Terry Sanford - "Hold Fast What Is Good" (December 10, 1972)

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	(liturgical music)	0:05
-	Grace be to you and peace from God, our Father	7:00
	and the Lord, Jesus Christ.	7:04
	Christians are people who would be men and women	7:07
	who see things as they are,	7:10
	who call things by their right name,	7:13
	whose work is valid and whose world is whole.	7:16
	Here, worshiping together as Christians	7:20
	we hear the word that tells us what we were meant to be.	7:23
	We stand before the one who has created us	7:27
	and given us light.	7:31
	And here, before the presence of His holiness,	7:33
	we confront our own denied discipleship,	7:36
	our weak idolatries and our faithlessness.	7:40
	But it is also here that we hear the word of repentance	7:44
	and the word of hope, for Jesus' words speak to us,	7:49
	"I am not come to call the righteous,	7:53
	but sinners to repentance."	7:56
	Believing his declared promise to hear,	8:00
	to forgive and to restore,	8:02
	let us confess our sins against God and our neighbor.	8:05
	Let us pray.	8:09
	Almighty and ever living God,	8:12
	thou who has so wondrously created us	8:16
	and who does daily sustain us, we give thanks to thee	8:19
	for this opportunity of worship.	8:24
	Thy majesty, oh Lord, is shrouded in mystery	8:28
	and thy ways are far beyond our knowing.	8:32
	Yet thou has come to us in the gift of the advent season	8:36
	and has offered us thy graceful and faithful love	8:42
	and has called us to live and to come before thee	8:47
	in adoration and in praise.	8:50
	With heaven's angels and shepherds all,	8:54
	we praise and bless thy Holy name, oh Lord.	8:57
	Almighty God whose mercy brought thee to earth	9:01
	and the coming of our Lord,	9:03
	deepen and widen our vision of thy presence among us,	9:06
	we ask, that thou may us not be turned away	9:09
	from our crowded, busy hearts,	9:13
	but welcomed with joy and thankfulness.	9:16
	Our hearts, oh Lord, as ever rejoice	9:20
	in the advent message of the glad tidings of Christ	9:23
	who was born in Bethlehem to be the savior of all the world	9:27
	yet with all our joy and the long centuries behind us,	9:32
	our hearts made glad by his coming.	9:36
	We know there is much in us that deafens our ears	9:39
	to the sound of angel anthems,	9:43
	much that blinds us	9:46
	to the sight of guiding stars amid the darkness,	9:47
	much that crowds our hearts and minds,	9:52
	leaving little room for the arrival of thy gift.	9:55
	Even in the midst of our preparations for Christmas,	10:01
	we are as lonely as shepherds, as wayfaring as Kings,	10:04
	as busy as the innkeeper.	10:09
	Forgive us, oh God, and turn us again	10:12
	to the quietness of thy peace.	10:17
	Oh God whose justice demands truth in our inward parts,	10:21
	we pray thy forgiveness for the sins of our hearts and wills	10:25
	for the lack of feeling and intercession	10:30
	for the needs of our families, the oppressed, the hungry,	10:32
	those in temptation and those without hope.	10:38
	We ask thy pardon for an uncritical attitude	10:42
	to our own membership in a society of affluence.	10:46
	We ask thy pardon for ignoring other people	10:51
	and for often taking ourselves too seriously.	10:54
	We ask thy forgiveness for a failure to think and pray	10:59
	and act deeply for the mission and unity of thy church.	11:03
	We ask thy forgiveness for trying to imprison thy holiness	11:08
	in our words and our institutions.	11:13
	Oh Lord, forgive what we have been, sanctified what we are,	11:17
	and order what we shall be, that we may delight in thy will	11:23
	and walk in thy ways all the days of our life,	11:29
	in the name of Jesus Christ, our Lord, amen.	11:34
	Hear these good news, Christ died for us	11:41
	while we were yet sinners, that is God's own proof	11:44
	of his love toward us,	11:48
	in the name of Jesus Christ, you are forgiven.	11:50
	Glory to God, amen.	11:54
	Let us continue in a spirit of thanksgiving and prayer	12:08
	as we offer our unison prayer of thanksgiving unto the Lord.	12:12
	Oh Lord, our God, the author and giver of all good things,	12:18
	we thank thee for all thy mercies	12:24
