme.	4:05
	During the last two days, a goodly number	4:09
	of confused students have said to me,	4:12
	would you please make explicit what is meant	4:15
	by post-Christian man in order that we might know	4:19
	whether we think the term is applicable	4:23
	to our generation or not.	4:26
	Well of course, in view of the fact that those	4:30
	who originated this term in the metropolitan centers	4:33
	of New England and send it out from there some months ago,	4:37
	did not make it entirely clear what they meant by the title.	4:42
	And so, we can only guess.	4:47
	There are three possible meanings that the title could have,	4:50
	this three-word phrase, post-Christian man.	4:54
	There may be other possibilities, there certainly are three.	4:59
	Let us look at them.	5:02
	The first possible meaning of post-Christian man is	5:05
	that there was a day, some day in history,	5:09
	a day that is passed when attendance	5:14
	at religious services,	5:17
	membership in Christian organizations,	5:20
	financial support of churches	5:24
	and all kinds of religious Christian activity was at	5:28
	a high level comparatively speaking,	5:34
	but that it is not at a high level now,	5:37
	that there has been a falling away.	5:40
	This evidently is not the meaning of this phrase	5:46
	because this happens not to be true.	5:51
	Church membership in the United States is	5:56
	at an all time high.	6:01
	It has been since I have been a minister that the leaders	6:04
	of my denomination were rejoicing in the fact	6:09
	that we Methodists now have 6 million members.	6:14
	Only this past week, the statisticians	6:19
	of the denomination added up the totals and discovered	6:22
	that now we have 10 million Methodists in America.	6:26
	One expression of Christianity in this current day,	6:33
	even now is the evangelistic work of Billy Graham.	6:38
	He is not the only and some people think not	6:44
	the best expression of Christianity,	6:47
	but he is one expression of Christianity.	6:49
	And certainly we all know that there never has been	6:53
	in the history of the Christian movement attendance	6:56
	at any movement or meeting or series of meetings under	7:00
	the name of Christianity that has anything like compared	7:04
	with the attendance which Billy Graham has had	7:08
	for now a decade.	7:12
	In one of his recent rallies at one particular service,	7:14
	there were over 200,000 people present,	7:17
	according to the police.	7:20
	The statistics, which came out three weeks ago	7:25
	from the National Council of the Churches of Christ	7:27
	in America, indicate that financial support of our churches	7:30
	and of all Christian organizations is at a high	7:33
	that is more than all time.	7:37
	It is spectacularly high.	7:40
	The people in the United States of America	7:42
	are supporting churches and Christian movements financially,	7:45
	as they have never supported them before.	7:48
	The National Council of the Churches of Christ	7:54
	in America has a vigor and a diversity in its activities,	7:56
	absolutely unparalleled in history.	8:01
	We might cite other facts, which would suggest that	8:07
	the term post-Christian man, whatever it means,	8:11
	is not applicable in the sense that it means there has been	8:15
	a falling away from Christian membership, attendance,	8:19
	support activity, and interest.	8:22
	It must mean something else.	8:26
	A second possibility would be that it would mean	8:29
	that Christian refers to Christ-likeness and	8:33
	that there has been a time, some time in the history of	8:39
	the world when people were Christ-like,	8:42
	but that now, they are not.	8:46
	That this is a day distinguished from previous days	8:49
	or at least some previous day,	8:53
	in that we have ceased being like Christ in our lives.	8:56
	That whereas our forefathers, when struck up on the cheek,	9:02
	turn the other cheek, we did not do this anymore.	9:07
	That whereas our fathers were honest, we are not honest.	9:11
	That whereas our our forebears had integrity,	9:15
	we do not find integrity today.	9:19
	That whereas Jesus said that we should be unselfish,	9:23
	our forefathers were unselfish, but lo, we are selfish.	9:28
	I wonder if this is correct.	9:34
	Has the spirit of Christ at some time	9:39
	in history held dominant sway over a generation,	9:43
