Waldo Beach - "Moral Problems of College Students after 1961" (April 15-18, 1963)

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	(laughs)	0:04
-	Thank you.	0:05
	It's really ridiculous for me in the presence of these pros	0:10
	to try to say anything about	0:14
	the moral quandaries of college students.	0:17
	The only thing appropriate	0:21
	that I can think of is my two Vermont stories,	0:22
	both of which might be relevant to the situation.	0:26
	One of the Vermont farmer	0:30
	who was with a companion at a rally,	0:31
	political rally at which a very slick politician	0:42
	from the big city came up to harangue the Vermont farmers,	0:47
	and both of the Vermont farmers listened very carefully	0:53
	to what was going on.	0:57
	And then after a while, one of them who was deaf turned	1:00
	to the other and said, "I can't hear him very well.	1:04
	What's he talking about?"	1:09
	The other one turned and said, "He don't seem to say."	1:10
	(audience laughing)	1:16
	This is your situation listening to me, I'm afraid.	1:20
	The other one is of the Vermont farmer of the city slicker,	1:25
	who arrived in the Vermont community	1:30
	and made the very best he could of the situation	1:32
	of initial contact and conversation	1:35
	and we got nowhere and the very loconic replies	1:41
	were made from all sides to every overture he made	1:44
	when making conversation.	1:47
	And he finally got a little fed up and exploded and said,	1:50
	"What's the matter with you with people?	1:54
	Don't you clintate, don't you ever talk,	1:54
	don't you ever say anything up here?	1:58
	And the reply was up here we don't say anything unless	2:00
	we can improve on silence.	2:06
	(audience laughing)	2:09
	It would be appropriate for me only to be silent	2:12
	in the presence of you who are seasoned veterans in dealing	2:16
	with the problems of...	2:21
	the moral problems of college students.	2:23
	This trains compound of winsomeness and orneriness,	2:25
	such attractive and aggravating citizens	2:32
	of daily reviewers who come into our office	2:37
	and we talk with on the campus and counsel.	2:40
	But there's no way to study	2:45
	the moral complex of the college students	2:47
	in a way I'm sure that an IBM machine can catch.	2:49
	So the social statistician boys over there,	2:54
	all is trying to describe with great accuracy	2:58
	to the college student.	3:03
	Statistics are generally useless in describing his soul.	3:06
	With the finest amount of precision	3:13
	to get him down onto a punch card	3:16
	with the holes in the right place still hold will miss	3:20
	the essence of the matter of what's wrong with it.	3:24
	What I want to try to do today in a very quick way,	3:29
	in an impressionistic fashion	3:31
	is Jamaican analysis in depth.	3:36
	The college student, I see him around.	3:40
	And, again, I must say I apologize for my role here	3:43
	because what I have to say has the smell of books about it,	3:46
	much too much and a kind of Gothic immunity	3:52
	from the hard realities of the students if you know him.	3:55
	But I want to try to make	4:03
	a kind of psychoanalytic impressionistic picture of him,	4:04
	the college students using Augustinian categories	4:10
	of thought coming at the whole matter	4:13
	of the character structure of the college student	4:16
	with unashamedly Augustinian presupposition.	4:19
	That is to say, speaking from the Augustinians side,	4:25
	a man does as he is and he is as he loves	4:32
	his moral behavior is a reflection of his centers of value.	4:38
	What he prizes, whatever is God's,	4:45
	but most of the behavior of the college student,	4:50
	whether it's good or bad.	4:52
	And, of course, it's a mixture of both	4:55
	is a reflection of his real theology.	4:57
	It's never a much sense, I suppose,	5:04
	to try to picture the college student	5:09
	as being some of the moral and some of them immoral,	5:11
	the good boys and the bad boys or the good guys	5:18
	and the bad guys on campus	5:20
	nor really doesn't make much sense	5:25
	to describe him within himself in terms of the good side	5:27
	and the bad side.	5:32
	Because even what he seems to do is bad	5:34
	is his allegiance, his affiliations,	5:38
	and what he takes to be good	5:42
	and never consciously do what they feel to be bad, I think.	5:45
	They do the ostensible good.	5:51
	What appears to them to be good, his moral disorders.	5:53
