Thomas A. Langford - "Solitude, Society, and Students" (October 27, 1968)

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	(church choir singing)	0:11
-	Let us offer unto God, our unison prayer of confession,	2:36
	and for pardon.	2:41
	Let us pray.	2:44
	Have mercy upon us, oh God.	2:46
	According to thy loving kindness,	2:49
	according to the multitude of thy tender mercies,	2:52
	blot out our transgressions.	2:56
	Wash us thoroughly from our iniquity	2:59
	and cleanse us from our sin	3:02
	for we acknowledge our transgressions	3:05
	and our sin is ever before us.	3:08
	Create in us, clean hearts, oh God	3:11
	and renew a right spirit within us.	3:15
	Cast us not away from thy presence	3:18
	and take not thy Holy Spirit from us.	3:21
	Restore unto us, the joy of thy salvation	3:25
	and uphold us with thy free spirit. Amen.	3:29
	And hear these words of assurance, of forgiveness	3:35
	from the New Testament.	3:39
	If we confess our sins,	3:42
	God is faithful and just,	3:46
	and will forgive our sins and cleanse us	3:49
	from all unrighteousness.	3:54
	Jesus said,	3:57
	"Him who comes to me,	3:58
	I will not cast out"	4:02
	The saying is sure and worthy of full acceptance	4:05
	that Christ Jesus came into the world to save sinners.	4:10
	Therefore, be of good courage.	4:18
	(church choir singing)	4:55
	At this point in the service,	8:54
	we would set apart to the glory of God	8:56
	and for the use of the worshiping congregation,	8:59
	the hymnals which have been given us.	9:03
	And in doing so, would you turn with me	9:06
	to page eight, Roman numeral eight	9:09
	at the very beginning of the hymnal.	9:13
	Here you find John Wesley's directions for singing	9:18
	as published in the preface to sacred melody in 1761.	9:25
	These I would read aloud in your hearing.	9:31
	And you can decide for yourselves	9:35
	if John Wesley had a great sense of humor	9:36
	or none at all.	9:39
	Learn these tunes before you learn any others.	9:45
	Afterwards, learn as many as you please.	9:49
	Sing them exactly as they are printed here	9:54
	without altering or amending them at all.	9:56
	And if you have learned to sing them otherwise,	10:01
	unlearn it as soon as you can.	10:04
	Sing all.	10:08
	I don't think that means sing all the verses,	10:10
	I think it's sing, you all.	10:12
	Maybe the influence of Georgia upon him.	10:13
	Sing all, see that you join with the congregation	10:17
	as frequently as you can.	10:21
	Let not a slight degree of weakness	10:23
	or wariness hinder you.	10:26
	If it is across to you, take it up.	10:29
	And you will find it a blessing.	10:33
	Sing lustily and with good courage.	10:36
	Beware of singing as if you were half dead or half asleep.	10:41
	But lift up your voice with strength,	10:46
	be no more afraid of your voice now,	10:49
	nor ashamed of it's being heard	10:52
	than when you sung the songs of Satan.	10:54
	Sing modestly.	10:59
	Now, I don't know how that goes with sing lustily,	11:00
	but I'll try both. Sing modestly, do not bawl	11:03
	so as to be heard above or distinct	11:08
	from the rest of the congregation,	11:10
	that you may not destroy the harmony,	11:13
	but strive to unite your voices together	11:15
	so as to make one clear melodious sound.	11:18
	Sing in time. Whatever time is sung,	11:23
	be sure to keep with it.	11:28
	Do not run before nor stay behind it,	11:31
	but attend close to the leading voices	11:34
	who are here behind me and move therewith	11:38
	as exactly as you can	11:41
	and take care not to sing too slow.	11:43
	And the last one above all, sing spiritually.	11:48
	Have an eye to God in every word you sing.	11:52
	Aim at pleasing him more than yourself	11:56
	or any other creature.	12:00
	And so that we may do that,	12:03
	let us sing one verse of a hymn.	12:05
	And during that,	12:06
	I shall take one copy of the hymnal	12:07
	and place it on the altar.	12:10
	And after that verse, remain standing	12:12
	while the prayer of dedication is spoken.	12:14
	And now let us rise and sing	12:18
	the first stanza of 55;	12:19
	praise to the Lord, the almighty,	12:24
	the king of creation.	12:27
	Fifty five, the first stanza.	12:28
	(upbeat music)	12:32
