John R. Claypool IV - "Taking Up For Thomas" (April 19, 1998)

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Lecturer	God above us, God before us, God within us,	0:02
	oh Father, Son and Holy Spirit	0:05
	be also now between us,	0:08
	a bridge across which your truth can move,	0:10
	through Christ we pray.	0:14
	Amen.	0:15
	Most scholars agree	0:22
	that the foremost affirmation of Christology	0:23
	in all the New Testament	0:26
	is found in our Gospel lesson of the morning.	0:28
	It consists of five words;	0:31
	my Lord and my God.	0:34
	And interestingly enough, these words are not found	0:37
	on the lips of John the beloved disciple,	0:39
	they were not spoken by Simon Peter, the great fisherman,	0:41
	but ironically they are on the lips of the one	0:45
	who's name has become a household metaphor for doubt.	0:48
	It was Thomas the disciple.	0:51
	The one who was best known for his seeming unbelief	0:54
	who is the one who articulates	0:57
	this most foremost of Christological affirmations.	1:00
	The question has to be asked, "How can this be?"	1:04
	A person always associated with unbelief	1:07
	giving voice to words of great certitude.	1:10
	The only answer that I can give to that question	1:14
	is that I believe of all the 12,	1:16
	Thomas has been treated the most unfairly in history.	1:18
	To use a modern phrase, he has been given a bum rap.	1:22
	He has not been treated as he ought to have been treated	1:26
	and, therefore, this morning in the few minutes	1:29
	that are mine with you,	1:31
	I would like to engage into something	1:33
	that is by no means strange	1:34
	to you in the academic community;	1:37
	it's called Reconstructionism.	1:39
	It is going back and revisiting the past	1:41
	and understanding it from a different perception.	1:44
	I would like to suggest, this morning,	1:47
	that instead of being the symbol	1:49
	of how one should not deal with truth	1:50
	that the disciple Thomas	1:53
	is a beautiful example for all of us	1:55
	of how to relate to realities outside ourselves.	1:58
	If you go back to what little we know	2:02
	about the disciple Thomas,	2:05
	it turns out that on the very day	2:07
	that Jesus was raised by God from the dead,	2:09
	the accounts we have says	2:12
	that he appeared to three individuals or groups of persons.	2:14
	According to John,	2:18
	he appeared to Mary Magdalene in the garden.	2:19
	Later that afternoon he appeared to two disciples	2:22
	on their way home to Emmaus.	2:25
	And then that evening with a cluster of Jesus's followers	2:27
	huddled together fearfully in that same upper room	2:31
	where they'd had their last supper,	2:34
	Jesus materialized in their very midst	2:36
	and spoke to him the, them the incredible truth	2:39
	that he was alive,	2:43
	that God had raised him back from the dead.	2:44
	For some reason, Thomas was not with that group	2:48
	but you can imagine that they lost no time	2:51
	in telling him of their incredible experience.	2:53
	They told him that they had seen the one	2:57
	who was crucified on Friday	2:59
	now fully alive on Sunday.	3:01
	And it was interesting that Thomas says,	3:03
	"I hope to God that that is true.	3:05
	"Nothing could be more wonderful.	3:07
	"But listen, until I experience what you have experienced,	3:10
	"until I see him with my eyes and can touch with my hands	3:15
	"those hands through which the nails were driven,	3:19
	"I cannot accept your conclusion.	3:22
	"You are believing what you believe	3:25
	"because you've had that experience.	3:26
	"I have not had it and, therefore,	3:29
	"I cannot join you in that conclusion."	3:31
	I want to suggest that that is authentic truth loving.	3:34
	Those who love the truth more than anything else	3:38
	know that it has to be,	3:41
	conclusions have to be based on outside evidence.	3:42
	Truth always comes through encounter.	3:46
	It takes the shape of discovery.	3:50
	It is always something outside of us	3:52
	that moves in and we honestly accept it.	3:55
	Paul Tillich used to say	3:59
	that reality is what we come up against.	4:00
	It's those things that we have to adjust to	4:04
	because they will not adjust to us.	4:06
	There is a stubborn otherness to truth	4:08
	that must be accepted regardless of what you fear	4:11
	or desire or might want to be the case.	4:15
	And therefore, I would suggest	4:18
	that when Thomas says "Until I have experienced	4:19
	"for myself what you're talking about,	4:22
	"I cannot join you on hearsay,	4:25