	Then our teams objectively speaking right or wrong	6:00
	to find meaning in his existence	6:06
	to find points in his life.	6:08
	Today, and what I want to say very briefly,	6:12
	I want to try to stay entirely in the descriptive here	6:15
	to analyze without prescribing and perhaps on Thursday	6:19
	to try to say something prescriptively	6:24
	and normatively about what our responsibility	6:27
	is in confronting these issues.	6:32
	And it's important to keep	6:38
	our gears clear between descriptive and the normative vein.	6:39
	So easy to slip quickly over into quick prescription	6:45
	without fully diagnosing or answering the problems	6:49
	of analyzing the problems of our situation.	6:53
	Speaking then descriptively, the first thing to be said	7:01
	I suppose is that the college student	7:03
	is a crazy mixed up kid.	7:05
	His patterns of irresponsibility,	7:12
	which are playing up in the realm of sexual behavior	7:16
	are all reflections of his confusion of values	7:23
	and his search for meaning and search for belonging.	7:29
	We take him on the surface,	7:33
	his sexual behavior leaves a good deal to be desired	7:36
	if we measure him by any kind of puritan standard.	7:42
	It's certainly a great deal of promiscuity going on	7:46
	that disappearance of the puritan ethic.	7:53
	That the lack of any inner monitors are more controlled.	7:59
	The absence of a sense of obligation,	8:05
	so that most readily and most disturbingly	8:10
	in the widespread degree of social promiscuity,	8:13
	president branding produced quite a ruckus comment	8:18
	and thought in a very excellent article incidentally	8:24
	in yesterday's New York Times.	8:26
	No, Sunday's New York Times magazine section	8:28
	on this discusses the new moral anomie normalist man	8:32
	in the realm of sexual behavior	8:40
	is the students destruction of property	8:44
	whether it's Fort Lauderdale or other far places in Florida	8:50
	or in the new dormitory.	8:56
	It seems to be a function of the new affluence	8:58
	of the university.	9:00
	Now the university provides all the equipment it's around.	9:03
	We're used to having a block of stuffed things.	9:07
	So the college students seem	9:12
	to enjoy particularly ripping payphones out	9:14
	of telephone booth, breaking windows,	9:19
	smashing things up in general.	9:22
	The excessive drinking on campus	9:25
	is an index of moral confusion and uncertainty.	9:27
	And constantly despite my unpuritanical nature shocked by	9:35
	what I overhear on campus.	9:39
	Yesterday I saw two very respectful looking college...	9:41
	Respectable looking college students talking to each other	9:46
	and just unwittingly eavesdropped on the conversation	9:49
	and the exchange was simply on the one side.	9:54
	"Did you recognize him?"	9:58
	"No," said the other boy.	10:01
	"I was drunk."	10:02
	Cheating on examinations is a symptom again	10:07
	of a widespread difficulty on moral standards.	10:14
	These are fairly superficial symptoms	10:20
	of deeper moral difficulties,	10:25
	and they can't be remedied without	10:28
	I think looking deeper into their roots.	10:30
	What are the roots of the crazy mixed up moral confusion	10:35
	of college students whereby they seem to engage	10:39
	in blatant irresponsibility.	10:43
	But one thing, this is a reflection	10:49
	of the morally anomic culture in which we live.	10:51
	The loss of a moral consensus,	10:59
	the commonly acknowledged frame of meaning	11:02
	and value of moral sense.	11:05
	The Christian Conscience,	11:12
	which passed into the Puritan Conscience,	11:13
	which passed in turn and perhaps in a truncated form	11:16
	into the Yankee Conscience.	11:21
	How about at least the sense of obedience	11:25
	to the unenforceable, the inner moral monitor.	11:28
	But this has been supplanted by the new character structure,	11:37
	favorite item of analysis by social scientists.	11:41
	The new character structure of the exterior man,	11:49
	appearances are everything.	11:54
	Packaging, how one is packaged	11:57
	is the most important thing about them.	12:01
	Situation is that of thin man in a flat universe	12:05
	who has no sense of accountability	12:11
	to anything beyond the self or the crowd,	12:15
	no transcendent reference of morality.	12:20
	What accountability he does have is to the gang,	12:25
	the crowd, just the immediate group,	12:29