	(church choir singing)	12:50
	Eternal God, king of Kings and Lord of Lords,	13:37
	who (murmurs)	13:43
	by choirs of angels and archangels	13:44
	and who need us not,	13:47
	but delightest in the music of men.	13:49
	With gratitude to the giver,	13:52
	and to thy glory and praise,	13:55
	we dedicate these hymnals.	13:58
	With confidence in the working of thy Holy Spirit,	14:01
	which has inspired men	14:05
	to offer their best in music and song.	14:07
	We dedicate these hymnals	14:11
	to bear up the melody of hymn and psalm	14:13
	in such ways that we may go forth from this house	14:17
	with joy in our hearts and resolution in our wills.	14:21
	We dedicate these hymnals to extol thee,	14:26
	worthily, harmoniously, and unanimously,	14:30
	we dedicate these hymnals,	14:36
	so that with angels and archangels	14:38
	and with all the company of heaven,	14:40
	we may laud and magnify thy glorious name,	14:43
	evermore praising thee and saying,	14:47
	holy, holy, holy	14:51
	Lord God of hosts,	14:54
	heaven and earth are full of thy glory,	14:56
	glory be to thee oh Lord most high.	15:00
	Amen.	15:05
	The lesson for the day is from the 107th Psalm	15:28
	verses one through eight.	15:32
	Oh, give thanks to the Lord for He is good,	15:35
	for His steadfast love endures forever.	15:38
	Let the redeemed of the Lord say so	15:41
	whom he has redeemed from trouble	15:44
	and gathered in from the lands,	15:46
	from the east and from the west,	15:48
	from the north and from the south.	15:50
	Some wandered in desert waste,	15:52
	finding no way to a city to dwell in,	15:54
	hungry and thirsty, their soul fainted within them.	15:57
	Then they cried to the Lord in their trouble	16:01
	and he delivered them from their distress.	16:03
	He led them by a straight way	16:06
	till they reached a city to dwell in.	16:08
	Let them thank the Lord for His steadfast love.	16:11
	And for His wonderful works to the sons of men.	16:14
	May God bless this reading to our hearing.	16:18
	(upbeat music)	16:23
	(church choir singing)	16:29
	The Lord be with you.	17:01
Church members	The Lord be with you.	17:03
-	Let us pray.	17:04
	Let us offer unto God, a prayer of Thanksgiving.	17:11
	We do praise and thank you God,	17:16
	for all great and simple joys,	17:18
	for the gift of wonder and the joy of discovery,	17:21
	for the everlasting freshness of experience.	17:25
	For all that comes to us through sympathy	17:29
	and through sorrow.	17:33
	and for the joy of work attempted and achieved,	17:35
	for musicians, poets, and craftsmen,	17:40
	and for all who work in forum and color	17:44
	to increase the beauty of life.	17:48
	For the likeness of Jesus in ordinary people.	17:52
	Their forbearance, courage and kindness,	17:57
	and for all obscure and humble lives of service.	18:01
	For all these great and simple joys,	18:06
	we give thee humble and hearty thanks.	18:09
	And let us offer a prayer of intercession	18:15
	for the world.	18:17
	Almighty and eternal God, who did so love the world	18:20
	that thou gave us thine only son for its redemption,	18:25
	grant unto us, such goodwill to all thy creatures	18:29
	that we may continue thy work of reconciliation,	18:34
	bringing to lost souls, the love of the cross	18:39
	and the power of the resurrection	18:45
	for their ever lasting salvation.	18:49
	And on this reformation Sunday,	18:54
	let us offer a prayer For the church.	18:56
	Not just for the reform church,	19:00
	but for the ecumenical church.	19:02
	Most gracious father,	19:06
	we humbly beseech thee for thy holy Catholic church,	19:07
	fill it with all truth, in all truth, with all peace.	19:12
	Where it is corrupt, purge it.	19:17
	Where it is in error, direct it.	19:21
	Where anything is amiss, reform it.	19:25
	Where it is right, strengthen and confirm it.	19:30
	Where it is in want, furnish it.	19:35
	Where it is divided and rend asunder,	19:40
	do thou make up the breaches in it	19:44
	for the sake of thy son whose church it is.	19:47
	And let us offer a prayer of supplication for ourselves.	19:54
	Eternal God, in whom is our health and our peace,	19:59
	how may we utter our need of thee?	20:04
	Our minds need thee, to give them poise.	20:09