	"I can't take second hand evidence.	4:27
	"I too must experience what you have experienced	4:30
	"to come to the same conclusion."	4:33
	And I think that is authentic to any kind of truth loving.	4:35
	Well eight days later,	4:40
	the same group is gathered in the same upper room	4:41
	and once again Jesus materializes,	4:45
	only this time Thomas is there.	4:47
	And on this occasion without any recrimination whatsoever,	4:50
	Jesus offers him the same evidence	4:54
	that he had given to the others.	4:57
	He let him look at his body and say, "It is I,	4:59
	"the one who was crucified on that dark Good Friday.	5:02
	"I will let you look at my hands	5:06
	"and see where they drove the nails.	5:08
	"I'll let you put your fingers	5:10
	"where the Roman put his spear into my side.	5:12
	"I give you the evidence, Thomas, that you've asked for	5:16
	"and I invite you to respond to it	5:19
	"as an honest person should."	5:22
	And it is at that juncture	5:25
	that you have the greatest Christological affirmation	5:27
	of the New Testament.	5:30
	He falls to his knees in absolute astonishment	5:31
	and says, "My Lord and my God".	5:35
	Which, once again, I would suggest is the way	5:38
	truth loving people respond.	5:42
	They're willing to change their opinions	5:44
	when new evidence is given.	5:46
	People of conviction are willing to change their minds.	5:49
	It is people of prejudice	5:51
	that are stubborn and refuse to ever change.	5:53
	I remember reading once when Mahatma Gandhi	5:57
	was the Prime Minister of India,	5:59
	a young associate came in to him one day and said,	6:01
	"Sir, you have no integrity.	6:03
	"Two weeks ago I heard you take one position	6:06
	"and this morning you're taking a very different position.	6:09
	"How do you account for that?"	6:11
	And Gandhi said, "It is simple my child.	6:13
	"I have learned something since two weeks ago."	6:16
	In other words, new evidence leads to new conclusions.	6:19
	A willingness to sit down before truth like a little child	6:23
	is the very essence of intellectual y	6:27
	and this is what we see Thomas doing here.	6:29
	Before he had the experience, he could not accept it.	6:32
	But once he had encountered truth for himself,	6:37
	he was willing to embrace it with his whole being.	6:40
	So I would suggest in this sense, he is a model	6:44
	for how we need to deal with truth.	6:47
	But it's the thing that comes right after	6:50
	the theological affirmation	6:53
	that I think has caused the great problem	6:55
	and led Thomas to be so misunderstood in history	6:57
	because as soon as he had said	7:01
	what he did to the risen Christ,	7:03
	Jesus says to him, "You have believed in me	7:05
	"because you have seen me.	7:08
	"Blessed are those who do not see me but will believe."	7:11
	I think Jesus was moving ahead in time at this moment.	7:17
	He was looking ahead to what would happen in a few weeks	7:21
	when by the providence of God,	7:24
	his physical resurrected body was going to be	7:26
	ascended back unto heaven to the Father,	7:29
	and he was going to reappear on Earth in a different form,	7:33
	in the form of the Holy Spirit.	7:37
	Which is to say Jesus was saying,	7:40
	"You have come to your conclusion	7:41
	"through your physical senses and that is exactly right.	7:43
	"But the era that is about to be born	7:47
	"is going to convince people of my reality	7:50
	"in a different form.	7:53
	"I'm going to come back as Spirit	7:55
	"and not as physical body.	7:58
	"And in the next era, the wonder of knowing the truth of me	8:00
	"is going to come through the faculty of faith	8:05
	"and not through the faculty of the physical senses."	8:08
	If you'll stop and think about it,	8:12
	reality exists in a variety of forms	8:14
	and by the grace of God,	8:17
	each of us have been given many ways	8:19
	of perceiving that reality.	8:21
	Reality is a many splendoured thing	8:24
	and we humans are the most permeable of all the creatures.	8:27
	Do you remember in the second grade	8:32
	when your teacher used to talk to you	8:33
	about the eye gate, the ear gate, the nose gate,	8:35
	the mouth gate, the skin gate?	8:38
	Those different windows that God has given us	8:40
	through which outside reality makes its way into our hearts.	8:44
	Well, this morning I want to suggest	8:50
	that faith is a sixth sense.	8:51
	Faith is more like intuition	8:55
	than anything else I can imagine.	8:57
	Faith is that way of our perceiving the sacred	8:59
	and the holy dimension of reality,	9:04