	and today does not.	9:51
	Of course it is difficult when you're measuring the spirit	9:55
	or character to find objective norms	9:58
	that can be accurately traced to the last digit.	10:01
	But let me give a few items to suggest	10:06
	that the answer here has to be no.	10:10
	I could take you this morning to the home of a man who,	10:14
	when he was a child, went to work in a mill	10:17
	before daylight every morning, six days a week,	10:20
	and never returned home until after dark, six days a week.	10:25
	Child labor in an unChrist-like fashion was once true	10:31
	in this country.	10:38
	It is not true today.	10:39
	There was a time in this country when men owned as property,	10:43
	the lives, the soul even of other men,	10:49
	this is not true today.	10:54
	There was a time when leaders of nations, indeed,	10:57
	this has been true for almost 1900 years	11:01
	of Christian history, when the leaders	11:04
	of nations have led forth their armies	11:06
	and their entire populations to war, not always asking	11:09
	whether this war was justified or not in the sight of God,	11:14
	but they have put the banner of Christ upon it	11:18
	and have said, this is a holy war,	11:21
	and God goes with us in this, and he leads us	11:23
	and supports us and will guarantee our victory.	11:25
	This has been the pattern of Christian history	11:29
	up until the very generation of which you and I are members	11:36
	Never in the history of the world has the institution	11:41
	and the practice of war, even of so-called justified wars,	11:44
	been under such heavy attack from the Christian Church,	11:48
	as it is throughout the earth today.	11:51
	The ethic and spirit of Jesus, if we're admitting this now	11:54
	by the term Christian has been brought to bear in critical	11:57
	and condemning fashion upon the wars,	12:02
	not simply of the enemy, but of ourselves.	12:05
	And today the institution of war stands	12:09
	as strongly condemned in the west, in the United States,	12:12
	in the Christian Church.	12:19
	Well, I do not know whether this world is	12:22
	a post-Christian world in which we're living now,	12:28
	but I do not believe that the facts indicate	12:32
	that in this sense, it is a post-Christian world.	12:37
	We no longer burn to death women that we call witches	12:42
	and do it in the name of Christ.	12:46
	We no longer put people in an iron cast form	12:50
	and shut a heavy iron door upon them that has spikes built	12:54
	into it so that when the door is shut,	12:58
	those spikes will go into our eyes	13:00
	and snuff out our life simply because we believe differently	13:02
	in theology from someone else.	13:07
	This has been done by the church in the name of Christ	13:09
	during the time of the inquisitorial procedures.	13:14
	Not in this day, does a Constantine go out	13:20
	to butcher his enemies with the cross of Christ flying over	13:23
	the heads of his men.	13:29
	Well, there is one other possible meaning	13:33
	among other possible meanings perhaps that we could give	13:36
	to this term post-Christian man,	13:40
	and that is that the symbols of Christian faith,	13:42
	the key words and symbols of the Christian faith used	13:47
	to have vitality and meaning,	13:51
	now they have lost their meaning and their acceptance	13:53
	and their vitality.	13:56
	They have been as one speaker put it, externalized so	13:57
	that they are hollow and devoid of meaning	14:02
	and do not have any loyalty to them.	14:06
	There may be some truth in this.	14:09
	There is truth in this that they have been externalized	14:12
	in our time too much so, but whether it is true	14:16
	that there is more or less of this now	14:22
	than in the past is open to question.	14:25
	It has been within the last 10 years that the term,	14:30
	under God, has been placed in our pledge of allegiance	14:34
	to the flag.	14:37
	The term under God is a religious symbol.	14:39
	In the last five years, the motion picture industry	14:46
	in Hollywood has turned to the producing	14:49
	of biblical motion pictures as it has never turned	14:52
	in its entire history.	14:57
	And you know, there is only one thing that governs	14:59
	what Hollywood produces, and that is what gets thinks	15:02
	the American public is interested in.	15:05
