Creighton Lacy - "A Himalayan View of Christianity" (November 5, 1967)

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-	That's when we pray to say,	0:03
	our Father who art in heaven,	0:06
	hallowed be thy name, thy kingdom come,	0:08
	thy will be done on earth as it is in heaven.	0:12
	Give us this day our daily bread.	0:16
	And forgive us our trespasses as we forgive those	0:19
	who trespass against us.	0:22
	And lead us not into temptation but deliver us from evil.	0:25
	For thine is the kingdom,	0:29
	and the power and the glory for ever.	0:31
	Amen.	0:34
-	He has made known to us in all wisdom and insight	0:55
	the mystery of his will according to his purpose	0:59
	which he set forth in Christ as a plan for the fullness	1:02
	of time to unite all things in him,	1:06
	things in heaven and things on earth.	1:10
	This sermon if it is a sermon must begin	1:15
	with an explanation and an apology.	1:17
	It is clearly presumptuous to step into this pulpit	1:20
	and talk about impressions from a sabbatical year in India.	1:23
	Ezekiel was taken to a very high mountain	1:28
	and told to look with your eyes and hear with your ears	1:30
	and set your mind upon all that I shall show you,	1:35
	and declare all that you see to the house of Israel.	1:38
	Chaplin Wilkinson offered me a similar challenge	1:43
	which I could not resist.	1:45
	But let me hasten to add that in choosing this title,	1:48
	A Himalayan View of Christianity,	1:51
	I am not claiming an Olympian view.	1:54
	The buses and motor scooters and third class trains	1:58
	on which I penetrated some remote corners	2:01
	of India are not conducive to a divine perspective,	2:03
	quite the contrary.	2:07
	But to label these individual comments	2:10
	as Indian might've suggested that	2:12
	in some sense they represent a nation	2:14
	or a culture or a church.	2:17
	Himalayan however implies the remote and lofty view.	2:20
	The remoteness of a casual traveler spending less	2:24
	than a year and speaking only English.	2:27
	My contacts included Christian saints and Hindu sadhus,	2:30
	missionary administrators and politicians,	2:34
	social and ecumenical pioneers.	2:37
	Protestants and Roman Catholics and Syrian Orthodox.	2:39
	Yet I cannot pretend to have entered vitally	2:44
	into the life of the Indian church or to have shared	2:46
	in its daily struggle for survival, physical and spiritual.	2:49
	Himalayan may also suggest a far distant perspective.	2:55
	Across the arid plains and the tropical seas perhaps even	2:59
	to the other side of the globe.	3:03
	In a year of absence from familiar surroundings	3:05
	and from routine tasks,	3:08
	one may heed more readily the advice of Isaiah.	3:10
	Hearken to me you who pursue deliverance,	3:14
	you who seek the Lord.	3:17
	Look to the rock from which you were hewn	3:19
	and to the quarry from which you were digged.	3:22
	One small American pebble can easily get lost	3:25
	in a strange culture of 500 million people.	3:28
	Yet such an alien environment often helps one	3:32
	to look up the rock from which you were hewn.	3:35
	There is no time this morning for me to draw comparisons	3:38
	between Indian society and ours to apply impressions	3:41
	of the Indian church to American Christianity.	3:45
	But I do entreat you to use your own binoculars	3:49
	to climb beyond this bullet and look afresh into the quarry	3:51
	from which you were digged,	3:56
	to focus on your own Himalayan view of Christianity.	3:58
	My word of apology concerns the overly personal approach,	4:03
	the reliance on my experiences and my observations.	4:07
	Yet in a deeper sense, our Christian preaching ought	4:12
	to be more personal, more confessional,	4:15
	more witness and testimonial than it usually is.	4:18
	The first confession surprises even me.	4:23
	When I yielded to the temptation offered	4:26
	by the university chaplain,	4:27
	I warned him that my current perspective	4:29
	on Christianity might be largely critical and negative.	4:31
	There are surely enough depressing features	4:35
	about the church in India.	4:37
	Many congregations remain segregated	4:39
	in spite of constitutional laws and the Christian gospel.	4:42
	Or if they are physically open to all,	4:45
	the outcasts nevertheless remain outside	4:48
	the redemptive community.	4:51
	Although the church of South India deserves recognition	4:53
	as the most far reaching experiment in church union,	4:56
	a similar merger in North India has been blocked so far	5:00
	by the fear that any wider commissioning	5:03
