Roy D. Nichols - "The Promised Land" (March 10, 1968)

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-	Pureness of God's presence.	0:03
	Eternal God in whom is our health and our peace.	0:08
	How may we utter our need of thee.	0:12
	Our minds need thee, to give them poise.	0:16
	Our wills need thee, to give them strength.	0:23
	Our hearts need thee, to give them quiet.	0:28
	We need thee, as we labor for a better world.	0:34
	Very urgent is our need of thee,	0:39
	if we are to face persistent evil	0:41
	with hopeful determination.	0:44
	Oh, thou who understand the stars	0:48
	better than we do ourselves.	0:51
	Grant unto us a healing heartening consciousness	0:54
	of thy presence as revealed in Jesus Christ, our Lord.	0:59
	And now, as our savior Christ has taught us,	1:07
	we humbly pray together saying,	1:09
	our father, Who art in heaven,	1:13
	Hallowed be thy name.	1:17
	Thy kingdom come.	1:19
	Thy will be done,	1:21
	on earth as it is in heaven.	1:23
	Give us this day our daily bread.	1:26
	And forgive us our trespasses,	1:29
	as we forgive those who trespass against us.	1:31
	And lead us not into temptation,	1:35
	but deliver us from evil.	1:38
	For thine is the kingdom	1:40
	and the power and the glory forever.	1:42
	Amen.	1:47
-	Let us pray.	2:13
	Make acceptable in thy sight oh Lord our God,	2:20
	all that we say and do in the name of the Father,	2:25
	and of the Son, and of the Holy Spirit.	2:28
	Amen.	2:32
	Jewish religion began with both a command and a promise.	2:43
	And the Lord spoke unto Abraham and said,	2:54
	get thee out into a land that I will show thee.	2:57
	And I will make of thee a great nation.	3:04
	But captivity in the land of Egypt frustrated the dream	3:10
	of fulfillment for the children of Israel.	3:15
	And the Lord spoke again to Moses and said,	3:20
	"I will bring these children out of the country	3:27
	of affliction, and I will lead them into the land of Canaan,	3:31
	which is the land of promise."	3:38
	And so Moses went and did as the Lord had instructed him	3:43
	and there was set in motion one of the most astounding	3:48
	and interesting pilgrimages in the whole history of man.	3:52
	It continues to this day and in spirit, it always will.	3:59
	Prevailing theories of the progress and growth of men	4:06
	give great credence to the present pressure of necessity	4:11
	and the fear.	4:15
	The mother of progress is the environmental challenges	4:18
	that fall hard upon the pathway of men, forcing us to accept	4:24
	new changes and to reach toward new stages of adjustment.	4:30
	And no students of history or of the social scene	4:37
	would deprecate or in any measure make small this portion	4:41
	which analyzes the movement of man.	4:46
	For in a substantial degree, we are the products	4:51
	of the pressures of necessity and of fear.	4:54
	But there is another kind of necessity too frequently	5:01
	in this modern day ignored,	5:04
	the pull of a great goal.	5:08
	The beckoning of a dream.	5:14
	The vision of a promised land.	5:18
	This too makes it's incursions within the being	5:25
	of human creatures and spurs us,	5:28
	pulls us, beckons us, inspires us.	5:33
	Currently in the city of New York on Broadway	5:39
	there is an interesting modern portrayal of Saavedra's	5:42
	16th, 17th century story of Don Quixote.	5:46
	They call it the Man from La Mancha.	5:54
	Most of you have heard the popular song,	5:58
	which has emerged out of that musical,	6:00
	which has now become dissociated from the portrayal	6:02
	on stage itself.	6:06
	But basically it tells the story of the brash dealings	6:09
	of reality with a man who had fanciful ideas of fulfillment,	6:14
	which never really came to pass.	6:20
	And the song, pays a sort of passing tribute to this man	6:23
	who possesses what it calls	6:29
	the desire to reach the unreachable stars.	6:32
	The man who holds on to the dream that cannot be realized.	6:40
	But this morning I want to speak with you briefly	6:48
	on promises that can be fulfilled	6:51
	and dreams that can come true.	6:53
	Goals that can be reached.	6:58
	For the strength of the holy scripture and the inspiration	7:03
	it has projected over the centuries to man,	7:06
	especially as it is lifted up in the ancient saga	7:08
	of the movement of the Jews from captivity into freedom	7:13
	and toward the land of promise.	7:17
	It's in the central fact that they were journeying	7:21
	toward a promised land that was real.	7:23
	It was not a fantasy.	7:26
	It was a genuine hope which they expect to fulfill.	7:29
	It involves movement and response,	7:33
	adjustment, challenge, and change.	7:37
	And this is why no doubt in spite of all the critics	7:43
	and the attempts to sidetrack the content of the scripture,	7:47