	Our wills need thee, to give them strength.	20:15
	Our hearts need thee, to give them quiet.	20:21
	We need thee as we worry about a better world.	20:26
	Very urgent is our need of thee,	20:31
	if we are to face persistent evil	20:35
	with hopeful determination.	20:39
	Oh thou, who understandest us	20:43
	better than we do ourselves,	20:45
	grant unto us a healing, heartening consciousness	20:49
	of thy presence as revealed in Jesus Christ, our Lord.	20:53
	And now as our savior Christ hath taught us,	21:00
	we humbly pray together saying,	21:04
	Our father who art in heaven,	21:07
	hallowed be Thy name,	21:11
	Thy kingdom come; Thy will be done on earth	21:13
	as it is in heaven.	21:18
	Give us this day our daily bread;	21:20
	and forgive us our trespasses	21:23
	as we forgive those who trespass against us;	21:25
	and lead us not into temptation,	21:29
	but deliver us from evil.	21:31
	For thine is the kingdom,	21:34
	and the power and the glory forever.	21:36
	Amen.	21:40
	There is a puzzling,	22:02
	seemingly contradictory divergence	22:04
	in student life.	22:07
	On the one hand, there is radical concern	22:11
	about personal identity.	22:14
	While on the other hand,	22:18
	there's radical political interest and action.	22:21
	Perhaps this was first clearly exhibited at Berkeley.	22:28
	The campus resounded with student demands	22:32
	for complete freedom.	22:35
	Every impingement of external authority was opposed.	22:38
	At the same time,	22:44
	the same students were organizing	22:47
	freedom rides to Mississippi	22:49
	and struggling to change the university structures.	22:52
	More recently, one can find the same divergence	22:58
	on nearly every campus.	23:00
	Concomitant with a demand	23:04
	for society to remove its pressure	23:06
	is an attempt to gain control or power in society.	23:09
	Along with rejection of all values	23:17
	except those which are personally derived,	23:19
	is an imperialistic attempt	23:23
	to force those values upon others.	23:26
	These two directions of self projection	23:32
	seem to run counter to one another.	23:34
	The quest for self identity tends to force one	23:38
	into introspection and isolation.	23:42
	Here, the search for self and personal meaning	23:47
	takes place within the confines of the self.	23:51
	And every intrusive factor from the outside	23:56
	is roughly excluded.	23:58
	The political interest draws one out of himself.	24:04
	It leads one, not only into the arena where others live,	24:09
	but also to an interest in changing,	24:14
	and at times perhaps even manipulating	24:16
	the ways in which men relate to one another.	24:20
	To put this another way,	24:26
	the identity crisis is taken to be an inward crisis.	24:29
	One is driven to the deepest recesses of his own spirit.	24:33
	The political crisis is taken to be an external crisis.	24:38
	One is driven to explore the most far ranging dimensions	24:43
	of social interrelatedness.	24:48
	The divergent movement of these two primal concerns	24:52
	only adds to the general anxiety	24:56
	which the student feels	24:58
	and sometimes leads to rather surprising modes	25:01
	of thought and action.	25:04
	Let me attempt to describe the situation.	25:08
	A person comes to maturity in a traumatic fashion.	25:13
	He has his beginnings in a family	25:18
	with which he must struggle,	25:21
	both in terms of relating positively	25:23
	and of rejecting inordinate influences,	25:26
	which attempt to shape him arbitrarily.	25:29
	He fights for his distinctiveness,	25:35
	while he carries a deep longing for meaningful	25:38
	and increasingly adult relationships.	25:41
	The strength of the family impingement is such however	25:46
	that most often, he finds himself	25:50
	seeking a safe distance.	25:53
	He needs to say no	25:56
	and insist upon his own integrity.	25:58
	Increasingly, he keeps others at arms length,	26:02
	demanding his freedom	26:07
	and a right to establish and live by his own values.	26:10
	This desire for individuality,	26:16
	the young person soon learns must be asserted	26:18
	not only against the immediate family,	26:21
	but also against every institution	26:24