	just as our different physical senses	9:06
	are our ways of perceiving the physical aspects	9:09
	of the outside of ourselves.	9:13
	For example, there is the dimension of color	9:16
	and corresponding to that is the capacity of sight.	9:19
	There is the dimension of sound	9:22
	and corresponding to that is our capacity to hear.	9:25
	The dimension of odor and our capacity to smell.	9:28
	The dimension of taste and these little buds on our tongues.	9:31
	The capacity to feel	9:35
	and the largest of our perceptive organs	9:36
	the skin that covers our body.	9:39
	But I like to suggest this morning	9:41
	that what the eye is to color, what the ear is to sound,	9:43
	what the nose is to smell,	9:48
	faith is to the divine dimension of reality.	9:50
	Faith is not an alternative to knowledge;	9:55
	faith is yet another avenue to knowledge.	9:58
	It's another way of our experiencing realities	10:02
	that are outside ourselves.	10:05
	This is the way the most holy and the most spiritual	10:07
	makes its contact with our personhood	10:11
	and the way that scientific knowledge	10:15
	and faith knowledge work is exactly the same process;	10:17
	both are responses to realities outside ourselves.	10:21
	The difference is in the structure of the evidence.	10:26
	Our physical senses	10:30
	respond to physical dimensions of reality.	10:32
	Our faith capacity	10:35
	responds to the spiritual, the holy and the sacred.	10:37
	Therefore, what Jesus meant was,	10:42
	"There's going to come a time	10:44
	"when the way you will know my presence	10:46
	"is not the way you're knowing it now Thomas,	10:49
	"because it is rightly come to you	10:52
	"through your physical senses.	10:54
	"There will come a time	10:56
	"that I will be present as Holy Spirit	10:57
	"and then you will know..."	11:00
	...through the capacity of faith.	11:15
	I wish the church had learned	11:19
	that lesson more carefully because truth be told,	11:20
	across the centuries we have confused faith with fantasy.	11:24
	We have turned it into something	11:29
	that is so different from our ordinary ways of knowing.	11:30
	We have corrupted this capacity	11:34
	to know that outside ourselves	11:37
	and somehow made it to look like	11:39
	that faith is an alternative to knowledge.	11:42
	You go into the scientific lab and you are limited to	11:44
	what the evidence leads you to conclude.	11:47
	But according to this corruption	11:51
	you go into a faith experience	11:52
	and you're free simply to believe	11:54
	anything that you want to believe.	11:56
	And when that is your sense of faith,	11:59
	it leads to a terrible, terrible perversion of our faith.	12:01
	I remember years ago during a Christmas holiday,	12:06
	a young woman back from college	12:09
	made an appointment to see me.	12:11
	Her parents and grandparents had grown up in this parish	12:13
	that I had served,	12:16
	(garbled) through our youth group;	12:17
	a wonderful young woman.	12:19
	She'd been accepted in a prestigious Ivy League school.	12:21
	She'd gone away to study.	12:23
	And she came back for Christmas, made an appointment	12:25
	and as soon as she walked into my office,	12:29
	I sensed that she was	12:31
	profoundly uncomfortable about something.	12:32
	She got right to the point.	12:35
	She said, "I've come to you today to formally ask	12:37
	"that my name be taken off the rolls of this church."	12:39
	She said, "I can no longer in good conscience	12:43
	"consider myself a Christian."	12:46
	When I asked her why she was taking that radical step	12:48
	she said, "I'll be very honest with you."	12:51
	She said, "I grew up believing what my parents taught me	12:53
	"and that was that God had created human beings.	12:57
	"But now that I've been exposed to a	13:01
	"wider span of knowledge,	13:03
	"I've concluded it's the other way around.	13:04
	"It is human beings who have created God."	13:07
	She said, "I think people believe	13:11
	"what they want to believe.	13:12
	"There is nothing objectively real	13:14
	"on the other side of this verb to believe."	13:16
	She said, "People dig down in their hearts,	13:20
	"their fears, their hopes and they concoct what they want	13:22
	"and they project that on the screen of reality.	13:25
	"And I can no more, in good conscience,	13:29
	"be a part of such a process.	13:30
	"Religion, I've concluded,	13:32
	"is just spoofing on a grand scale."	13:34
	I don't know how she expected me to respond to those words.	13:38