	Within the last five years,	15:08
	more than 36 major motion pictures have been produced	15:09
	by Hollywood with the biblical themes.	15:14
	This has not been true before.	15:17
	When I began my ministry 18 years ago,	15:21
	there were only two hospitals	15:25
	in the United States of America that had hospital chaplains.	15:27
	Today, a hospital has to hide its face if it does not have	15:31
	a hospital chaplain.	15:36
	Whether the hospital chaplain does any good or not,	15:38
	the fact that he is that he is a symbol of Christian faith,	15:40
	and he is requested, he is employed by the hospital.	15:44
	He is paid by it and a hospital wants a hospital chaplain.	15:48
	15 years ago, there were not enough university chaplains	15:54
	in America, even to form and association	15:57
	of university chaplains.	15:59
	Today, there are nearly 400 college and university chaplains	16:01
	in America, and even the members of	16:05
	the association do not know each other because of	16:07
	the vast number.	16:10
	whether the university chaplains do any good at all or not,	16:11
	and here at Duke, that would seriously be open to question,	16:14
	the symbol is present, accepted and paid for	16:19
	in American colleges and universities.	16:24
	Now has this symbol, the symbols of Christianity,	16:29
	it's cross, its major words, been accepted but externalized,	16:34
	I do not know of any barometer which we could have here	16:44
	this morning by means of which we could go out	16:48
	among this congregation even, and decide	16:51
	which of you have externalized your Christian symbols,	16:54
	and which of you have not.	16:57
	Do you know such a barometer? I don't.	17:00
	To be sure, there has always been a lot of externalization,	17:05
	that is to say the having of the symbol without having	17:10
	the meaning behind it in Christian history	17:13
	and we have it today I'm sure.	17:16
	But I do remember from reading history that there were times	17:19
	when men wanted to be baptized into the Christian faith,	17:22
	but wanted their right arm kept out of the water	17:27
	when they were immersed.	17:29
	The reason being they wanted the blessings	17:31
	which they thought the symbol had in it namely salvation	17:33
	from hell without giving up their right	17:37
	to get into fistfights.	17:40
	There was a wave of this kind of baptism,	17:43
	no pun intended in American Christianity earlier.	17:46
	There used to be in Paris,	17:53
	a church called the Thieves' church.	17:54
	So-called for the reason that at midnight mass,	17:57
	a great number of thieves came in to get divine help so that	18:00
	as they went out to the loot, they could be successful.	18:06
	This was the use of a religious symbol	18:09
	in a purely external sense without any internal meaning.	18:13
	Whether there is more of that today than there has been in	18:19
	the past, I do not know.	18:23
	I am sure that it would be possible for us to spend	18:26
	a great deal of time debating whether in these three ways,	18:30
	there is less Christianity or more Christianity today	18:35
	than in some previous era.	18:40
	But the fact is that at least for the last three centuries,	18:42
	there has never been a time when there was not	18:47
	some intellectual predicting the eminent downfall	18:51
	of the Christian faith.	18:56
	There has always been someone who's saying that the assassin	18:59
	of Christianity is just around the corner	19:02
	and in the next decade, it will be dead.	19:05
	Well, as we glance casually about us this morning	19:08
	in this world of 1960, it would appear that the corpse,	19:12
	which has already been pronounced dead	19:19
	by our contemporary atheistic intellectuals,	19:21
	still has some life in it.	19:26
	It's at least breathing.	19:29
	The church is not dead,	19:32
	and the Christian movement is not dead,	19:33
	even though it has been pronounced dead.	19:37
	It seems to me that there is a topic	19:40
	which now after having discussed for several days, this one	19:45
	to which our minds could be more helpfully turned,	19:49
	on the way to yet another topic.	19:54
	And that topic is that whether we are more	19:57
	or less Christian, more or less sinful than we have been	20:00
	in some past the era, we today, are not Christian.	20:03
	This cannot be said today to be a Christian age,	20:08