	which would function as an external control upon him.	26:26
	Hence he resents the university,	26:30
	which would stand in loco parentis.	26:32
	He's antagonistic toward every political structure	26:37
	that would commandeer his thought or action.	26:41
	He fights every external authority,	26:45
	which would impose itself as an alien sovereignty.	26:49
	Psychologists speak of negative identification,	26:58
	a concept which has relevance here.	27:03
	In negative identification, a person defines himself	27:07
	in terms of what he is not.	27:10
	He throws away the values and perspectives of his context,	27:14
	simply because they're making claims upon him.	27:17
	In such a case, a person knows who he is not	27:22
	although he may have no clear positive indication	27:26
	of who he is.	27:29
	(murmurs) in a recent column,	27:33
	illustrated this beautifully.	27:35
	When he suggested that the national elections this year	27:38
	should take place in such a manner	27:42
	as to allow everyone to vote for the candidate	27:44
	which he opposes.	27:48
	Because this one political certainty	27:50
	was the only one most Americans possess.	27:54
	In personal terms, negative identification	28:00
	works the same way.	28:03
	One knows more certainly who he is not,	28:05
	than he knows who he is.	28:09
	Perhaps we can explore how such a tendency develops.	28:14
	For in the effort to claim his own	28:19
	individual distinctiveness,	28:21
	the maturing person tends to isolate himself.	28:24
	In order to discover who he is,	28:28
	he closes more and more upon himself.	28:30
	He becomes captive to the centripetal forces	28:34
	which propel an attempt to define himself	28:40
	not only for himself, but in himself.	28:43
	He knows the anguish of loneliness.	28:49
	He knows the travail of solitude.	28:52
	He even has a sense of the impossibility of finding himself	28:55
	simply in terms of himself.	28:59
	But this is his situation.	29:02
	And he is driven,	29:05
	even as he carries himself to isolation	29:06
	and looks inward with a despairing hope.	29:11
	At the same time, maturation brings with it	29:17
	a kind of public or political consciousness.	29:19
	For self identification takes place	29:23
	in a situation of multiple counterclaims,	29:25
	a man is a social animal.	29:29
	Man is a political creature and this he can never forget.	29:31
	Sometimes his awareness of such a public dimension	29:36
	is simply an extension of the problems	29:41
	he has already faced.	29:43
	Problems which caused him	29:44
	to turn upon himself in the first place.	29:46
	Because he's had to struggle against external pressures,	29:50
	which attempted to make him conform to arbitrary standards,	29:53
	he now turns to fight the sources of those pressures.	29:57
	He strikes out against his father or his mother	30:02
	Who attempt to impose their values upon him.	30:06
	He fights the school,	30:09
	which assays to set the frame in which he must live.	30:12
	He fights the civil orders,	30:16
	which would tell him what he must think	30:18
	or how he must express his thoughts.	30:21
	Sometimes the maturing youth becomes political	30:24
	in order to reinforce his effort,	30:29
	to gain his personal freedom.	30:32
	At other times,	30:36
	the political interest results	30:38
	from the universalizing of his own situation.	30:39
	He sees the limitations which are placed upon him	30:43
	as also affecting others.	30:45
	So he identifies with those	30:48
	who are struggling for their freedom.	30:49
	He stands beside them, he argues their cause,	30:52
	he fights their fights.	30:56
	If this analysis is correct,	31:03
	then perhaps the reaction to the draft,	31:07
	or Vietnam, or poverty	31:11
	or civil rights	31:16
	or discrimination because of race	31:17
	may be better understood at least in part.	31:19
	For in each case,	31:23
	one of the issues which is at stake	31:24
	is a person's freedom to find himself.	31:28
	What is at the heart of the struggle	31:32
	is a person's desire to establish his own values	31:35
	even as he attempts to utilize his sources of power	31:41
	in his political context.	31:45
	At its worst, this dual concern to be himself,	31:49