	of the clergy implies that one denominational ordination	5:06
	is inferior to another.	5:09
	Or the participation in the United Church	5:12
	will reduce salaries and other benefits	5:14
	from the United States.	5:16
	There is conspicuous opportunism	5:18
	in many segments of the Indian church.	5:20
	Groups which frankly demand continued subsidies	5:23
	from abroad.	5:26
	At least two high government officials, one Christian	5:28
	and one Hindu delivered to me very bitter tirades	5:31
	against the inordinate salaries of some bishops	5:34
	on the ground that they were thus isolated	5:37
	from the regular clergy as well as from the penniless Lama.	5:39
	Among some historic bodies of Indian Christianity	5:44
	and especially among the fundamentalist sects	5:47
	which have flooded the country since independence,	5:49
	there is a streak of pietism, escapism,	5:52
	other worldliness, so-called spirituality	5:56
	which comes nearer to Hindu world denial	5:59
	than Judeo-Christian realism.	6:02
	As a minority of 2% in a hostile environment,	6:05
	religiously tolerant but socially intolerant,	6:09
	Christianity has so long feared syncretism,	6:12
	absorption into the prevailing culture	6:15
	that it has adopted a ghetto mentality of isolation,	6:18
	ignorance and self defensiveness	6:22
	in relation to non-Christian faith.	6:24
	The ancient Mar Thomas Syrian Orthodox churches	6:28
	who date their origin from the 1st century AD have	6:31
	until recently remained ingrown communities without social	6:35
	or evangelistic outreach.	6:38
	The Protestant denominations	6:41
	are still considered foreign importations.	6:42
	Extracting converts from family, home and village	6:45
	to live in alien worlds.	6:49
	In fear that the gospel would be swallowed up	6:52
	by the encroaching sons of Hindu society,	6:54
	many Christians have ignored the wisdom	6:57
	of the Indian poet Tagore.	6:59
	If you close the door to all errors,	7:02
	you also shut out the truth.	7:05
	This is the negative picture which could be painted	7:09
	in much broader, bolder strokes.	7:12
	The parallels within Western Christianity are obvious.	7:15
	These are some of the factors that produce	7:19
	a pessimistic view of the church in India,	7:20
	especially when it is encountered after the vitality	7:23
	and hope and energy of Christians in Eastern	7:26
	and Southeastern Asia.	7:29
	What surprised me however,	7:31
	when I tried to say this to myself and to you,	7:33
	is that far more positive affirmations crowded to the four.	7:36
	These are perhaps minority movements still,	7:41
	trends which might be disclaimed	7:44
	by a majority of Indian Christians today.	7:46
	Yet glimmers of light in the darkness	7:49
	which may presage a coming dawn.	7:51
	First, despite the ecumenical leg already mentioned,	7:55
	Christian unity is manifesting real vitality in service.	7:59
	During these recent critical famine years in India,	8:05
	international and interfaith agencies have pooled	8:07
	their resources in a program known as AFPRO,	8:11
	Action for Food Production.	8:14
	Church World Service from America, (indistinct),	8:16
	the Bishops Appeal in Germany.	8:20
	Oxfam, the Oxford Famine Relief in England.	8:22
	Catholic Relief Services	8:25
	and other groups have joined together not merely	8:27
	to distribute emergency food,	8:29
	but to tackle a long range problem by digging tube wells,	8:31
	supplying fertilizers,	8:35
	building irrigation projects and so on.	8:37
	Or for a very different approach I attended one session	8:41
	of an All India Christian Educators Conference.	8:44
	The first time in history that principals	8:47
	and college presidents and administrators	8:49
	from all kinds of schools, under Protestant, Catholic,	8:51
	Syrian Orthodox and other auspices had convened	8:55
	to discuss their common problems and common goals.	8:58
	Welcomed by the Hindu state governor,	9:03
	addressed by the stately Cardinal,	9:05
	this meeting was both a witness and the working session.	9:08
	Many Indian leaders including	9:12
	the recently retired President Radhakrishnan owe something	9:14
	of their dedication and vision to education	9:17
	in Christian mission schools.	9:20
	But the contribution was acknowledged	9:22
	if at all in isolated individual terms.	9:24
	Last January, the entire country could see that Christians	9:28
	of many varied creeds have a constructive role	9:32
	to fill in nation building, and are determined to fill it.	9:35
	This ecumenical unity and service suggests	9:41
	the second positive emphasis.	9:43