	if Christian should be understood to mean Christ -like.	20:13
	The evidences of our falling away of our being unfaithful,	20:19
	of our being untrue to Christ are on every hand.	20:23
	We will glance quickly at a few of them.	20:28
	In the first place, I think our day is characterized by	20:31
	an unwillingness for individuals to stand up and be counted	20:35
	for what is right.	20:40
	Now, if the mob, if the crowd is for what is right	20:42
	then we want to be for what is right,	20:46
	but we are not willing to go out on a limb	20:50
	and take a stand individually and personally	20:52
	for that which is right.	20:55
	We would like to be a face in a crowd rather	20:58
	than an individual.	21:02
	This is not a mark of Christianity.	21:04
	Just to bring it down to our Duke campus here for a moment,	21:09
	have you noticed within the last couple of years,	21:12
	the increasing number of letters to the editor of	21:14
	the Chronicle that are signed by two students,	21:19
	rather than one.	21:22
	Somebody who wants to criticize the editor goes	21:25
	and finds another student who will put his name	21:28
	on the letter with him.	21:30
	We don't want to stand alone.	21:32
	There is a second characteristic of this age,	21:36
	which marks it as an un-Christian or a non-Christian age.	21:39
	And that is we today do not want to take time,	21:43
	to look deeply into important issues.	21:46
	We want it to be carefully sliced, neatly packaged,	21:50
	and placed out in front of us.	21:53
	We do not wish to probe thoughtfully and deeply,	21:56
	profoundly into great issues.	22:00
	This is even true of our sermons.	22:02
	We want the sermon to be simple and shallow and short.	22:05
	One of our pullets has put words into the mouth of	22:11
	a man seated in a pew of an American church,	22:14
	as the minister gets up to commence his sermon.	22:18
	Now I lay me down to sleep.	22:21
	The sermon will be long and somewhat deep.	22:23
	If he should quit before I wake up,	22:27
	give me a nudge for goodness sake.	22:29
	The third characteristic, which marks this is	22:33
	a non-Christian age or era, follows on the heels of this,	22:35
	which is that if we are going to go beyond the shallow and	22:42
	the simple, we are willing to accept a substitute	22:47
	for profundity.	22:52
	One of the curious characteristics it seems to me	22:54
	of this 1960 age in which we live is our willingness	22:57
	to accept obscurity as a substitute for profundity.	23:01
	Have you ever noticed that if someone gives a speech	23:08
	or writes an article or sells a painting that is obscure,	23:11
	he immediately is given credit for profundity?	23:18
	The man is profound because he's obscure.	23:23
	And the quickest way to get a reputation	23:27
	of not being profound is to say something	23:31
	that can be understood or to paint a painting	23:33
	that can be understood.	23:37
	We today worship obscurity and call it profundity,	23:40
	and this is not a mark of a Christian age.	23:47
	Well, it has been often said that the characteristic	23:51
	of this age, which marks it is a non-Christian age,	23:55
	is our worship of technology and how we do.	23:57
	We have made science our God and technology,	24:02
	another member of the Trinity.	24:06
	Our IBM machine today is the modern man's equivalent	24:08
	of the tower of Babel by means of which he hopes to storm	24:13
	the heights of the omniscience of God,	24:16
	just as by the Masonic tower of Babel of old, man sought	24:19
	to storm the Heights, the imagined heights of	24:23
	the dwelling of God.	24:26
	All of this it seems to me is at once a token	24:28
	of man's kinship to the image of God	24:32
	and of man's in subordination to the sovereignty of God,	24:36
	both of which strangely and paradoxically mark us	24:41
	as a non-Christian people.	24:45
	But it seems to me that the fifth and last characteristic	24:48
	that I want to mention and have time to discuss	24:53
	here this morning is the one that is	24:55
	most significant of all as we look at non-Christian America.	24:56
	And this is something which by and large,	25:02
	we on the staff here at Duke have not adequately prepared	25:04
	the students of the university to appreciate.	25:09
	I refer to the fact that we are corporation man,	25:13