	so that if the crowd is not looking	12:33
	or if the crowd approves a certain thing	12:35
	then he will cut corners across the lawns of honesty until	12:38
	he gets caught or unless he gets caught.	12:44
	The boy in the very eminent	12:52
	and respectable New England College	12:57
	who got gonorrhea got cured readily	13:00
	by medical attention of the school	13:08
	was asked by the dean to report home on the incident	13:14
	and what transpired and the response of his family	13:18
	was, "Next time be more careful."	13:23
	This indicates that his moral irresponsibility	13:30
	is a reflection of a lack of moral nurture	13:34
	from his own family background.	13:38
	Cultural moral anomie, a lack of moral consensus	13:45
	of what is right and wrong.	13:51
	The second thing to say, I think in general, underlying...	13:55
	A factor underlying these symptomatic patterns of behavior	13:59
	is that the college student is kind of a wish will rebel	14:06
	in search of a cause.	14:11
	His disillusioned from the progressive era	14:16
	of pauses and idealism no crusade will appeal	14:20
	to him nor will appeals made to him to be moral, to be good.	14:26
	Yeah, I think he does respond to positive goods and goals	14:37
	when they are sufficiently compelling.	14:43
	He's a rebel from old courses,	14:48
	but he's rebel searching for a new course.	14:51
	And it seems to me we've turned some kind of corner	14:57
	from the beat generation, the silent generation	14:59
	or the cautious generation into a positive affirmation,	15:05
	a reaffirmation of search for new loyalties	15:13
	that will command moral allegiance.	15:18
	I happened this year to be involved	15:23
	in a fascinating experience of sitting	15:25
	in on a Woodrow Wilson Committee,	15:28
	regional committee, talking to the top kids,	15:30
	the top students.	15:35
	And what struck me very forcibly among	15:38
	these select group was on the one hand	15:41
	their positive affirmation of commitment	15:45
	to religious values coupled	15:48
	with their almost complete disdain for the church.	15:51
	A strange combination, pro theology and the church	15:57
	as much here to reflect on how come?	16:05
	Why do students seem to be feeling	16:09
	for a positive affirmation of religious faith move beyond	16:12
	the popular skepticism same time react	16:15
	so violently against the churches,	16:26
	perhaps this is a failure of the churches	16:30
	to provide guidance on issues of moral significance.	16:33
	Perhaps this is tied up closely with the drop-off	16:39
	of students, of men who are going into the ministry.	16:43
	But on the positive side, on which I am a much impressed	16:52
	that the other college student is no starry-eyed idealist.	16:58
	He will go hard for certain causes	17:04
	when the moral issue is barely clear cut.	17:09
	When the right and wrong of the thing is,	17:13
	stands out vividly.	17:16
	The most impressive testimony to this	17:20
	is the support of the racial revolution that's taking place	17:23
	and all of the activity of students in freedom riding	17:28
	and sitting and the boycotts.	17:31
	This seems to be the great issue.	17:35
	North and South, students, Negro and white,	17:40
	any kind of militant ardor,	17:45
	a militant ardor which (indistinct) them,	17:49
	and you as there chaplains sometimes in the trouble.	17:52
	The militant crusading assumes that the segregation	17:56
	this is in pursuit of the devil	18:00
	and the integration it is by definition of God,	18:02
	the moderate is a hypocrite and this kind of rides roughshod	18:07
	over some of the finer moral sensibility	18:11
	of the mixed feature and of the administration.	18:15
	Some of us in this room can remember the situation	18:22
	and how differently it was in the '30s	18:25
	when we were in school in the late '30.	18:27
	The great burning issue was the pacifist remember?	18:30
	Pro and con intervention or non-intervention.	18:35
	I can remember vividly walking in a parade	18:40
	at Yale through the streets of new Haven	18:43
	with a whole bunch of Yale divinity students carrying	18:46
	a banner which said a battleship costs more	18:51
	than Yale University.	18:53
	(audience laughing)	18:55
	We thought of war.	18:57
	Perhaps this now has all seemed to disappear	19:02
	and the favor is now edit in	19:07
	a completely different direction towards racial integration.	19:12
	Among many college students,	19:18