	A few people here and there are committed	9:46
	to the church's participation in the world.	9:48
	The ghetto mentality,	9:52
	the pietistic spirituality still prevail.	9:53
	But some Christians are convinced that the church must deal	9:57
	with social evils and injustice at the source instead	10:00
	of the symptoms as citizens of the nation	10:03
	and as followers of Jesus Christ.	10:06
	Near the Western shore of India, I tramped an entire day	10:09
	across dusty fields with an agricultural missionary	10:12
	who was paying a courtesy call	10:16
	on the village welfare officer,	10:17
	repairing an irrigation pump,	10:19
	advising farmers about fertilizers and pesticides,	10:22
	and topography and seed.	10:25
	The following month a thousand miles away	10:28
	in the industrial east, I accompanied another missionary	10:30
	as he discussed urban development problems	10:34
	with a young city planner,	10:36
	one of the new breed of dynamic enthusiastic,	10:38
	technically trained engineers	10:41
	who are remolding the Indian society.	10:43
	In the capital, a research officer in the Ministry	10:47
	of Community Development was making a survey	10:49
	into motivations for service.	10:52
	He was a burly seek with no previous Christian context	10:55
	that I could discern.	10:58
	The other four agencies he chose to study my new play,	10:59
	a hospital, a children's home, a literacy center,	11:03
	and an extensive ministry to destitute people.	11:06
	Three of them just happen to be Christian institutions.	11:10
	It is no mere coincidence that the motivation,	11:14
	the commitment which this man seeks to instill	11:17
	into government personnel are most clearly manifest	11:20
	in the Christian community.	11:24
	I would go further and brand this unrepresentative,	11:27
	irresponsible slander the frequent charge	11:29
	that Indian Christians are more corrupt	11:32
	and less trustworthy than their Hindu neighbors.	11:35
	There are undoubtedly crooks within the church,	11:38
	not to mention all kinds of hypocrites	11:41
	and one does not need to go to India to find them.	11:43
	But I would confidently assert that there are more cases	11:47
	in which Christians are sought after and appreciated	11:50
	because of their superior integrity, unselfishness,	11:53
	sacrifice and dependability.	11:57
	Shortly before going to India,	12:01
	I met an attractive young American Jesuit	12:03
	who teaches on the faculty of a labor relations institute.	12:05
	It was exciting to hear him talk	12:09
	like some protestant liberals	12:10
	about the Christian presence in India,	12:12
	the responsibility of the church in the world,	12:15
	the conviction that we missionaries do not take Christ	12:18
	to India, he is already there at work.	12:21
	We merely serve in his name and spirit.	12:24
	But when he discussed not only service	12:28
	but salvation outside the church,	12:30
	the redemptive activity of Christ within Hinduism,	12:33
	I asked why the superiors thought of such heretical views.	12:36
	I don't give a damn what they think he said,	12:40
	and when a year later I visited his school almost	12:43
	in the shadow of the oldest and largest steel mill in India.	12:46
	He informed me lethally that the new director general	12:49
	of the society of Jesus had been there on tour	12:52
	and had given his task that endorsement	12:55
	to this non evangelistic ministry.	12:57
	This program for training efficient,	13:00
	socially responsible labor and management leaders	13:03
	without regard to religious affiliation.	13:06
	As elsewhere in the world,	13:10
	the church in India appears still largely bound	13:11
	to institutions and traditional structures.	13:15
	But here and there, it is seeking new forms of ministry,	13:18
	new expressions of witness and service,	13:22
	new ways of integrating the sacred and the secular.	13:25
	This in turn points to a third embryonic movement evident	13:29
	in Indian Christianity.	13:32
	The development of a more inclusive theology.	13:35
	And this ray of light has two parallel beams.	13:38
	One is the concept of salvation in Christ	13:42
	without conscious acknowledgement of him.	13:45
	The other is the discovery of common ground	13:49
	for dialogue with other faiths.	13:51
	The concept of salvation in Christ apart from baptism	13:54
	and confirmation sounds like a contradiction	13:58
	to many people, both Orthodox Christians	14:01
	and critics outside the church.	14:03
	Yet most modern theologies are reluctant	14:05