	men keep returning to it because it speaks in history to men	7:51
	who were dealing genuinely with historical circumstance	7:56
	and who hope and prayed and work for great achievement.	8:00
	Let us take, for instance,	8:10
	the political promise in which we are involved.	8:13
	A few centuries ago, a group of pilgrims looking over	8:22
	toward the new world from the continent of Europe saw here,	8:26
	the prospect that something which man had longed	8:30
	and hoped for, could be fulfilled.	8:34
	A place where men could be free	8:38
	and where they could stretch.	8:40
	And so they came.	8:43
	But as the years have passed, we have seen the frustration	8:47
	of these early urgings,	8:51
	cynicism, and corruption, slavery, and prejudice,	8:54
	the embellishment of abundance and its effect	9:00
	upon the psyche of the people,	9:03
	the unconcerned of those who possess for those who have not.	9:06
	And for this reason, some men now look upon	9:12
	those early statements as being prosaic hopeful phrases	9:16
	that were never really meant to be	9:22
	nor could ever be fulfilled.	9:26
	In the great harbor of New York,	9:30
	there stands a gift from the old world	9:31
	that had been enslaved and its own traditions,	9:34
	a hope projected to the new,	9:37
	the great statue of the lady who stands	9:39
	with hands extended in the Harbor,	9:41
	holding the torch of Liberty and beneath	9:45
	words to this effect,	9:48
	"Bring me your tired, your poor,	9:50
	your huddled masses longing to be free.	9:54
	I lift my lamp beside the golden door."	9:59
	For a long time men in distant parts of the world,	10:06
	as well as those who live within the confines	10:09
	of our own nation have hoped that here in this place,	10:12
	we would be able to prove something	10:20
	that has never been before,	10:22
	at least in the proportions of our experiment.	10:24
	A place where men with different points of view	10:29
	and religious creeds and skin pigmentation,	10:31
	and at various levels of readiness and development	10:37
	could commit their loyalties together	10:41
	and provide a place where men could grow	10:45
	in prosperity and peace.	10:47
	This is still a promise.	10:53
	But of all of the achievements of this America,	11:00
	there is no product we have produced that is greater	11:02
	in its effect upon the long view of man's hopes	11:07
	than this one.	11:14
	And there is no dream which requires and demands	11:20
	greater sacrifice that men of this concern	11:25
	shall join their hands in spite of cynicism	11:29
	and apparent contradiction, the mistakes of administrations,	11:32
	even the ominous blame of imperialistic aggressiveness,	11:40
	we still can not desert the promise.	11:47
	It is the only thing about this thing that we are doing here	11:51
	that is worth the devotion and sacrifice that we can give.	11:55
	Then there is the other, for instance, the church	12:05
	about which some of us have almost despaired.	12:11
	In the fifth century when Rome was dying, St. Augustine	12:16
	wrote his Civitas Dei.	12:20
	It was the expression of a hope that the church would become	12:24
	a kind of precedent of a new dominion	12:28
	in which there would be righteousness and truth.	12:33
	And indeed the church did perform a significant function.	12:39
	She was, and still is the matron of Western civilization.	12:42
	But too quickly, the institutional church went on to imitate	12:48
	the monolithic failings of her predecessor, Rome.	12:53
	And in the 16th century, there came one by the name of	12:59
	Martin Luther who still held the hope that pregnant	13:01
	within the loins of this institution,	13:05
	there was the wherewithal for man's revival.	13:08
	And he tried to reform her.	13:14
	And even though Luther may have been guilty of some failings	13:18
	and the reformation may have slipped short	13:22
	of what it ought to have been,	13:24
	it did leave us with the spiritual foundations,	13:26
	which did provide for the common man, a new awakening	13:29
	to the possibilities of this promise	13:35
	and the fulfillment of this hope.	13:37
	His notion, for instance, which when confined	13:41
	just to the creeds or to the inner sanctums of theologians	13:45
	seems not to be relevant, but when expounded makes sense.	13:48
	His notion of salvation or justification by faith	13:54
	restored again to the consciousness of man,	14:00
	the notion of God's sovereignty.	14:04
	If God is the giver of grace	14:06
	and of salvation,	14:11
	then to him belongs man's singular loyalty and gratitude.	14:14
	I remember a few years ago, visiting Tuskegee Institute	14:24
	to preach there at a morning chapel service.	14:28
	And just before entering into the great hall,	14:31