	this is the meaningful focus of moral concern,	19:19
	the gray issue on which they're willing to give up much.	19:25
	Something of the same moral idealism appears	19:33
	in the initial enthusiasm for the peace corps,	19:36
	where there seem to be a clear call	19:43
	to an unambiguous good eliciting sacrifice and devotion.	19:49
	And you remember the tremendous wave	19:54
	that took place when the announcements were first made about	19:56
	the peace corps and fields made for personnel.	20:00
	This is the bay hit with somewhat...	20:04
	With second thoughts of realism,	20:08
	but there's still, I think among the few	20:10
	and this is the minority that I'm mentioning.	20:16
	It appears the kind of response of students	20:24
	to a moral idealistic course.	20:28
	Something somewhat less widespread is the student support	20:33
	for 'cause this like nuclear pacifism	20:38
	and ban the bomb among the liberal schools.	20:43
	Well, the issue has now become so much more ambiguous	20:52
	and much on one side and much on the other	20:56
	that on this question of confronting the bomb	21:00
	and the threat of nuclear war,	21:05
	here the record is not impressive.	21:08
	There's a widespread resignation and moral trooper.	21:12
	The war, the bomb, it's all very, very far off	21:17
	for the fraternity man.	21:22
	He's not inclined to want to do much about it,	21:26
	but I'm speaking here so far of saving remnant.	21:31
	The minority group who moved beyond	21:37
	the cautious and silent generation.	21:41
	Among the majority, among the run of the mill,	21:45
	among the lounge lizards and the supremely average guy,	21:48
	the next man you meet, the most striking thing seems	21:55
	to me is his passion for security, which is no doubt	21:59
	a reflection of his drive for reflection	22:06
	of his cosmic insecurity.	22:09
	He feels knowing at his soul.	22:13
	His future is very uncertain and hazardous.	22:16
	Much of his behavior, kind of a motor reflex action	22:24
	to find islands of belonging and acceptance	22:28
	and a sea of anonymity and uncertainty.	22:35
	To overcome (indistinct) hit cosmic homesickness,	22:42
	fraternity shenanigans, all the rituals,	22:51
	the rushing and fledging	22:53
	and who's in and who's out passion for belonging.	22:55
	All elaborate time wasted in hazing serves	23:02
	the plain need of the student to belong.	23:10
	It serves a good, what he takes to be the good,	23:13
	all the more necessary for his soul	23:18
	as the university enrolled 20,000 in its student body	23:20
	and it self becomes a number.	23:27
	It's imperative for any student or any person	23:33
	to find a circle wherever he has a name	23:38
	or he's accepted as unique as different	23:45
	though in fact in the circles to which he mostly belong,	23:52
	he's accepted in terms of being only one of the boys.	23:56
	The gang sets the terms of moral behavior.	24:02
	And if acceptance prescribes getting drunk	24:08
	or sexual conquests to be reported back	24:14
	to the fraternity house or smashing light bulbs	24:20
	then that becomes for him look good.	24:25
	The overwhelming good and whatever minor qualms	24:29
	of conscience you may have remembered	24:34
	from home or church are submerged or sacrificed	24:37
	at the altar of the warm feeling of security	24:44
	at being one of the boys.	24:48
	The drive for security is certainly seen	24:54
	in the rapidly changing moral patterns shift	24:56
	toward early marriages.	25:00
	A ratio of undergraduates who are married, upperclassmen	25:06
	who are married and now I have one more, underclassmen	25:09
	is longing for an island of purity	25:13
	in the larger ocean of the chopping waves of insecurity.	25:20
	Frankly, I don't know how to read	25:30
	the new political conservatism,	25:31
	which is mounting in strength on many campuses.	25:35
	The roles here are reversed since our day on campus	25:40
	even we have her back bar.	25:47
	As students, the political action boys,	25:50
	the vital movements where the radical,	25:56
	the socialist, the pro labor, the new deal democrats.	26:01
	Now the role are the kind of reversed.	26:07
	The aggressive spirit shows up in the young conservative.	26:09
	We even use the label of being the Paul Revere Club	26:15
	or something like that.	26:21
	It's somehow ironically if you reflect back	26:24
	at who Paul Revere was in the revolution.	26:27