	to say even on scriptural authority that human beings	14:08
	who have never heard of Christ are eternally damned.	14:12
	Even conservative literalists are eager	14:16
	to extend the redemptive power of Christ to all of life,	14:18
	including possible creatures in outer space	14:22
	who obviously have never heard of Jesus of Nazareth.	14:24
	Many of us have tried to escape this dilemma	14:28
	with a dualistic approach that God may certainly	14:30
	in his wisdom and mercy use unknown methods	14:34
	and include unrecognized persons in his scheme of salvation.	14:37
	But according to human perspective,	14:42
	we must continue to affirm biblically	14:44
	that there is no salvation outside the Christian community.	14:47
	This is no longer adequate.	14:52
	We have seen too many persons who bear the marks	14:54
	of Jesus Christ yet remain outside the church.	14:57
	If our rational minds are in any sense made in the image	15:01
	of God, we rebel at the injustice of unmerited punishment,	15:04
	and any doctrine of forgiveness	15:09
	or grace begs for the inclusion	15:11
	of people beyond the visible body of believers.	15:14
	One contemporary answer is that men may be saved	15:18
	not inevitably are but maybe saved by Christ	15:22
	or in Christ without knowing or accepting him.	15:26
	The redemptive work of Christ	15:30
	in other words may take place apart	15:32
	from conscious allegiance to the Christian faith	15:34
	and thus may apply to the Hindu or the Buddhist	15:37
	or the humanist or the atheist.	15:40
	My Jesuit friends and a number of protestants would adopt	15:44
	some such approach stressing the opening text from Ephesians	15:47
	or the promise in Romans 8:21,	15:51
	that creation itself will be set free from its bondage	15:53
	to decay and obtain the glorious liberty	15:57
	of the children of God.	16:00
	All creation, all man,	16:03
	all life some theologians would say.	16:06
	Let me add that this attempt	16:10
	at the solution does not fully satisfy me	16:12
	but not because it is radical or unscriptural.	16:14
	If the work of Christ is to be so divorced	16:18
	from the historic person of Jesus	16:21
	or at least from recognition of him,	16:23
	then it seems to me we might as well acknowledge frankly	16:25
	that we are talking about God's activity	16:28
	whether we call him father, son or holy spirit.	16:31
	But Jesus of Nazareth is simply our Western Christian way	16:35
	of understanding God and the others may come to him	16:39
	through Buddha, Krishna or Christ.	16:43
	In other words,	16:48
	I believe in the universality of Christ as revealing	16:49
	and implementing God's love for all mankind.	16:53
	But if that activity, that revelation can take place apart	16:57
	from knowledge of Jesus,	17:02
	apart from the Christian community which he founded,	17:03
	apart from theological creeds and traditions,	17:07
	then we must face realistically the practical consequences	17:10
	of this more inclusive theology.	17:14
	First, God may reveal himself in other cultures	17:17
	through other events even in other incarnations	17:21
	and who are we to deny God that authority?	17:25
	Second, if Christ is at work in Hindu society	17:29
	and an individual on aware of the historical Jesus,	17:33
	then the necessity for baptism and church membership	17:37
	is called into question.	17:40
	Some of the most dedicated younger missionaries	17:43
	in India today are asking if conversion means not just	17:45
	a new life, a commitment to God's purpose,	17:50
	but a deliberate rejection of a person's own culture,	17:53
	does the church have any right to demand such conversion?	17:57
	Joining the church in this country is a respectable act	18:01
	though protestant traditions are somewhat embarrassed	18:04
	by adult baptisms.	18:07
	But where becoming a Christian often means separation	18:09
	from family, job, community, even national heritage.	18:12
	Do we have the right to insist on a public procedure	18:17
	which many of us would be unwilling to accept?	18:21
	Just last week I read a vivid Japanese characterization	18:25
	of this outmoded view,	18:28
	removing fish from a dirty river called the world	18:30
	and placing them in a clean pool called the church.	18:34
	Is such conversion even consistent with a new theology	18:39
	which stresses the gospel in the world, the sacred	18:43
	in the secular, the assurance of Christ's presence	18:46
	in non-Christian situations.	18:50
	In a recent address in this country M.A. Thomas,	18:53
	director of an exciting new ecumenical center	18:55