	even as he's caught in the web of societal controls,	31:54
	results in what one might call a skeptical fanaticism.	31:59
	That is, the person becomes skeptical	32:04
	of every external force, every authoritative pressure,	32:07
	every social frame.	32:13
	Hence he demands his freedom in an absolute way.	32:17
	He will trust no other person.	32:22
	He will give no other person any prerogative over him.	32:25
	He will now allow no external intrusion	32:30
	into his own life.	32:34
	If at the same time,	32:38
	he continues his concern for society,	32:40
	is often expressed in a fanatical manner.	32:44
	He sets out to change society	32:47
	by overthrowing the whole thing.	32:49
	He does not reason.	32:53
	For values which have been derived independently	32:56
	and in an isolated fashion,	32:59
	provide no basis for political consensus.	33:02
	With a kind of hate for everything	33:07
	that limits him or other people,	33:10
	he becomes political but in a fanatical way.	33:13
	He gives up the struggle to change his context	33:18
	by slow, internal transformation	33:20
	for he shares little with that context.	33:24
	Consequently, whether the opposing structure be family	33:30
	or school or government, he sets out to destroy	33:34
	what he feels to be an insensitive authority	33:37
	in hopes of bringing in a new day	33:40
	with a fresh possibility of personal freedom.	33:42
	It is no surprise therefore,	33:46
	that the freedom movements which they start	33:49
	as a demand for individual freedom on the college campuses,	33:52
	end as political confrontations on the city streets.	33:56
	And in a more moderate form,	34:03
	the dual concern for personal identity and common freedom	34:06
	does not reach the extremes of thorough skepticism	34:11
	or fanatical action.	34:15
	In most cases, the struggle for individual personhood	34:18
	takes place within the context	34:22
	provided by surrounding authorities.	34:23
	It is in situations of this type,	34:29
	that one hears voices calling legitimately I think,	34:32
	for participatory democracy,	34:35
	for a modified self determinism,	34:38
	and for an authentic place in one society.	34:41
	But where the pressures which enforce conformity	34:47
	have been strong.	34:50
	And where the resulting reaction,	34:52
	which has sought freedom has been strong,	34:54
	any balance of order is difficult to keep.	34:59
	Most students, I'm convinced,	35:07
	know the intensity and the difficulty	35:10
	of the search for personal identity.	35:12
	Most students know the continual pressures	35:17
	for inter-involvement with family, with school,	35:20
	with church or government.	35:25
	Students know the tensions, they experience the anguish.	35:28
	And yet they would like to keep the balance	35:33
	between self searching and relating to others.	35:37
	Have I misjudged you, students?	35:45
	Do I not hear you say two things at once?	35:49
	I want to be myself,	35:53
	but I want to learn to relate to others.	35:57
	I want my freedom and I want others to have their freedom,	36:03
	but I also want to acknowledge the legitimate claims,	36:10
	which each of us makes upon the other.	36:14
	I think most students are saying this	36:20
	and I think they're right in saying this.	36:23
	On the personal level,	36:29
	you know the importance of saying no,	36:31
	as well as yes, to your family or friends.	36:34
	Most of us sense that a person never truly finds himself	36:39
	only in himself.	36:44
	One finds himself in relationships.	36:46
	In this, Martin Buber was correct.	36:51
	"Life is relationships."	36:54
	We become a self by interaction,	36:59
	both positive and negative, with others.	37:02
	We become a self by an evaluation,	37:06
	which arises out of these relationships with others.	37:10
	Their evaluation of us and our evaluation of ourselves	37:14
	in relation to their evaluation.	37:20
	The one who retreats into absolute isolation	37:23
	or solipsism, loses the possibility for self finding.	37:26
	For self knowledge is gained	37:30
	only in the context of other persons,	37:32
	only in living interaction with neighbors.	37:34
	If this is so,	37:39
	then the importance of family and friends	37:41