	Now, the talk among the young conservative,	26:34
	the young political conservatives,	26:36
	young conservative is of the perils	26:38
	of statism and creeping socialism and the return...	26:42
	The necessity of return to risk and freedom	26:48
	and individual initiative.	26:54
	This talk is on the part of very well	26:57
	to do boys of very well healed parents	27:02
	and their economic individualism	27:07
	is like that of the phrase of...	27:09
	You remember how deacons,	27:13
	each one for himself and God for us all	27:17
	as the elephant said as he danced among the chicken.	27:21
	(audience laughing)	27:24
	This suggests perhaps that political conservatism	27:35
	is a function of economic affluence judging it morally	27:40
	and economic security looms very large	27:48
	in the constellation of goods in the soul of Joe Collins.	27:53
	We are here I submit and within...	28:00
	In the middle of a very profound shift	28:04
	in the view of what college is for	28:06
	the whole attitude of the student	28:10
	is to what he's here about.	28:14
	For in the 19th century, the small liberal arts college	28:18
	was there to equip one for a life of service	28:25
	in one of the profession, law, ministry, medicine.	28:30
	But now here are millions in college	28:39
	with the general attitude that the world owes them a living.	28:44
	Everybody goes to college and the college experience taken	28:50
	for granted is a kind of dress rehearsal	28:56
	for life in suburbia,	29:00
	whereby we're tasting ahead of time	29:03
	the fringe benefits they enjoy.	29:05
	The college degree, is a necessary ticket	29:11
	that kind of thing, but it takes a four year waiting period	29:15
	to go through to some kind of life of economic comfort.	29:21
	It's a dress rehearsal with pretty fancy dress.	29:27
	Really, the economic affluence	29:34
	of the American college students is alarming.	29:36
	We are too wealthy.	29:41
	We are too well off.	29:43
	Tell it not in gap and perhaps I should not mention	29:50
	this in the circle of those who are responsible	29:53
	for public relations, but I've heard rumors about	29:58
	that there are a few Duke students	30:00
	who have two cars on campus.	30:04
	One, a little sports run around	30:09
	and the other one, the big station Wagon	30:11
	for the fraternity men view.	30:13
	Well, the student union is the shining symbol	30:17
	of this new affluence and attendance	30:23
	at student union between classes	30:27
	to see the new queen with her new hairdo	30:31
	is the new required chapel	30:34
	of the American college dude's life.	30:36
	(audience laughing)	30:39
	And he is required by social compulsion	30:41
	to make his appearance there.	30:45
	I make no plea for a return to Horatio Alger mythology	30:49
	of working your way through college,	30:56
	but it is evident enough that the college culture	30:59
	is a PIDO centric culture	31:02
	and that everything is done for the children	31:06
	and they're almost spoiled brats.	31:09
	They see their education as a right before	31:14
	they see it as an obligation.	31:18
	And here's where I think the Christian faith,	31:22
	Christian ethics needs to speak to that point	31:25
	and the springs of motivation.	31:31
	The passion for economics security	31:37
	and the expectation of economic security	31:40
	always hold their moral decisions.	31:44
	How about this business of cheating on exam?	31:49
	Well, it is done as an accepted good.	31:55
	You asked with some misgivings and qualms,	32:05
	but it's an accepted good and ostensible good since one	32:09
	has to pass the course to get the average,	32:14
	to get the job, or to get into graduate school.	32:18
	The problem of cheating either on exams	32:24
	or in general campus traffic.	32:28
	It becomes not so strange phenomenon morally to analyze.	32:34
	If one sees how the character type has shifted	32:37
	from the pure accent to the operator.	32:44
	The operator has the marketing orientation	32:51
	of his personality there across their girl speaks of it.	32:58
	He markets himself on the campus.	33:01
	He is well tutored in social contacts and interviewing	33:08
	on and any campus election	33:17
	or choice between the puritan and the operator.	33:19
	The operator always wins hands down.	33:25
	He's the smooth apple.	33:29
	One operator I know climb very successfully	33:32
	and quickly the ladder of campus success	33:35