	and for thy loving care over all thy creatures.	12:26
	We bless thee for the gift of life,	12:30
	for thy protection round about us,	12:33
	for thy guiding hand upon us	12:36
	and for the tokens of thy love within us.	12:39
	We thank thee for friendship and duty,	12:42
	for good hopes and precious memories,	12:45
	for the joys that cheer us	12:48
	and the trials that teach us to trust in thee.	12:51
	Most of all, we thank thee	12:54
	for the saving knowledge of thy son, our savior,	12:56
	for the living presence of thy spirit, the comforter,	13:00
	for thy church, the body of Christ,	13:04
	for the ministry of word and sacrament	13:07
	and all the means of grace.	13:10
	In all of these things, oh heavenly Father,	13:12
	make us wise unto a right use of thy benefits	13:15
	that we may render an acceptable thanksgiving unto thee	13:19
	all the days of our life,	13:23
	through Jesus Christ, our Lord, amen.	13:25
	Our Father who art in heaven, hallowed be thy name,	13:30
	thy kingdom come,	13:35
	thy will be done on earth as it is in heaven.	13:37
	Give us this day our daily bread	13:41
	and forgive us our trespasses as we forgive those	13:44
	who trespass against us and lead us not into temptation,	13:47
	but deliver us from evil.	13:52
	For thine is the kingdom	13:54
	and the power and the glory forever, amen.	13:56
	(liturgical music)	14:01
-	The scripture lesson this morning	14:51
	is taken from selected portions of the word of God,	14:53
	as it appears in the first 21 verses,	14:57
	1 Thessalonians chapter five.	15:01
	"But as to the times and the seasons,	15:05
	"you have no need to have anything written to you,	15:08
	"for you, yourselves know well	15:11
	"that the day of the Lord will come	15:13
	"like a thief in the night.	15:16
	"When people say there is peace and security,	15:18
	"then sudden destruction will come upon them.	15:22
	"But since we belong to the day,	15:26
	"let us put on the breastplate of faith and love	15:29
	"for God has not destined us for wrath.	15:34
	"Therefore, encourage one another and build one another up.	15:38
	"And we exhort you, brethren, admonish the idle,	15:42
	"encourage the faint-hearted, help the weak,	15:46
	"be patient with them all.	15:50
	"See that none of you repays evil for evil,	15:53
	"but always seek to do good to one another and to all.	15:57
	"Rejoice always, give thanks in all circumstances,	16:02
	"do not quench the spirit, do not despise prophesying,	16:08
	"but test everything.	16:13
	"Hold fast what is good."	16:16
	(liturgical music)	16:23
-	The Lord be with you.	22:06
Congregation	(indistinct answer)	22:08
-	Let us pray.	22:09
	Let us offer unto God our litany of commemoration.	22:13
	Almighty and eternal God, in whom our fathers trusted,	22:21
	we, their children on this day of remembrance	22:27
	offer unto thee our litany of commemoration,	22:30
	hear us, we beseech thee, Oh Lord.	22:35
	For the men and women of this state,	22:39
	Methodists and Quakers, farmers and merchantmen,	22:41
	teachers and administrators who believed in education	22:46
	and made their belief prevail,	22:51
	we give thee thanks and praise.	22:53
	For the embodiment of their dreams,	22:57
	private school, academy, college, university,	23:00
	founded in hope, continued with perseverance,	23:05
	growing in outreach, established in assurance,	23:10
	we give thee thanks and praise.	23:14
	For educators, whose vision was matched by their courage,	23:17
	whose patience was tempered by their indignation,	23:22
	whose idealism was moderated by their awareness of sin,	23:25
	we give thee thanks and praise.	23:30
	For the Duke family, father, sons, and their wives,	23:33
	grandchildren, and continuing generations	23:39
	who with wonder and surprise,	23:42
	bewilderment and tenacity laid a good foundation,	23:45
	built a worthy school and provided for exciting growth	23:49
	beyond their kin in years unseen,	23:53
	we give thee thanks and praise.	23:56
	For the continuance of good ideas,	23:59
	the union of truth and reverence,	24:03
	the freedom of responsible academic thought	24:06
	and the right of public concern,	24:10
	the joined care of the body and the spirit,	24:13