	I saw inscribed on the wall, a little verse,	14:34
	which each member of the choir hopefully would read	14:38
	before entering the sanctuary.	14:41
	And it said these words,	14:43
	"Whose bread I eat,	14:46
	his praise I sing."	14:49
	Luther in the establishment of this first principle	14:54
	of faith gave man once again a feeling	14:57
	that his ultimate loyalty was and always must be	15:02
	to the ultimate giver and sustainer of all life,	15:10
	lesser loyalties to earthly institutions, not withstanding.	15:14
	The greatness of man somehow broke loose again	15:19
	when his allegiance finally rested at the footstool of God.	15:23
	Then Luther spoke of the priesthood of all believers,	15:31
	which once again, too much I think,	15:37
	is confined to the discussions within	15:40
	the ranks of seminarians.	15:43
	But actually provided the new birth for individuals	15:47
	who had been cowered by earthly authority for so long	15:53
	that they lacked the confidence even to conceive a notion	15:57
	of real democracy.	16:01
	Let the notion of the priesthood of all believers revive	16:03
	gave the common man a new sense of boldness,	16:07
	which spiritually liberated him.	16:10
	And I would contend and could defend, I think, in the face,	16:13
	even of good opposition,	16:17
	that without this liberating influence	16:21
	the notion of democracy as presently conceived	16:24
	as a possible achievement in the mind of a common man	16:28
	could not have been.	16:32
	Then Luther gave us the opened Bible.	16:39
	And for theologians too frequently, it has been simply	16:50
	a subject for study and review.	16:53
	But what Luther really did was, he presented	16:57
	to the common man for the first time in history	17:01
	a feeling for the objective pursuit of truth,	17:05
	which began with the reading of the scripture,	17:08
	but which extended itself into all of the empirical	17:11
	and pragmatic disciplines, which are now so common	17:15
	in the modern world.	17:17
	Medieval man was tethered by the spiritual presuppositions	17:21
	of the dominant influence of his age,	17:28
	and out of the bowels of Christian faith	17:32
	there came a gain through the institutional expression	17:34
	of the church and its true prophets, a liberating influence,	17:38
	which has made us strong in our determination to fulfill	17:44
	the hope, the dream, the promise of God.	17:49
	An ancient Greek philosopher once said,	17:57
	man is the measure of all things.	17:59
	He was simply calling to our attention that	18:04
	whereas institutions and society so organized may seem	18:06
	to be the door to the land of promise, the key and the clue	18:12
	is still individual man and his condition,	18:17
	spiritual and physical and social.	18:25
	That is why the confrontation between Jesus and Nicodemus	18:30
	is always really up to date and would never be confined	18:35
	simply to discussions among the saints or just interchanges	18:39
	between presumptuous saints and sinners.	18:46
	Jesus said to Nicodemus,	18:51
	unless you are born by the spirit of God,	18:54
	you cannot see, you cannot comprehend,	18:59
	you cannot even grasp the notion of the kingdom of God.	19:04
	Unless a man is born by the spirit of God,	19:12
	awakened and enlivened in the inner man,	19:16
	the notion of the promise to him is fanciful.	19:22
	Unreachable.	19:27
	Unrealizable.	19:33
	But for us, who have felt the ruminations of the spirit	19:37
	and our hearts and the promptings and urgings of holiness,	19:42
	which is not of men, we are committed to the quest.	19:48
	We shall unalterably follow the road,	19:54
	that leads from wherever we are to wherever	19:59
	by the grace of God in his illumination,	20:03
	we should and must be.	20:07
	What I'm trying to say is that the promised land	20:12
	is not just a fanciful dream,	20:16
	and unreachable star.	20:22
	It is the homing instinct of the soul of man.	20:24
	It is the true reality.	20:27
	It is not just something that is far, far away,	20:31
	a long, long road, but it is more as Jesus described it,	20:36
	it is at your elbow.	20:42
	It is within you. It is at hand.	20:44
	And the notion of its fulfillment falls heavily	20:50
	on the conscience and prompts the urgings of every student	20:53
	and true disciple of learning and of truth.	20:57
	For we, through the inspiration of God's spirit	21:02
	have discovered in that promise the true reality	21:10
	which guides the destiny of man.	21:13
	And even though at times we despair	21:21
	and saints turned to cynicism because of the failings	21:23
	of their brethren or the knowledge of their own sins.	21:26
	And especially at this point in human history	21:31
	where every aspect of public and private life	21:33