	with this bewitching gambit when he met new people,	33:38
	"I'm so glad to meet you at last."	33:43
	(audience laughing)	33:46
	No one could fail to fall for this guy.	33:49
	Finally, the frantic passion for security is heightened	33:53
	by the enemy of the students' intellectual experience.	34:03
	His four year run is a fragmented one	34:12
	in the intellectuals sphere.	34:17
	He has no intellectual center of reference	34:20
	or frame of meaning into which the parts of knowledge	34:24
	can be fitted.	34:29
	The curriculum of the college is absolute anarchy.	34:32
	Student take courses and at some kind...	34:40
	Rigged to some kind of co-curriculum	34:45
	or general liberal arts or distribution requirements	34:48
	as a ballot poll.	34:53
	But if the truth be told, this is sheer fragmented anarchy.	34:56
	You may find some intellectual center	35:04
	in his major, junior, or senior year,	35:06
	but generally his intellectual experience is detached	35:11
	from whatever purpose he has in life.	35:15
	His vocation is separated from his profession	35:20
	who is detective of the lingo.	35:24
	He's congenitally in the football of making connections	35:26
	one field with another.	35:31
	So field is he in the compartmentalization	35:34
	of his intellectual experience.	35:38
	This is on the mental, the intellectual side,	35:44
	but it permeates his whole being	35:47
	and it accentuates this fragmentation certainly.	35:51
	Accentuates is yearning for wholeness and oneness.	35:54
	Finding a frame of meaning	36:02
	by which the parts of his intellectual growth can be...	36:05
	In which it can be incorporated.	36:10
	And at this point, I think that very strong need	36:13
	is evident for the kind of thing that is gradually coming	36:17
	to the pore religious centers of intellectual experience	36:21
	to provide a way in the scattered and anonymously finding	36:29
	how to look at reality and how to come again	36:38
	to be able to see life in some integrated fashion	36:43
	both steadily and whole.	36:48
	Now, as I said at the beginning, this is very quick sketch	36:56
	this profile is quite too impressionistic	36:59
	and needs sharp correction	37:05
	from the kind of firsthand experience	37:07
	that you all are having to show up	37:09
	the errors of such impressions as I've tried to make.	37:16
	I think Mr. Chairman if maybe we could have	37:23
	a bit of time or are we gonna have a...	37:28
	Is the plan for a respondent at this point to-	37:31
-	Well, they have to respond this.	37:33
-	To slash this down?	37:35
-	We do have to (indistinct)	37:36
-	All right, yeah, thanks.	37:43
-	Thank you very much.	37:44
	(audience clapping)	37:45
-	All right, we have the respondent (indistinct)	37:58
-	Perhaps a certain irony in my standing here	38:10
	in this capacity this morning.	38:12
	The summer of 1951, I had a course	38:15
	with Professor Peter here at Duke.	38:17
	When he at times analyzed some presentations of mine.	38:20
	Now I find myself at positions reversing the role.	38:25
	And each of you has had the experience	38:32
	I'm sure having students either report verbally	38:34
	on what you allegedly said in class	38:39
	or read with growing her	38:42
	and this may what they write on examination papers.	38:46
	A few weeks ago in a course in the New Testament	38:51
	I had asked a question about continuity's	38:55
	and tensions between Judaism and Christianity	38:59
	at the beginning of the Christian movement,	39:01
	and one of the girls wrote somewhat as follows.	39:03
	Also Jesus Christ taught the Jews to abandon	39:08
	some of the traditional practices,	39:12
	which they had observed for many years, such as castration.	39:14
	(audience laughing)	39:18
	I don't want to emasculate what Professor Peter just said	39:31
	or get it down to the bed rock	39:39
	the church cold place has been talking about.	39:41
	There are one or two reflections,	39:44
	which I have on hearing this paper	39:46
	or this presentation rather.	39:49
	In terms of your basic Augustinian categories	39:52
	of which I personally do not quarrel	39:55
	having also studied the profound here at Yale.	39:59
	I find that many students resist this analysis,	40:04
	even on a descriptive face.	40:10
	Now this may be a reflection of the anomie	40:13
	you were talking about, I don't know.	40:15
	But they regard this as an attempt illegitimately	40:17
	to smuggle religion into discussions	40:21