	the linking of science and humanities,	24:16
	the realization that the old order changer,	24:20
	we give thee thanks and praise.	24:24
	For the future of our university established to thy glory	24:27
	and for the relief of man's state,	24:32
	for the consecration of the discontent of the young,	24:35
	for wisdom in the conservatism of the middle-age,	24:40
	for resiliency and the obstinacy of the old,	24:44
	for understanding, cooperation	24:48
	and a sense of humor within our community,	24:51
	hear us, we beseech thee, oh Lord.	24:54
	And to thee we shall ascribe as is most due,	24:58
	all praise and glory, world without end, amen.	25:02
	(liturgical music)	25:12
-	Oh God, most merciful and gracious,	33:03
	of whose bounty we have all received,	33:07
	let your blessing rest, oh Lord, upon our living,	33:11
	our teaching, our learning and this, our giving.	33:15
	Accept this offering of thy people,	33:21
	remember in thy love those who have brought it	33:24
	and those for whom it is given.	33:28
	And so follow it with thy blessing	33:31
	that it may promote peace and goodwill among men	33:33
	and advance the kingdom of our Lord and savior,	33:37
	Jesus Christ, amen.	33:40
-	One of my favorite church stories	34:05
	is about a woman named Barbara Heck.	34:08
	She left her native England in the 18th century	34:13
	to come to the new world of America	34:16
	and she settled in the budding city of New York	34:21
	in the section, which is now Lower Manhattan.	34:23
	The England she had left	34:28
	was a country full of disillusionment, ripe with immorality,	34:29
	lacking in direction and sense of purpose.	34:34
	Most citizens of her day had become generally dispirited	34:38
	and were alienated from most of their institutions.	34:43
	In one of the institutions,	34:46
	the church of England had become cold and impersonal	34:48
	and ritualistic.	34:52
	And to use the terminology of our day,	34:55
	the people generally were turned off by the church.	34:57
	It had become so introverted upon its own affairs	35:01
	that it had generally forgotten	35:05
	about people in their society	35:06
	and the conditions of English life	35:09
	and the historic mission of the church of Christ.	35:12
	Many secular historians have suggested	35:16
	that the decay of the church of England	35:19
	was a principle cause for the decay	35:22
	of that society's morality.	35:24
	And they have concluded that in time,	35:27
	the reviving force for the nation was John Wesley	35:30
	and his Methodist.	35:34
	That satisfied with the attitude and the purpose	35:36
	and the lack of influence of the church,	35:39
	John Wesley, a priest of the church of England	35:42
	had moved into the fields and the streets and the coal mines	35:45
	to carry a message of personal salvation.	35:49
	He also sought to influence the character	35:54
	and morality of the community	35:57
	and the manner of Christian history	35:58
	concerned not only with man's soul and salvation,	36:01
	but with his conduct toward other men.	36:05
	Before Barbara Heck had left England for America,	36:09
	she had come under the influence of John Wesley.	36:12
	She had come to believe in the saving grace	36:15
	that John Wesley preached.	36:18
	She had become convinced that this religion could reinforce	36:20
	the morality that influenced society.	36:24
	And then she saw in her new world,	36:28
	the signs and signals of whole world corruption.	36:31
	She believed her faith could set the tone	36:36
	and the standards of community and nation.	36:39
	And as she looked around at where she was,	36:42
	she saw readily that this new society of the new world	36:45
	could go either way.	36:50
	And if this truly was to be the new world she insisted,	36:52
	it should be new and more than name only.	36:57
	She wanted this new nation to represent a new morality,	37:01
	and she set herself to the task of establishing	37:06
	the influence of Christianity in her neighborhood	37:10
	in her new land.	37:13
	With the help of her cousin, Phillip M. Berry	37:15
	and a British army captain Thomas Web,	37:18
	both of whom had served John Wesley as lay-leaders,	37:22
	she became the principal force	37:26