	is under challenge and men confused by the hypocrisy	21:37
	of those who propose to be, what in fact, they are not.	21:40
	Nonetheless, we refuse to be dissuaded	21:45
	and if we ourselves have failed,	21:52
	then we shall return again and again,	21:57
	to the scene of action, perfecting our purposes,	22:00
	finding renewal, recovering the meaning of the dream.	22:03
	I'm sure you've heard the story that they tell	22:14
	of the Huntsman who was bragging with his fellows	22:16
	about his exploits in distant places.	22:19
	He was surrounded by ardent admirers	22:23
	and he began to tell them of his exploits.	22:25
	He spoke of one occasion when he was trapped	22:31
	in a lonely place all by himself,	22:34
	his comrades had gone on beyond him and he was busy working	22:36
	with his gun when suddenly, he said he looked,	22:40
	and about 30 feet away he saw an ominous looking animal,	22:45
	a wild boar, which growled first	22:49
	and then bounded toward him.	22:52
	He raised his gun and fired one barrel	22:55
	and the animal dropped before he could destroy.	22:58
	Then he said, he looked to the right and he heard	23:03
	a low growl and there he saw in the thicket coming out,	23:05
	a lion, fierce and roaring.	23:09
	He said, "Then I took my gun, I raised it to my shoulder	23:14
	and I fired that second barrel," he only had two.	23:17
	And the lion dropped in his tracks and he was dead.	23:22
	Then he said, "I looked off to my far left."	23:27
	And then he said, "I saw another ominous creature	23:31
	already in motion almost upon me."	23:34
	"The nearest thing," he said, "I could move to for rescue	23:37
	was a tree."	23:40
	"And that," he said, "was 20 feet away.	23:41
	And the closest limb from the ground was 15 feet."	23:43
	At this point, his comrades looked at him and smiled	23:47
	and said, "Now you're gonna tell us,	23:49
	that you ran to the tree and jumped 15 feet from the ground,	23:52
	caught the limb and saved yourself."	23:56
	"No," he said, "I missed it going up.	23:58
	But I caught it coming down."	24:00
	There is a sense in which	24:06
	we do what we must,	24:09
	even though to some, it may seem fanciful and dreamy	24:15
	and distant and unreachable.	24:19
	But man always has been able under the inspiration	24:21
	of God to accomplish those things which the urgings	24:25
	of conscience and the visions which he possesses	24:30
	call him toward.	24:35
	And let us hope that we, in the 20th century	24:40
	equipped with all of the modern media of communication,	24:44
	the fund of knowledge which tells us of the up and downhill	24:48
	failure and fortune of men, will not despair	24:51
	because in this particular inning, in which we live,	24:55
	there is a multiplicity of confusion.	25:00
	Shall we then join the confused or shall we reaffirm	25:04
	the fact that we are disciples of the promise	25:08
	and that what we have failed to do and what the world	25:14
	has failed to accomplish, we shall by the grace of God	25:16
	and the strength of our limb and loin we shall achieve.	25:20
	Well, there is nothing in these commitments	25:27
	to which we have given ourselves	25:29
	that could be spoken of as fanciful.	25:31
	They are all possible.	25:34
	As possible as the promised land was for the ragged pilgrims	25:39
	who followed Moses, hopefully seeking a place,	25:45
	a land, a home.	25:50
	The Moses story has, it seems to me a tremendous flavoring	25:56
	that always needs to be updated so that we who walk the way,	26:01
	removed from the simplicity of its early happening	26:05
	will not miss the lesson, the moral,	26:11
	the inspiring, moving influence of the story.	26:17
	The Israelites, to find their hope	26:25
	had to give up their past.	26:28
	I suppose there is nothing more painful in the story	26:34
	of the leadership of Moses than the crying of the people	26:36
	in the wilderness, that at least we were in Egypt	26:40
	we had food, a kind of security.	26:43
	Which when they went up against a little opposition	26:47
	and found a few days without bread and without water,	26:50
	led them to look nostalgically upon the past,	26:53
	which they in reality, despised.	26:58
	And we too, like them because of our frailty,	27:02
	find ourselves the older we are, I suspect,	27:05
	talking about the good old days and hoping	27:10
	we might return to them.	27:13
	But they were not so good,	27:15
	except as our memory is impaired,	27:18
	or our moral sensitivities are dulled.	27:20
	These days with all their perils are better than any	27:24
	we have seen in human history so far.	27:28
	The breaking of a new day of awakening for the poor,	27:34
	the rousing of peoples who were once under the heel	27:39