	that otherwise seem quite sane	40:26
	and rational to them or by some legerdemain	40:27
	to make everyone religious.	40:32
	And the student who has a thorough dose of objectivity	40:37
	as the norm for scientific approach	40:43
	will often defend the attempt to find an objective reference	40:46
	for moral decisions or if this student has many are	40:51
	in our time thoroughly familiar	40:56
	with logical positivism AJ Air Slick and Company.	40:59
	They will argue that moral decisions	41:05
	are simply emotive preferences	41:07
	that there is no way of empirically verifying	41:13
	any kind of moral choice.	41:16
	Therefore one makes his own decisions	41:19
	in terms of the mental way of his own passions	41:22
	to quote their review.	41:25
	I don't know what this kind of analysis says	41:27
	to some of these streams of thought within	41:30
	the life of the college and university,	41:34
	but it occurs to me that when we try to extend something	41:36
	like the notion of love that man is what he prizes,	41:41
	what he cherished seen as misdirected love	41:45
	or that we take an approach in terms of say	41:48
	(indistinct) familiar category that we meet	41:55
	a certain amount of resistance here	41:59
	and not simply in terms of the resistance we meet,	42:00
	but the fact that there is a feeling	42:04
	that something illegitimate is smuggling the argument.	42:06
	The other response which I want to make concerns	42:10
	the creative minority about what you thought.	42:14
	If I understand you correctly	42:18
	and this is certainly confirmed in my own experience.	42:20
	What you're saying is that	42:22
	the ethically creative small group of students	42:24
	when we find on our campus today	42:27
	are those who will respond only	42:30
	when they find unambiguous moral situations of choice,	42:34
	but lack of any ambiguity is the criteria	42:41
	for our moral decision.	42:45
	This troubles me as I think you were troubled	42:49
	by it in certain passing references,	42:52
	but what is our role then as chaplains as those who profess	42:56
	to understand something about the Christian ethic	43:04
	and interpreting these situations of moral decision	43:06
	is our tendency to applaud these students	43:10
	because they at least are concerned	43:13
	and are willing to do something without pointing out	43:16
	the dangers in here and in this kind of moral judgment.	43:18
	For example, I'm sure most of us are very sympathetic	43:24
	with the freedom riders with citizens in the line,	43:27
	but I grow more and more restive when I hear the technique	43:31
	of so-called non-violent resistance described	43:35
	as deep Christian efforts in this area.	43:38
	Now this may be a very pragmatic kind of press view	43:42
	but I think it roots back to the fundamental norms	43:47
	with which we will be dealing on Thursday.	43:50
	What are we to do to foster creativity?	43:52
	Are we to also foster illusions about	43:56
	the Christian ethic itself?	43:59
	(audience clapping)	44:05
-	(indistinct) I don't have an excess amount	44:14
	of adrenaline at the moment.	44:23
	You'll be glad to wait until after we have coffee	44:24
	and go into our discussion segment	44:27
	so we'll adjourn for coffee.	44:29
	(unintelligible chatting)	44:31

-	Of the follow-up, if not follow-through	0:03
	on his introductory remarks,	0:07
	having had to disappear after his opening address	0:09
	and having also to do the same thing this morning,	0:14
	we're gonna revise the schedule a bit,	0:17
	so that immediately after his address this morning,	0:19
	we will be able to have some time for questions	0:22
	or discussion with him.	0:25
	One can't help but think	0:30
	on the basis of what's been happening since we began,	0:31
	whether this conference has been dealing so much	0:34
	with the moral quandaries of students	0:36
	as with the moral quandaries of chaplains.	0:37
	(audience laughs)	0:40
	We have sweat, I think, as much as any student sweats,	0:41
	some of the problems by which we're confronted,	0:47
	we have sweat the ambiguity in which we live as chaplains.	0:51
	Perhaps the only way by which we can survive	0:57
	is suggested by the story of the	1:02
	famous opera singer	1:05
	Gigli who, on one occasion,	1:07
	went up to Boston for the first time	1:09
	in their opera house to sing in "Faust".	1:11
	And on the occasion,	1:15