	in establishing a meeting house,	37:28
	in the pattern of the Methodist societies	37:30
	founded by John Wesley in England.	37:32
	She hoped this Methodist gathering would be the instrument	37:35
	for teaching the old but easily forgotten values.	37:39
	When the Methodist became a church,	37:44
	her meeting house became a church.	37:47
	And today in the Financial District of New York,	37:51
	you can turn off of Wall Street and walk over to John Street	37:53
	and find there in the shadows of the skyscrapers,	37:57
	a tiny building that is John Street United Methodist Church.	38:00
	This church stands today as a reminder of the ageless values	38:06
	that helped shape the character of a new nation.	38:11
	But not only in New York, but all over the colonies,	38:15
	there were new citizens like Barbara Heck,	38:19
	who would determine that this new world	38:22
	must have a solid foundation of religion	38:24
	as the beginning of a new society.	38:27
	There were Methodist meeting houses springing up	38:31
	almost everywhere	38:34
	that land was cleared for a new settlement.	38:35
	It was not only Methodist, but Scotch Presbyterians,	38:38
	and Quakers and Moravians	38:41
	and religions brought by other settlers	38:44
	that were taking root on a new land	38:45
	to shape the character and the purpose of a new nation.	38:48
	And in the early 19th century, about 1830,	38:54
	a group of Methodists and Quaker farmers had a related idea	39:00
	about their community.	39:04
	A community in the undeveloped rural area	39:07
	of Central North Carolina in Randolph County.	39:09
	These families already had churches in their region,	39:14
	but they wanted to extend the church's influence	39:17
	beyond Sunday services.	39:20
	They wanted common schools for their children.	39:22
	So they joined their outlets and organized classes,	39:25
	which would educate their children	39:29
	and which would develop religious understanding	39:31
	for society at large.	39:33
	The one room log house where the classes were held,	39:37
	had no formal name, but it was called Brown's Schoolhouse	39:40
	because it was located nearest to John Brown's farmhouse.	39:45
	And in the next year,	39:49
	the farmers built a larger schoolhouse,	39:50
	which was formally named Union Institute,	39:52
	to signify the union between the Quakers and the Methodists.	39:56
	I think we should pause on this day of remembrance	40:00
	to be thankful for the vision and for the energy	40:03
	that this work in that time represented.	40:06
	The sponsors of that new academy	40:10
	adopted a statement of purpose,	40:12
	declaring that ignorance and arrow	40:14
	are not only the theme of religious society,	40:17
	but also of civil society.	40:20
	Within a dozen years, the school had grown	40:23
	to the extent that principal Braxton Craven	40:26
	had added college level courses for teacher training.	40:30
	And then when the North Carolina legislature	40:34
	chartered the school as Normal College,	40:36
	another statement of principles reasserted	40:39
	they found this belief and moral training	40:42
	and the development of moral attitudes	40:45
	as an essential part of education.	40:47
	The college they said shall be theoretically	40:51
	and practically religious.	40:55
	Religious in creed and in heart,	40:57
	it must be denominational without being sectarian.	40:59
	The intellect must material in the light	41:04
	and warmth of a pure heart.	41:06
	More than any other place on earth,	41:10
	a college needs the whole force of practical bourbon party.	41:12
	And still later, that institution strengthened its ties	41:18
	with organized religion by affiliating directly	41:22
	with the Methodist church.	41:25
	The affiliation brought with it a new name for the school,	41:28
	Trinity College.	41:31
	And it also led to Trinity's association	41:33
	with one of the most influential families	41:36
	in North Carolina Methodism, Washington Duke, and his sons,	41:38
	Benjamin Newton and James Buchanan Duke.	41:43
	And that association in turn,	41:46
	led ultimately to a pair of developments	41:49
	which defined the school's destiny.	41:51
	The first was its move from Randolph County	41:54