	I don't know whether she thought I would fall in a faint	13:42
	at the sound of such heresy.	13:43
	Or maybe go ballistic and actually attack her	13:46
	for taking a position that was so different than mine.	13:48
	What I did do was to respond to her	13:52
	as honestly as I knew how	13:54
	and said, "What you have just said is not new to me.	13:56
	"It's one of the oldest charges	14:00
	"that is ever been leveled against religious experience	14:01
	"and I myself know exactly what you're talking about	14:04
	"because I can remember	14:08
	"when I encountered the same possibilities.	14:09
	"I remember in college reading	14:12
	"that Sigmund Freud's classic volume on religion	14:14
	"is entitled The Future of an Illusion.	14:18
	"I recall hearing that Karl Marx said,	14:20
	"Religion is simply the opiate of the people.	14:23
	"Something made up to keep the under classes down."	14:25
	I said, "I remember going to a play once by Eugene O'Neill,	14:29
	"and in one of the gripping moments	14:33
	"a character says with great feeling,	14:35
	"Religion is the chloroform mask	14:37
	"into which the weak and the fearful stick their faces.	14:40
	"It is a way of running from reality,	14:43
	"not a way of embracing reality."	14:46
	So I said, "I am no stranger whatsoever	14:49
	"to what you're saying	14:52
	"because I have faced those same things myself."	14:53
	I said to her, "I wish I could say to you quite openly	14:57
	"that what you're charging simply has no basis in fact,	15:00
	"that nobody in history has ever in the name of faith	15:04
	"made up something out of their own needfulness."	15:07
	But I said, "I cannot do that."	15:11
	I said, "what you are saying today, again and again,	15:14
	"has been the tragic, tragic perversion of faith."	15:18
	Then I told her a chilling story that I had read one time	15:22
	that illustrates this very point.	15:25
	It took place in the middle of the 19th century.	15:27
	The great potato famine	15:31
	had caused great dislocation in Ireland	15:32
	and an enterprising business man in Dublin	15:35
	sees the opportunity, bought an ocean liner	15:37
	and began a very profitable business	15:41
	of transporting folk from the old world to the new.	15:43
	For 10 years he took countless number	15:47
	of his fellow countrymen into a new life here in America.	15:49
	And after 10 years the ship came back to Ireland	15:54
	and the sea captain	15:57
	made an appointment with the owner of the ship	15:58
	and said to him quite honestly,	16:01
	"In my opinion, our ship is no longer seaworthy.	16:03
	"It was old when you bought it.	16:06
	"You've not done anything to it for a decade."	16:08
	He said, "Much of the rigging is inoperative,	16:11
	"the hull is making creaking, ominous sounds."	16:13
	He said, "It needs to be put in dry dock	16:16
	"and completely overhauled.	16:18
	"I don't believe it's safe for the mission	16:20
	"that we're undertaking."	16:22
	And when the captain had left,	16:24
	the owner began to compute what the implications would be	16:26
	at what the captain had said.	16:29
	He'd have to put forth	16:31
	considerable capital investment to repair the ship.	16:32
	He would also miss all kinds of revenue	16:35
	from round trips that he could not take.	16:38
	It would have made a tremendous dent in the bottom line	16:41
	and that disturbed him greatly.	16:44
	And so he began to think to himself, "How do I know	16:46
	"that this captain is right?	16:48
	"Maybe he's just a nervous nelly who is just reacting,	16:50
	over reacting to something.	16:53
	"After all, that ship has made many, many voyages	16:55
	"across the Atlantic without incident."	16:58
	And then he grew religious.	17:00
	He said, "I'm engaged in a beneficent enterprise.	17:02
	"Surely a gracious providence would not let anything happen	17:05
	"to eager souls who are trying to better their lot."	17:09
	So on the basis on that kind of thinking,	17:12
	he got up from the desk	17:15
	and he said, "I chose to believe	17:17
	"that the captain is mistaken and the ship is seaworthy."	17:19
	And with that he set another sailing date,	17:23
	sold a whole round of tickets,	17:25
	even went down himself early one morning	17:28
	and waved goodbye to all those eager souls	17:31
	who were setting out on their greatest, greatest adventure.	17:34
	But three days later a severe thunderstorm broke out	17:38
	over the north Atlantic.	17:42
	The ship was, in fact, structurally weakened.	17:44
	The stress of the storm was so great	17:47