	which is non-Christian man.	25:17
	When you subtract from the student body of Duke university,	25:24
	those who are going into the professions and those	25:28
	who are going into graduate school,	25:30
	I'm informed by our placement bureau,	25:33
	that those who remain either will be or will be married	25:36
	to people who fall within the bracket	25:41
	of 70% corporation people.	25:45
	70% of the student body of Duke university immediately past	25:49
	and present will be involved in corporation life,	25:54
	somewhere in the corporation ladder.	25:59
	This in itself, of course is not bad at all.	26:02
	This could be good, but when we see	26:04
	how corporation life operates in America today,	26:07
	you begin to see what I mean.	26:10
	At the top of the corporation are the stockholders.	26:13
	They in turn elect the board of directors,	26:17
	which in turn elects, a general manager	26:20
	who in turn hires his production manager,	26:24
	his research manager and his sales manager.	26:29
	Now, what I'm going to say about the sales department	26:33
	could be said with equal force as the production department	26:36
	and the research department, and here I am talking	26:39
	about something that I have lived with for 15 years	26:41
	as a pastor, before coming back to the campus.	26:44
	And I know the people who are involved in this.	26:48
	And 70% of the student body of Duke,	26:52
	except for those who are going into the professions	26:54
	and into graduate school are going to be in	26:57
	the category I am going to describe now.	26:59
	The sales manager, let us say of this corporation	27:03
	that manufactures and sells hats employs 15 salesmen.	27:06
	One of the 15 salesmen has a son who is	27:12
	a juvenile delinquent, who could be rescued	27:16
	from juvenile delinquency if his daddy could be	27:19
	with him two days a week, instead of one.	27:22
	The second one has had a complete breakdown at one time	27:25
	in his life and his doctor has said to him	27:30
	that if he could have a long weekend of two days,	27:32
	instead of one day, he could be an excellent salesman,	27:35
	a happy man.	27:39
	But if he only has one day,	27:39
	he will probably break down again.	27:41
	A third salesman out of the 15 and these percentages	27:44
	are very realistic, they are not exaggerated at all.	27:47
	The third one is an alcoholic,	27:51
	and he has found that in Alcoholics Anonymous,	27:54
	he can be restored and rehabilitated, but if he is not	27:56
	in Alcoholics Anonymous, he will become, as we say,	27:59
	a wet drunk instead of a dry drunk.	28:03
	Now to be in Alcoholics Anonymous, he must attend one	28:06
	or two meetings every week and he must do	28:09
	what they call 12 step work,	28:11
	which is to say he must help other alcoholics.	28:13
	Now, in order to do this, he cannot always be on the job	28:18
	as a salesman.	28:21
	Let us say that the sales manager is a sincere Christian.	28:24
	Let's say he's superintendent of the Sunday school.	28:28
	He's trying to help these 15 salesman who are under him.	28:31
	He understands the need of number one, number two	28:35
	and number three.	28:37
	But he also knows that if he does not hold them to	28:39
	a full six days a week of selling,	28:41
	that his sales quotas will be down.	28:45
	His sales percentages will be significantly low,	28:48
	and the general manager will call him in and say,	28:51
	why are our percentages so low?	28:53
	And he will explain to him, I'm trying	28:55
	to rehabilitate these people for their good.	28:58
	The general manager, let us say is also a Christian,	29:03
	he says, I appreciate that and I wish we could do it.	29:06
	But if I do not meet these quotas,	29:08
	the board of directors will call me in and say,	29:10
	we need a new general manager.	29:13
	And then I will explain this to them,	29:15
	and let's say that they are Christians too,	29:17
	and they would like to help these three salesmen.	29:19
	But they say the stockholders will fire us	29:22
	and elect other directors unless we bring in	29:24
	the quotas.	29:26
	And who are the stockholders?	29:28
	They are people like you and me who do not know	29:31
	the general manager, nor those three salesman.	29:33
	All we know is that once a quarter, we get a check.	29:36
	And if that check is down, we holler.	29:41