	of great imperialistic powers and nations,	27:43
	the new media of communication,	27:48
	which makes possible the sharing of knowledge,	27:50
	travel, the benefit of interchange.	27:53
	Times have never really been bad.	27:59
	Shaking loose, realizing that whatever it was good	28:04
	in the past, it was not as good as it should have been.	28:11
	And that we must not nostalgically think of returning	28:17
	to the good old days.	28:22
	For these are the days my brethren in the face of God	28:25
	and man upon this planet that are now being condemned.	28:29
	And so the children of Israel	28:37
	set their sites then to continue.	28:39
	And the other extreme point of the story is	28:44
	what happened to them when they arrived.	28:46
	Now and then we do get a toehold in the promised land,	28:49
	a little success somewhere, which seems to be a suggestion	28:53
	of the final thing that we hope to achieve.	28:57
	But the scripture keeps reminding us, their leaders kept	29:02
	whispering in the ears of the Israelites saying,	29:06
	"You must watch the borders."	29:08
	For there is nothing on this planet,	29:11
	in the land of the living, by the very nature of our kind	29:13
	that is forever.	29:19
	Unless man continually is working	29:20
	at its re perfection and renewal, even the promised land,	29:23
	in so far as it represents the fulfillment	29:28
	of the whole vision of man on earth will always be something	29:30
	man will have to work at.	29:37
	And this suggests, as the Bible always has, that degree	29:42
	of human responsibility, which always accompanies	29:46
	the fulfillment of these holy urges within us.	29:50
	Whoever made the complaint, who knows anything	29:55
	about the substance of this book we read,	29:58
	or the faith that we share and said that we were	30:00
	pie-in-the-sky people,	30:03
	who skip the existential aspects of experience.	30:06
	The only men who can make that claim are those	30:11
	who are ignorant of the content of our calling,	30:14
	the nature of our history, the inners of our faith.	30:19
	But the blazing instant that I want to place before you now,	30:25
	which stood between the beginning and the fulfillment	30:31
	of that dream was the red sea.	30:33
	The red sea.	30:38
	You have to pass through the red sea	30:41
	to reach the land of promise.	30:46
	Just this week I was reading a rather interesting	30:48
	little quip in one of our national publications.	30:51
	I suppose, in other periods,	30:57
	I might have thought it sacrilegious,	30:58
	but it seemed quite witty.	31:00
	I share it with you.	31:03
	A public relations, man ran up to Moses	31:06
	at a very critical juncture in his leadership.	31:12
	The Egyptians with their chariots and their horses	31:17
	were bounding like mad toward these defenseless people.	31:20
	And before them, there was a great body of water,	31:24
	the red sea.	31:27
	And the PR man ran up to Moses and said,	31:28
	"Moses, what are you gonna do?"	31:31
	And Moses said, "if they get too close I'll call upon my God	31:36
	and I'll wave my hand and he will open the sea for us.	31:38
	And we will walk over a dry shard and we shall be saved."	31:44
	And the PR man says, "but Moses, suppose the Egyptians	31:50
	follow you through the sea.	31:52
	Then what will you do?"	31:55
	Moses said, "I will call upon my God	31:57
	and I will raise my hand toward heaven.	31:59
	And he will then close up the sea and they shall be buried	32:03
	in the sea and we shall be saved."	32:06
	And the PR man with a look of enthusiasm on his face,	32:11
	he said, "Moses, if you can do that, I'll get you 10 pages	32:14
	in the new Testament."	32:19
	Well, the fact is,	32:24
	he has more than that.	32:28
	Not only the new Testament, but he still,	32:31
	at the significance of that instance,	32:36
	still dominates the experience of man.	32:39
	For along with the crawling efforts of human beings	32:45
	to shape their future and to fulfill their hopes,	32:49
	the ultimate achievement is an act of God.	32:54
	He who framed us and sustains all that is	33:03
	meets the effort of his children in the midst of the fray	33:09
	and beyond their limitations, provides that	33:14
	which is necessary to complete the journey.	33:18
	And whether it is in the private experience of an individual	33:23
	who has interposed in his path,	33:27
	some perplexing personal trial, or the movement of a prophet	33:29
	or the pilgrimage of a traveler	33:37
	who is seeking a far country.	33:41
	It always comes a time when the enlivening of that hope	33:44
	requires an act of God.	33:49
	And man can never, nor he shall never complete the quest	33:55
	until that sense of identification with the infinite	34:02
	is so present that he is willing to use up the whole length	34:06