	that the hull literally broke in two.	17:49
	They sent out SOS messages	17:52
	but no other vessels were close enough to help	17:54
	and all 800 souls went down to their watery grave.	17:57
	But when the word got back to Dublin about what had happened	18:01
	the ship owner went down and collected his insurance	18:05
	and said nothing to anybody.	18:09
	Now what was the problem here?	18:11
	A man had believed something he had no right to believe	18:14
	on the basis of the evidence.	18:19
	In the name of faith, he had contacted something	18:21
	out of his own selfishness that suited his desire.	18:24
	It was not a truth out there that he encountered;	18:28
	it was a selfish fantasy within that he had projected.	18:32
	And so I said to the young woman, "Tragically, tragically	18:37
	"this has happened again and again and again.	18:40
	"But I would suggest to you that this is not faith	18:44
	"in its most authentic form;	18:47
	"this is a perversion of faith."	18:49
	So I said to her, "Because you strike me as somebody	18:52
	"utterly honest, wanting above all to know the truth,	18:55
	"before you come to a final conclussion,	18:59
	"I wish you would do three things for me	19:02
	"and then come back and let's talk."	19:04
	I said, "I wish you would take about an hour a Sunday	19:07
	"and sit down with the gospel of Mark	19:10
	"and read it through at one sitting	19:13
	"the way you'd read a profile in the New Yorker.	19:15
	"And I want you to focus as you read on	19:18
	"that shortest of all stories	19:20
	"about the central figure, Jesus of Nazareth.	19:22
	And I want to ask yourself honestly, "Is this somebody	19:26
	"who was making up a concept of God	19:30
	"to get himself out of trouble?	19:33
	"Is this an example of wish fulfillment?	19:35
	"Or was Jesus in touch with a reality beyond himself	19:39
	"that often times cut against his self interest?	19:43
	"Did trouble cause Jesus to create God	19:47
	"or did the God he perceive by faith	19:50
	"often time lead him into his troubles?	19:53
	I said, "I want you to focus	19:57
	"particularly on the last night of his life	19:59
	"when he goes the Garden of Gethsemane	20:01
	"and there in utter honest he says,	20:04
	"If it be possible, let this cup of rejection pass from me.	20:07
	"Please, please deliver me from this fate,	20:12
	"nevertheless, not as I will	20:14
	but as you will."	20:19
	I said, "Whatever else you say about that moment,	20:20
	"that was not religion as wish fulfillment.	20:23
	"That was not somebody making up what they wanted to believe	20:26
	"out of their own selfishness.	20:30
	"That was an encounter with something beyond himself	20:32
	"that he sensed to be greater	20:36
	"and before which he bowed	20:38
	"in a wonderful kind of loyalty."	20:40
	Secondly I said, "I wish you would take the next book	20:44
	"after the gospels, Acts of the Apostles,	20:46
	"and read the accounts of a man named Saul of Tarsus;	20:49
	"a vigorous Hebrew	20:53
	"who found it offensive to suggest	20:54
	"that a crucified carpenter	20:57
	"could possibly have been the Messiah,	20:58
	"and who set out to rid the Earth of	21:00
	"that heresy as quickly as he could.	21:02
	"And as Saul was making his way to Damascus	21:05
	"on that mission of annihilation,	21:08
	"he has this blinding encounter with something not himself."	21:10
	And I said, "Ask the question,	21:16
	"was what he hoped to discover	21:17
	"as he made his way to Damascus	21:20
	"that Jesus of Nazareth really was the Messiah	21:23
	"and his followers were, therefore,	21:26
	"the true believers in reality?	21:30
	"Or did what he discover there	21:33
	"be the last thing in the world	21:35
	"that Saul would have wanted to discover?"	21:37
	Whatever you can say about Damascus road,	21:40
	this was not wish fulfillment.	21:42
	It was not taking the easy way out.	21:45
	This was having to reorder life according to realities	21:47
	that were utterly beyond him	21:52
	and yet that's exactly what he did.	21:54
	And I said, "Thirdly, I want you to do something	21:57
	"when you're your own self.	21:59
	"I want you to sit down sometime and concoct a religion	22:02
	"that would suit yourself.	22:05
	"Draw up your vision of reality	22:07
	"according to the wishes of your own heart.	22:10
	"And then after you've done that, ask yourself	22:13
	"Is the kind of religion that I would like to have	22:17
	"the same thing I encounter	22:20
	"in the documents of the New Testament?"	22:23