	to the Duke family's hometown of Durham,	41:57
	and the second was its endowment	42:00
	as a major American university.	42:02
	When James B. Duke announced his historic endowment in 1924,	42:05
	he took the opportunity again to publicly declare	42:10
	the school's ties to religion.	42:13
	Listing the professions	42:16
	which should be served by the new university,	42:18
	Mr. Duke named preachers ahead of all the rest,	42:21
	including teachers and lawyers and physicians,	42:24
	chemistry and economics and history.	42:27
	Moreover, he used the occasion to declare his belief	42:30
	that education is next to religion,	42:34
	the greatest civilizing influence.	42:37
	Throughout its history,	42:41
	this institution has essentially represented an outlet	42:43
	to bring the church's influence into our society	42:47
	in the most profound and enduring way.	42:50
	Since the days of the 19th century,	42:54
	our motto has been Eruditio et Religio,	42:56
	the combination of knowledge and religion.	42:59
	And each year on this anniversary of our founding,	43:04
	as we do again, this weekend,	43:08
	we gather to express our respect	43:11
	to the memory of the many people	43:14
	who have contributed to the building of Duke University.	43:15
	We should take the opportunity also to remind our generation	43:19
	that Duke University is here	43:24
	because of earlier generosity and faith,	43:26
	and that our gifts are necessary for the building	43:30
	and continuation of the institution gifts	43:32
	that today will have continuing and significant meaning	43:35
	down through all the tomorrows of Duke University.	43:39
	But more to the spirit of this Sunday morning,	43:43
	we gather to acknowledge to ourselves	43:46
	the principle of learning related to faith,	43:49
	a principle that exists like bedrock	43:52
	under the river of our history.	43:55
	Today, the Christian Church often seems ineffective.	43:59
	Religious principles are being acutely questioned.	44:04
	Young people are not quite sure about the church,	44:07
	or worse, they are sure.	44:11
	The church has been slow to respond,	44:14
	but the church is making an effort to reach out	44:17
	in new directions,	44:19
	hoping to re-engage the interest of our young people,	44:21
	hoping is it work to bring them into the fold.	44:24
	So we see services conducted to the scores of rock music,	44:29
	we see the modernized rituals,	44:32
	and if these new techniques are effective	44:36
	in conveying the Christian message,	44:39
	then certainly we should be willing	44:41
	to share the older rituals with the newer ones.	44:43
	But these innovations in any event are superficial	44:47
	to the deeper meaning of the Christian message,	44:50
	but so were the older styles and rituals.	44:54
	The present travail the church have	44:58
	runs much deeper than form.	45:00
	Many people feel that the church is in John Wesley's day,	45:03
	has lost direction and its vital relationship	45:07
	to individual needs.	45:10
	The church today is making many admirable attempts	45:12
	to make its message as meaningful as it was in the past,	45:16
	to get itself involved again, as an integral part of life,	45:20
	churches are reaching out into the community.	45:25
	They are beginning to accept responsibility	45:27
	for the complex problems of race relations.	45:30
	They are sponsoring such social services as public housing.	45:33
	They are establishing new programs for young people	45:37
	ranging to such urgent new areas as drug abuse.	45:40
	They are moving into our inner city ghettos	45:45
	with satellite projects, in short,	45:47
	they are trying to re-discover and hold what is good	45:49
	to create new application of old values.	45:54
	And similarly, higher education has been accused	45:59
	in recent years of irrelevance.	46:02
	In many cases, learning has become so specialized	46:06
	that our most competent graduates	46:08
	are focused on an exclusive area of knowledge,	46:10
	to the extreme that they spend their intellectual lives	46:14
	locked in a small cubicle of mental activity.	46:17
	The proficiencies of science and technology	46:21