	and breadth of his own powers and then still believe	34:11
	that there is more at his disposal to be used in the clutch	34:15
	at the moment of necessity.	34:20
	This I think is what we have called faith in God.	34:24
	What I am trying to say, my brethren here in the heart	34:32
	of the academic community, that the substance of faith still	34:37
	is depending upon disciples, believers.	34:46
	There may be some changes in particular points of view	34:55
	on some part of the substance or the content,	35:00
	but the promise is so real and the frustration of man	35:08
	is so evident that how can we hope or expect	35:12
	for better days, unless cynics who have almost gone	35:18
	to the doldrums of despair find some renewal	35:25
	within themselves, some confidence in promises,	35:29
	fixed in the discovery of new ones yet to be.	35:35
	And above all else, a sense of our dependence	35:42
	upon the ultimate for that final unction	35:46
	and act of deliverance,	35:50
	which is the cure for man.	35:56
	I'm rejoicing really in this season of history.	36:07
	My only discomfort is that I meet so many who are so young,	36:14
	who seems so seriously despondent.	36:19
	I'm excited.	36:25
	I know that there are things that we shall pass through	36:29
	that may be worse than what we have seen,	36:32
	but there is no genuine prospect of better things,	36:36
	except that in the eagerness of the tender young	36:41
	who now emerge.	36:45
	Unless there is some grasp of goodness that is strong,	36:47
	some sense of urgency that prompts us, some faith	36:51
	that is larger than the obstacles that we confront,	36:55
	then I must share your pessimism with you.	36:59
	But if out of this company and springing	37:05
	out of like communities across the nation,	37:08
	in spite of riots and black and white power,	37:11
	the interchanges of force, the perils of the bomb,	37:16
	the confusion over personal morals and private ethics,	37:22
	in spite of all of these, I cast upon your shoulders	37:26
	that degree of responsibility which I'm willing to accept	37:31
	for myself under God.	37:33
	We are still pilgrims of the promise.	37:38
	I remember the words of an old spiritual	37:44
	that we used to sing with gusto, which I share with you,	37:46
	"oh, don't you want to go	37:51
	to the gospel feast	37:56
	that promised land where all is peace."	38:00
	And the Lord said unto Abraham, get thee up into a land	38:08
	that I will show thee.	38:17
	Let's pray.	38:21
	Father, we come in deep humility of spirit.	38:30
	Recognizing our failures.	38:37
	For we have not seriously as we were, counted the equipment	38:43
	thou hast given unto us.	38:47
	Grant, we pray that in these hours of rededication,	38:55
	that we may each make a pledge that may commit us	38:58
	to the path of rediscovery and renewal.	39:03
	That we may once again believe in the dreams	39:12
	and seek the promises and labor for the fulfillment	39:14
	of the highest and holiest hopes of man.	39:19
	In the name of the Father, and of the Son,	39:24
	and of the Holy Spirit.	39:27
	Amen.	39:29
	(lively music)	39:34

Item Info

Title:

Roy D. Nichols - "The Promised Land" (March 10, 1968)

Permalink:

https://idn.duke.edu/ark:/87924/r4n013v37

Date:

March 10, 1968

Speaker:

Nichols, Roy D.

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 RR-0421
ref6045_ved
uachapelsermaud
duke:628218
dcrau002413
ark:/87924/r4n013v37
8fec0c8d-b268-4387-aab2-1dc318b1a7e8

Digital Collection:

Duke Chapel Recordings

Source Collection:

Duke University Chapel recordings, 1954-2005

Related Resources:

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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.

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In Copyright

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This material is made available for research, scholarship, and private study. Copyright in this material has not been transferred to Duke University. For reuses of this material beyond those permitted by fair use or otherwise allowed under the Copyright Act, please see our page on copyright and citations: https://library.duke.edu/rubenstein/research/citations-and-permissions.

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Roy D. Nichols - "The Promised Land" (March 10, 1968)

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1. Roy D. Nichols - "The Promised Land" (March 10, 1968)

Duke University Archives

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Roy D. Nichols - "The Promised Land" (March 10, 1968)

Transcript

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Duke University Archives

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