	I said, "I've done this with myself	22:26
	"and I'll be honest with you,	22:27
	"if I were drawing up my own religious credo,	22:29
	"I would have nothing in it about loving my enemies,	22:32
	"I'd have nothing in it about forgiving 70 times seven,	22:36
	"I'd have nothing in it about returning good for evil,	22:40
	"or turning the other cheek, or taking up a cross,	22:43
	"or the awesome possibility of judgment."	22:46
	I said, "If I was making up a religion	22:50
	"to reflect my inward desires,	22:52
	"it would not be coterminous with what I find	22:54
	"in the pages of holy scripture."	22:57
	I said, "There is something other than our wishes at work.	23:00
	"It is an incredible thing called Christianity.	23:05
	"And I invite you to consider	23:08
	"that though there has been wish fulfillment	23:10
	"in the name of religion,	23:13
	"that is not the whole truth."	23:15
	I'm happy to tell you that just like Thomas,	23:17
	she was profound enough in her love of truth	23:20
	that she did the things that I had asked.	23:23
	And it didn't come quickly	23:26
	and it was the result	23:28
	of much asking and seeking in knowledge	23:29
	but she came to a sense of the truth of Christianity	23:32
	out of a stubborn, stubborn commitment	23:36
	to let the truth determine her conclusions.	23:40
	And to this day she is an intelligent	23:43
	and a wonderfully functioning Christian human being.	23:46
	I think Thomas is our leader	23:50
	when it comes to learning how to deal with truth.	23:53
	I think history has given him a bum rap.	23:56
	I think we have misunderstood what Jesus said,	23:59
	"Blessed are those who do not see but believe."	24:03
	He is not suggesting here	24:07
	that faith is an alternative to knowledge;	24:09
	a place where you can just simply make up	24:12
	out of your own desires whatever you wish.	24:14
	He is suggesting that to that deepest dimension of reality,	24:18
	to the sacred, to the holy and to the divine,	24:22
	you and I have been given a sixth sense.	24:26
	Faith is an avenue to knowledge	24:29
	just as surely as the eye,	24:33
	the ear, the nose, the mouth and the skin.	24:35
	It is our way of getting in touch	24:40
	with that which is outside ourselves	24:44
	and apart from ourselves	24:46
	but is spiritual by nature.	24:48
	And, therefore, I invite you this morning	24:51
	to revise your views of Thomas.	24:53
	Let him be the kind of truth lover	24:56
	that inspires you to ask and to seek and to knock.	24:59
	Faith is not believing the unbelievable.	25:03
	It is not taking a leap into the dark.	25:06
	Faith is responding with that special capacity that we have,	25:09
	responding to the in thrust of the divine,	25:15
	it is taking hold of the hand	25:19
	that graciously has come to take hold of us,	25:22
	it is sitting down	25:26
	before fact, spiritual fact,	25:29
	like a little child.	25:33
	May that kind of honesty	25:35
	lead us to the place	25:38
	that we too can say from the depths of not being	25:40
	to the mystery of godness,	25:45
	the man Jesus does give a face.	25:48
	And on that face, ahhhh,	25:52
	there is a smile.	25:56
	My Lord	25:58
	and my God.	26:00
	Amen?	26:04
Congregation	Amen.	26:05

Item Info

Title:

John R. Claypool IV - "Taking Up For Thomas" (April 19, 1998)

Description:

Sermon start time: (Part 1) 0:02. Sermon end time: (Part 1) 26:10.
Thomas should be viewed as a model of truth lover that inspires us to ask, to seek, and to knock. Faith is not antithetical or alternative to knowledge or a blind leap in the dark but a sixth sense, an avenue to knowledge of spiritual reality, a response to the reality of grace. (Abstract created by Duke Divinity School staff.)

Permalink:

https://idn.duke.edu/ark:/87924/r4319sh2z

Date:

April 19, 1998

Speaker:

Claypool, John R. (John Rowan), 1930-2005

Liturgical Calendar:

Easter

Biblical Book:

John

Chapter and Verse:

John 20:19-31

Subject:

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 CS-0902
ref9953_8n6
uachapelsermaud
duke:320632
dcrau001546
ark:/87924/r4319sh2z
871d4f18-fd4e-4091-b0b0-d08dd689d1c9

Digital Collection:

Duke Chapel Recordings

Source Collection:

Duke University Chapel recordings, 1954-2005

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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John R. Claypool IV - "Taking Up For Thomas" (April 19, 1998)

Transcript

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Duke University Archives

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