	seem to have taken us into an age so mechanical	46:23
	that it grinds on toward its destiny	46:26
	with little regard for human influence.	46:29
	And in too many institutions of higher learning,	46:32
	knowledge has become a pure commodity to be transmitted	46:35
	and valued for its own sake	46:40
	without regard to its social or moral consequences.	46:43
	American education must express	46:48
	a new humanistic attitude towards society	46:50
	and toward its various problems	46:54
	and toward its even more various people.	46:57
	Consequently, many colleges and universities	47:00
	are seeking new ways to re-humanize higher education.	47:02
	I have no argument with new explorations	47:08
	by either our churches or our universities,	47:10
	and we do need to exert creative outlets	47:14
	in finding valid new directions.	47:16
	But I suggest that we might do well	47:20
	to build upon a strong proven foundation,	47:22
	a valid old direction.	47:26
	The principle expressed in Duke University's motto,	47:30
	which it inherited from Trinity College,	47:33
	intellectual learning template	47:36
	by the moral influence of religion.	47:38
	In our script lesson this morning,	47:43
	we heard the apostle Paul challenge us,	47:44
	hold fast what is good.	47:48
	In our energetic efforts to adapt our institutions	47:51
	to the demands of a rapidly changing world,	47:54
	there is no cause to abandon the strengths of our past.	47:58
	We need to hold fast to what is good in these institutions	48:02
	and to depend on the values that have sustained our history.	48:07
	Saint Paul spoke in another letter about a potter.	48:12
	A potter being able to mold two kinds of vessels	48:16
	out of a single lump of clay,	48:19
	one honorable and the other dishonorable.	48:22
	In other words, we can take our talent or our learning	48:25
	and turn it into achievement with skill and proficiency,	48:29
	but what will make our achievement honorable or dishonorable	48:33
	will be the purposes it will serve.	48:38
	Duke University has never been satisfied with learning	48:42
	in its isolated form.	48:45
	And we continue to insist on enriching our learning	48:47
	with the morality that directs our service.	48:50
	In his epistle to the Corinthians,	48:54
	Saint Paul virtually discounted the value of anything	48:57
	unless it was combined with charity,	49:01
	and in that sense as you know, he meant love.	49:03
	So learning moves toward love.	49:07
	Education should enhance service.	49:10
	The life of the mind must be guided by moral responsibility.	49:13
	It is all the more important to reassert these attitudes	49:19
	in an age when so many of our institutions	49:23
	are infected with cynicism.	49:26
	We must not let the cynics tempt us away from our respect	49:28
	for combining moral consciousness with education.	49:32
	We must never let them turn us into doubting the timeliness	49:37
	or the relevance of infusing educational institutions	49:41
	with the influence of religion.	49:46
	Indeed, I believe it is likely that the cynic himself	49:49
	is a classic example of the product of education	49:51
	insulated from moral or religious influence.	49:54
	In the words of Oscar Wilde,	49:57
	"Such people seem to know the price of everything	49:59
	"and the value of nothing."	50:02
	Even the cynic must admit	50:05
	that the most vital problems now facing us	50:07
	are those which are rooted in moral considerations,	50:11
	world strive, racism, inhumanity, imperialism,	50:15
	disregard for human life, war, environmental waste,	50:21
	all the most important problems	50:26
	which confront us will require of us	50:28
	an expression of moral conscience	50:31
	as well as intellectual creativity,	50:33
	or else our outputs will profit us nothing.	50:37
	Yet many have insufficient faith	50:40
	even to approach these complex problems	50:43
	with any realistic hope.	50:45
	Doomsday prophets warn us	50:48
	that our planet will soon be uninhabitable,	50:50
	paranoid world leaders boast of their formidable weapons	50:53
	as they glare across the globe at one another,	50:56
	racist demagogues contrived new code words and terms	51:00
	to disguise and legitimize and rationalize our basis	51:04