	And if it's up, we're happy.	29:44
	I give you a specific example.	29:48
	Three months ago, the president of	29:51
	the Dixie Furniture Company, a corporation	29:52
	in this state told me that at the last meeting	29:55
	of his board of directors, one of them reported to him,	29:59
	sir, the stockholders are grumbling.	30:02
	Now, what are they grumbling about?	30:05
	Well, they were grumbling because 10 years ago,	30:08
	the common stockholders of the Dixie Furniture Corporation	30:13
	received a hundred percent dividend.	30:16
	That is to say the man who had invested $20,000	30:19
	in common stock IN Dixie got a dividend	30:22
	that year of $20,000.	30:25
	The next year, he got a $20,000 dividend.	30:27
	But the point is that this year it was still only $20,000.	30:29
	And he said, the stockholders are saying,	30:35
	why cannot we increase the dividends above 100%?	30:36
	Don't ask me the address of the corporation,	30:41
	because there's no more common stock for sale,	30:43
	but this is a real point.	30:47
	And if it will happen in a corporation,	30:49
	one of those miraculous corporations	30:51
	that pays 100% dividends, what will happen to those	30:53
	who pay only three or four or 5%?	30:57
	Now this is non-Christian man, when profits are put above	31:01
	the worth of restoring and rehabilitating boys and men	31:06
	and homes who are being crushed by this.	31:11
	This will be your life, unless you can,	31:16
	in the spirit of Christ bring something to bear here	31:22
	that will change it.	31:25
	Which leads me to say, this seems to me	31:27
	what we should do is reverse our cradle thought and say,	31:29
	instead of being post-Christian,	31:32
	we will consider ourselves pre-Christian.	31:34
	It depends on how we look at it.	31:37
	You have a glass of water that is half-filled.	31:41
	Is it half empty or half full?	31:46
	It depends on your point of view, which way you're going.	31:50
	If you're draining the water, it's half empty.	31:54
	If you're filling it, it's half full.	31:55
	Today is a non-Christian age.	31:58
	The important question, and the question of faith is,	32:00
	for you to answer, is it post-Christian or pre-Christian?	32:03
	I bear witness to the faith that as for me,	32:08
	it is pre-Christian.	32:11
	I hope and pray it is the same for you.	32:13
	The former chairman of the Department of Psychiatry of	32:19
	the Duke University School of Medicine told me once,	32:21
	as we were discussing the healing of sick people,	32:24
	that he always found it helpful to know what the origin	32:28
	of a disease is in the life of a patient.	32:31
	But he said, if I am not able to be sure what caused	32:35
	the illness, I turn my attention to what will seem	32:39
	to help it.	32:44
	I will forget the past is the past is obscure	32:47
	and I will turn to the future and see what will help.	32:51
	It seems to me that we could spend	32:56
	a lot of time splitting hairs over whether we are more	32:58
	or less Christian than we've ever been before.	33:01
	But what would be now the greatest challenge for us is	33:04
	to decide how we can bring to bear upon our age,	33:08
	that which alone will help it and save it, namely the spirit	33:12
	of Christ and try to make it Christian.	33:16
	Forgetting those things which are behind	33:23
	and stretching forward to those things, which are before,	33:27
	I press on toward the mark of the prize of	33:31
	the high calling of God in Christ Jesus, my Lord.	33:35
	Oh God.	33:45

Item Info

Title:

Howard C. Wilkinson - "Pre - Christian Man" (November 20, 1960)

Permalink:

https://idn.duke.edu/ark:/87924/r4z896g72

Date:

November 20, 1960

Speaker:

Wilkinson, Howard C.

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 RR-0126
ref5453_bn5
uachapelsermaud
duke:628513
dcrau002145
ark:/87924/r4z896g72
8fa40139-c719-40b2-8602-77148a50f2c2

Digital Collection:

Duke Chapel Recordings

Source Collection:

Duke University Chapel recordings

Language:

English

Location:

United States
North Carolina
Durham (N.C.)

Format:

Provenance:

The Duke University Chapel Recordings were transferred to the Duke University Archives beginning in 1970.

Rights:

Limited Re-Use

Educational Use Permitted

Rights Note:

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