	in South India describe the mission of a Christian thus,	18:59
	to heal not convert, to enter a life of service seeking	19:03
	to meet human need wherever it may be found taking the form	19:08
	of a suffering servant.	19:12
	I do not know the answer to these problems.	19:15
	I dare even to raise the issues from this pulpit	19:18
	with real soul searching agony.	19:21
	To universalize or abstract the work of Christ	19:24
	from the formal acceptance of Jesus and the church	19:28
	is merely one effort of some thoughtful Christians	19:31
	to combine his unique function,	19:34
	no man cometh unto the father but by me.	19:37
	With an inclusive opportunity for salvation,	19:40
	for the millions who do not acknowledge him.	19:43
	I do know that in this modern secular age	19:47
	which embraces the east as well as the west,	19:50
	Christian theology must find some formulation	19:53
	which does not give the impression of dogmatic, exclusive,	19:56
	arrogant finality if it is to get even the hearing.	20:00
	Jesus Christ is not the problem.	20:06
	Millions of non-Christians admire even revere him	20:08
	as a supreme teacher, a perfect example,	20:12
	an object of genuine devotion.	20:16
	Yes even as a savior if by that we mean one uniquely sent	20:19
	by God for a specific task.	20:24
	Two barriers stand in the way of full acceptance.	20:27
	One is the claim that Christianity	20:31
	is the only path to salvation.	20:33
	That Christ is the only revelation of God,	20:35
	that all other religious experience is there by thoughts.	20:39
	The second barrier, Mahatma Gandhi put blankly	20:44
	when someone asked him what was the greatest handicap	20:46
	that Christ faced in India.	20:49
	His answer, Christians.	20:51
	These comments lead to the other facet	20:55
	of a more inclusive theology.	20:57
	The need to find common ground for dialogue	21:00
	with man of other faiths.	21:02
	The dream of a universal syncretistic world religion	21:04
	has long since faded from all but a few exotic cults.	21:08
	Religious leaders generally agree	21:12
	that the major faiths will continue to co-exist	21:14
	for centuries to come.	21:17
	But peaceful coexistence requires mutual understanding,	21:19
	recognition of some common goals,	21:23
	and a willingness to give and receive insights.	21:26
	My Himalayan view has led me to reject two popular notions	21:30
	in regard to world religions.	21:34
	One is the denial that we worship the same God.	21:36
	That we hold widely divergent concepts	21:41
	and practice widely divergent rituals does not justify	21:43
	the categorical assertion that we seek	21:47
	or follow different gods.	21:49
	Such an assertion seems to me either a regression	21:52
	to polytheism or an assumption about the nature of God	21:55
	as presumptuous and absurd as the ontological declaration	21:59
	that God is dead.	22:02
	The second notion I've come to abandon is the belief	22:05
	that we cannot and should not compare our religions.	22:08
	Of course we must avoid the common temptation	22:12
	to contrast their worst with our best	22:15
	or their practice with our theory.	22:18
	Karl Barth has branded all religions including Christianity	22:22
	as man's search for God in contradistinction	22:25
	to the revelation in Jesus Christ	22:29
	which is God's action toward man.	22:31
	I have long felt that man's search for ultimate reality	22:34
	is part of God's creativity, his activity and his plan.	22:37
	But the revelation of law, love and sacrifice,	22:43
	a victory over alienation and death which we Christians see	22:47
	in Jesus Christ will remain only an arrogant	22:51
	and hypocritical claim to others,	22:55
	unless in some way, our conviction results	22:58
	in greater reconciliation and service,	23:02
	a more consistent cosmic view,	23:06
	better psychological adjustment to a revolutionary world,	23:08
	clear purpose for living beyond ourselves.	23:13
	The Muslim may know more	23:17
	about God's transcendence than we do.	23:19
	The Buddhist may practice deeper communion	23:22
	with the absolute.	23:24
	The Hindu may have a more consistent theory of evil.	23:26
	But unless by this frankly pragmatic standard,	23:29
	Christianity can be seen in some overall sense superior	23:32
	to these other religions.	23:37
	Then we deny by our lives what we affirm	23:40
	in theological creeds about Jesus Christ	23:43
	as the incarnation of God.	23:46
	May I illustrate this with one final personal incident,	23:51
	almost literally the high point of my year in India.	23:54
	My last foray into the actual Himalayas.	23:57