	to feelings toward our fellow man.	51:09
	In the face of such a situation, knowledge is not enough,	51:12
	intellectual competence is not enough,	51:19
	mental brilliance is not enough.	51:22
	Indeed, suggesting to students	51:26
	that they might face these problems	51:28
	with intellectual training alone	51:30
	is like sending them out to run a race blindfolded.	51:33
	We need moral vision to guide the intellect.	51:38
	Let us then on this occasion, affirm our faith	51:43
	in the combination of knowledge and religion.	51:47
	As a place of intellectual inquiry of course,	51:53
	it is not for us to force any kind of religion on anyone,	51:56
	but in the spirit of the trustees of normal college,	52:02
	121 years ago, we can impart training,	52:05
	which is denominational without being sectarian	52:09
	our better moral without even being denominational.	52:13
	We're not going to teach Christian English	52:18
	or Judaeo Christian physics or Mormon geology	52:20
	or Presbyterian biology or Hindu chemistry.	52:23
	We are going to nurture a campus environment	52:28
	that sees purpose in life,	52:32
	that acknowledges soul as well as body,	52:34
	that believes faith is fundamental	52:38
	and that knows education is more than learning.	52:41
	Of course we expect to continue	52:46
	and accelerate our institutional pursuit of excellence.	52:48
	Duke University is academic excellence,	52:53
	but we are not to be satisfied with sterile intellectuality.	52:58
	We seek a campus that will allow our graduates,	53:03
	if they will, to go out into their world	53:07
	with both the sureness of knowledge	53:11
	and the strength of morality.	53:13
	In a world as confused and confusing as ours has become,	53:16
	it will be knowledge that provides power	53:21
	to propel us through the difficult seas,	53:23
	but faith will be the beacon that guides us to our destiny.	53:26
	As centuries ago Saint Paul advised,	53:33
	today we need to hold fast what is good.	53:37
	Seek peace among nations,	53:42
	be gentle with one another in Christian Love.	53:46
	Let the strong lift up the weak, keep the faith.	53:50
	This was the religion Barbara Heck sought for her new world.	53:55
	The faith of the Randolph farmers	54:00
	hope to impart to their younger generation.	54:04
	The faith that sustained Washington Duke	54:08
	and Warren devastation.	54:10
	The tradition engraved in Duke University's charter	54:13
	and the good that is hidden in all of us.	54:19
	Let us pray.	54:23
	Our most gracious heavenly Father,	54:28
	along with learning we pray, grant us thy wisdom, amen.	54:32
	(liturgical music)	54:53
-	Go forth now to be God's people in his will	59:17
	and may you have peace with the deep restlessness of God,	59:22
	grace, that paradox of freedom and discipline	59:27
	and joy to fill the cup of all your celebrations,	59:31
	may the blessing of God almighty the Father, the Son,	59:36
	and the Holy Spirit be always with you.	59:40
	(liturgical music)	59:49

Item Info

Title:

Terry Sanford - "Hold Fast What Is Good" (December 10, 1972)

Permalink:

https://idn.duke.edu/ark:/87924/r4c53k25p

Date:

December 10, 1972

Speaker:

Sanford, Terry, 1917-1998

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 RR-0643
ref6489_0hy
uachapelsermaud
duke:627884
dcrau002627
ark:/87924/r4c53k25p
5ba66892-3144-4258-ba68-c23fa62af29a

Digital Collection:

Duke Chapel Recordings

Source Collection:

Duke University Chapel recordings, 1954-2005

Related Resources:

See below

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:

No Re-Use

In Copyright

Rights Note:

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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Terry Sanford - "Hold Fast What Is Good" (December 10, 1972)

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Item Info

1. Terry Sanford - "Hold Fast What Is Good" (December 10, 1972)

Duke University Archives

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Terry Sanford - "Hold Fast What Is Good" (December 10, 1972)

Transcript

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Duke University Archives

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