	becomes evident.	37:43
	The ability of others to allow us to be,	37:46
	to be ourselves,	37:48
	even as they make their just claims,	37:50
	is a necessary ground for our self acceptance	37:53
	and self affirmation.	37:56
	Where one has not known such acceptance,	38:00
	he finds it difficult to accept himself,	38:03
	But where a person has known such acceptance,	38:06
	he finds self identification, immeasurably enhanced.	38:10
	In short, as persons, we live in a mixed situation	38:17
	of acceptance, rejection, of granted freedom	38:21
	and demanding authority.	38:25
	And self-identification has to be achieved	38:28
	in just this ambiguous context.	38:32
	And what is true on the personal level	38:37
	is also true in the web of relationships	38:39
	as these are enlarged.	38:42
	Not only must one find his sense of freedom	38:44
	and awareness of his determination	38:47
	and personal relationships,	38:48
	he also has to ask about a viable political environment	38:51
	in which he and others may live.	38:54
	The contexts are multiple and different for each of us.	39:00
	But each of us as a person, finds his personhood	39:05
	only as he finds it with other persons	39:10
	in the context of political involvement.	39:14
	Nevertheless, there are always problems	39:22
	and these problems remain.	39:23
	Relationships are never finished.	39:26
	Maturation is open ended.	39:29
	It is a process, not an accomplishment.	39:32
	Consequently, every new encounter with another person,	39:37
	every new government regulation,	39:40
	every new university policy creates a new tension	39:44
	and requires a fresh self interpretation.	39:49
	Some encounters and some events	39:53
	are more traumatic than others	39:55
	and require greater resourcefulness and flexibility.	39:57
	But every new relationship in its own way,	40:01
	every political context in its own way	40:04
	requires a new appreciation of one's self	40:07
	as relating to others	40:10
	and a fresh self affirmation in that relationship.	40:12
	And so for the analysis, looking back,	40:20
	perhaps all we feel able to say	40:24
	is that of all knowledge,	40:29
	none is so difficult to come by	40:31
	as knowledge of the self.	40:33
	Of all action, none is more difficult	40:36
	than the action and interaction	40:39
	of oneself with other persons.	40:41
	Of all tensions,	40:44
	none is more threatening or promising	40:47
	than that of the self in relation.	40:50
	And this matter of self finding	40:56
	is also a recurrent theme in biblical writing	40:57
	and in Christian theology.	41:01
	Man is created by God with the possibility	41:04
	for matured personhood.	41:09
	He has an incipient integrity, which sets him apart,	41:13
	both from God and from other persons.	41:16
	Yet he also lives in a society	41:21
	and has a responsibility to husband the world.	41:23
	This general condition only offers to men,	41:29
	to you and to me,	41:32
	the possibility for maturation,	41:35
	the possibility of being a person	41:39
	and a person in community.	41:41
	Yet as we mature, we tend, it seems inevitably	41:46
	to attempt to define ourselves	41:53
	in unfulfilling and limiting ways.	41:55
	We tend to become self isolating,	41:59
	reject all claims upon us,	42:03
	or we tend to become so engrossed in society	42:08
	that we lose our self identity.	42:13
	These are the conditions are false to human life:	42:18
	the inordinate love of self	42:21
	or the inordinate loss of self.	42:24
	And they're are conditions	42:27
	which theologians have called sin.	42:28
	For sin in its essence is the failure	42:32
	to relate properly to the claims of God,	42:34
	of our society, and of ourselves.	42:37
	Sin is the failure to live creatively	42:42
	within the tension between our self determination	42:45
	and our being determined as a self.	42:48
	Hence, sin is usually expressed	42:52
	as a dollar tree of one's own self,	42:54
	which denies all others,	42:57
	a dollar tree of an object which demands the denial	43:00
	of the authenticity of the self.	43:03
	The sin of self affirmation to the exclusion of others,	43:09
	exerts itself in relationships, both personal and political.	43:13
	A manipulative control in the	43:17