	I had written on the back of a friend's motor scooter,	24:01
	50 miles from the nearest rail head to visit the Dalai Lama,	24:04
	spiritual and political ruler of Tibetan Buddhism	24:08
	in exile since 1960.	24:11
	For over two hours we discussed politics and theology,	24:14
	mostly theology by his preference.	24:18
	And I shall not recapitulate that conversation now.	24:21
	But two or three quotations I do want to share with you.	24:25
	After his holiness had asked us Christians	24:28
	what we consider the nature of God, I returned the question.	24:31
	Immediately the Dalai Lama broke in ahead of his interpreter	24:35
	to answer in excellent English,	24:38
	the ultimate truth not as being everything based on it.	24:40
	He went on to explain in almost tilikian terms this concept	24:47
	of the highest quality of natural existence,	24:51
	the principle on which everything is dependent,	24:54
	the roseness of a rose that gives meaning and purpose	24:57
	to the seed, the plant, the blossom, and death.	25:01
	This is not self existence but dependence.	25:05
	A Buddhist detain salvation	25:08
	when he understands this ultimate truth.	25:10
	Or as his holiness put it for our benefit,	25:13
	you can say that you've come into direct contact with God.	25:16
	A few minutes later, the Dalai Lama, largely self-taught,	25:21
	spiritual and intellectual leader of one	25:25
	of the more primitive superstitious forms	25:27
	of Buddhism acknowledged that quote,	25:29
	"Jesus was not an ordinary man.	25:33
	After he has passed away, he still exists.	25:36
	Yes, you can also meet him."	25:40
	If you are groping for the conclusion	25:46
	of this sermon so am I.	25:47
	The implications of what I've tried	25:50
	to say obviously involve not only our attitudes toward	25:52
	other faiths and other cultures,	25:55
	but also our Christian program of mission	25:57
	as dialogue and service,	25:59
	and some of our traditional theological constructs.	26:02
	From my Himalayan view, I am distressed by the complacency,	26:06
	the denominational jealousies, the frequent irrelevance,	26:11
	the insensitive arrogance of much contemporary Christianity	26:15
	in India or the United States.	26:19
	But I come down into the valleys with at least a measure	26:22
	of eagerness and hope based on the conviction	26:25
	that a few Christians here and there are determined	26:28
	to break out of restrictive moles and divisive barriers.	26:31
	It is not my province to judge whether Pandit Nehru	26:36
	or Swami Ranganathananda for example are saved according	26:39
	to any Orthodox Christian theology.	26:44
	I'm sure that they are in any concept of salvation	26:47
	that would be meaningful or welcome to them,	26:50
	or to the God of love whom I see revealed in Jesus Christ.	26:54
	His holiness the Dalai Lama, a Buddhist acknowledges	26:59
	that one can still meet Jesus.	27:03
	Mahatma Gandhi, a Hindu lived	27:06
	in constant fellowship devotionally and ethically	27:09
	with Christ though he never became converted or baptized.	27:12
	If men like these are part of God's family,	27:17
	then the important question for us as Christians	27:20
	who do acknowledge the Lordship of Jesus Christ	27:23
	is not how we meet him in what creeds or sacred buildings,	27:27
	but that we meet him and how we follow him.	27:33
	Let us pray.	27:40
	Open our hearts oh God, both to thy word and to thy world.	27:44
	Help us by our lives to witness to thy love revealed	27:50
	to us in Jesus Christ our Lord.	27:55
	Amen.	27:58
	(upbeat music)	28:19

Item Info

Title:

Creighton Lacy - "A Himalayan View of Christianity" (November 5, 1967)

Permalink:

https://idn.duke.edu/ark:/87924/r48c9w56n

Date:

November 5, 1967

Speaker:

Lacy, Creighton

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 RR-0406
ref6015_giz
uachapelsermaud
duke:628535
dcrau002398
ark:/87924/r48c9w56n
a3c0c1c1-e062-4109-ac8d-c5c197f4248d

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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Creighton Lacy - "A Himalayan View of Christianity" (November 5, 1967)

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1. Creighton Lacy - "A Himalayan View of Christianity" (November 5, 1967)

Duke University Archives

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Creighton Lacy - "A Himalayan View of Christianity" (November 5, 1967)

Transcript

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Duke University Archives

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