	utilization of persons and situations	43:19
	for one's own end.	43:21
	The sin of self negation or weakness	43:25
	manifests itself	43:28
	in refusing to make claims upon one's context	43:29
	and challenges neither the other person	43:33
	nor the political system.	43:35
	If any claim has been made for Christian faith	43:39
	in a continuous way,	43:42
	it is the claim that such faith does two things	43:45
	at the same time.	43:48
	It draws a man out of himself,	43:51
	even as it reinforces him in himself.	43:56
	Religious faith works in this fashion	44:02
	because it understands man as being in a context	44:05
	in which he is addressed by God.	44:08
	Man is evaluated even as he evaluates himself.	44:13
	Man's personhood is affirmed	44:19
	even as he is laid under obligation	44:22
	to relate to the one who affirms him.	44:24
	Now, we often fail to actualize this possibility	44:30
	and we sin.	44:34
	But the possibility by grace is continuously offered.	44:37
	If man begins to realize this potential	44:41
	for giving and being given to,	44:44
	he finds that his obligations begin to move	44:48
	like concentric circles.	44:50
	He must relate to others as individual persons.	44:53
	He must relate to others	44:56
	through the medium of political organization and action.	44:57
	But always with the intention	45:01
	of establishing the authentic integrity of the other.	45:03
	The Grace of God which is given to us life, in relationship,	45:08
	becomes the gift which is shared	45:13
	and sets the character of that sharing.	45:16
	If man only finds himself in relationships then,	45:21
	the word of grace is the word of that primary	45:26
	and ultimate relationship which encompasses all of us.	45:31
	It's the word of God which evokes our response.	45:36
	And such a word, God has spoken	45:43
	in Jesus Christ,	45:49
	who came to us,	45:52
	that we in response might relate to him.	45:54
	Let us pray.	46:02
	Dear God, who has come to us in Jesus Christ	46:11
	and who has given to us the opportunity	46:17
	for relationship which will both, establish us as persons	46:21
	and bring us into creative involvement with other persons.	46:27
	Help us to respond to thy acceptance	46:35
	with our love.	46:39
	In Jesus name.	46:42
	Amen.	46:45
	(church choir singing)	46:46
	(slow melodious music)	48:47
	(church choir singing)	50:46
	Here we offer and present unto thee, oh Lord,	56:15
	this symbol of ourselves	56:18
	to be a reasonable, holy and lively sacrifice unto thee	56:21
	through Jesus Christ, our Lord.	56:29
	And now unto God's gracious mercy and protection	56:37
	do we commit you.	56:42
	The Lord bless you and keep you.	56:45
	The Lord make his grace to shine upon you	56:49
	and be gracious unto you.	56:53
	The Lord lift up his (murmurs) upon you	56:56
	and give you peace,	57:00
	this day and forever more.	57:03
	(church choir singing)	57:16

Item Info

Title:

Thomas A. Langford - "Solitude, Society, and Students" (October 27, 1968)

Permalink:

https://idn.duke.edu/ark:/87924/r4v983s7w

Date:

October 27, 1968

Speaker:

Langford, Thomas A.

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 RR-0453
ref6109_tfg
uachapelsermaud
duke:627972
dcrau002444
ark:/87924/r4v983s7w
b6ac0b36-99bd-4483-a8dc-7fa1f407b978

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.

Rights:

Limited Re-Use

CC BY-NC 4.0

Rights Note:

This recording may contain 3rd party materials, such as music or readings that are therefore not covered by the Creative Commons license indicated here. For more information see https://library.duke.edu/rubenstein/research/citations-and-permissions.

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Thomas A. Langford - "Solitude, Society, and Students" (October 27, 1968)

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1. Thomas A. Langford - "Solitude, Society, and Students" (October 27, 1968)

Duke University Archives

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Thomas A. Langford - "Solitude, Society, and Students" (October 27, 1968)

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Duke University Archives

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