	when Mephistopheles descends into hell with Faust,	1:16
	they had set up the stage	1:19
	so that at the appropriate time	1:20
	they could get there,	1:22
	and then a button would be pushed	1:23
	and this would go down	1:25
	and symbolize for everybody watching	1:26
	that they were going down into Hell.	1:28
	Well it so happened	1:31
	that the mechanical contrivance didn't quite work	1:31
	and about halfway down, it stopped.	1:35
	And they tried like mad	1:38
	to sort of crawl down out of sight,	1:40
	but this even didn't come off	1:43
	and they were suspended on their descent into hell,	1:45
	right there in the, you know, view of all the audience.	1:48
	It's reported that an Irishman,	1:53
	way up in the balcony who had one too many before he came,	1:55
	saw this and jumped to his feet	1:59
	and shouted out, "Thank God, I'm safe, Hell's full."	2:02
	(audience laughs)	2:05
	And after our discussions,	2:07
	I think the only reprieve we may feel	2:08
	is that hell is getting fairly well filled up	2:12
	by the contemporary college students,	2:15
	and maybe the chaplains can't get in	2:17
	Waldo Beach is going to bring his address,	2:19
	and then we will move immediately into our discussion.	2:23
	Dr. Beach.	2:27
	You know, I don't know, since I'm among friends here,	2:33
	in order to assure you	2:36
	that this is not gonna be a lecture and address,	2:38
	I don't know whether it be more easy for you,	2:44
	and for me, if I just sat down and chatted,	2:46
	maybe I can operate this way standing up,	2:49
	but I hate the informality of	2:54
	both giving a lecture,	2:56
	and being incarcerated on tape.	2:58
	There's a sort of a irremediable	3:00
	finality about this taping business	3:04
	that makes one feel one is supposed to utter	3:06
	prose of the style of a papal and cyclical.	3:10
	And what I have to deal,	3:13
	what I have to say is good deal less memorable	3:15
	than the	3:18
	utterances of John 23rd.	3:20
	I apologize, too, for having the other day to duck out	3:26
	after our discussion,	3:29
	after my	3:30
	presentation,	3:32
	I was not able to take part in the discussion	3:34
	'cause I had a class	3:37
	and a hit-and-run procedure isn't very ethical.	3:38
	I would like today to have a few minutes to talk,	3:42
	and for discussion after what I have to say through.	3:47
	I have about 30 minutes to	3:52
	provide redemption from Hell	3:56
	for the college students who are now there,	3:58
	waiting.	4:03
	I don't think I can do any better than to	4:04
	move them up to a kind of limbo, or Purgatory,	4:09
	but at least I want to try to say something positive about	4:14
	tasks of a college chaplain	4:19
	in meeting the moral quandaries of the college student.	4:23
	On Tuesday, I tried to make a kind of descriptive profile	4:32
	of Joe College.	4:35
	His anomie,	4:37
	supposedly his immorality,	4:40
	which on closer look appears to be	4:44
	a function of his false	4:46
	and abortive attempts to realize himself	4:47
	and find his identity.	4:51
	The things that are so troublesome about his behavior,	4:54
	his excessive drinking,	4:58
	his destruction of property,	5:01
	his leching, if we can use a nice verb	5:04
	from the 17th century,	5:11
	which has a different connotation now,	5:13
	all represent a kind of passion for security	5:18
	to belong in his fraternity.	5:22
	In his utilitarian view,	5:27
	in his passion for economic security,	5:29
	in his utilitarian view of his college education.	5:33
	Now today, perhaps I can provide some normative guidance,	5:38
	derived from the Christian faith,	5:42
	which we as teachers,	5:45
	as chaplains, as counselors,	5:47
	may be able to provide.	5:49
	Where does the Christian faith now become relevant	5:53
	to illumine these moral quandaries,	5:58
	to lead the student to some kind of self understanding,	6:04
	some identity,	6:08
	some inner sense of moral control	6:11
	without providing just	6:16
	nostrums and palliatives	6:19
	and quick remedies,	6:25
	quick pills that really don't solve the problem at all,	6:26
	and without providing the kind of tight legalisms,	6:31
	rules of saying, "Now, this is what you should do,"	6:35
	which have course he at his stage of life resists.	6:38
	I think we are, at this juncture,	6:45
	well advised to follow a kind of double movement.	6:50
	One is a movement back to the Christian faith,	6:56
	to a clear understanding of the frame of reference,	7:01
	provided by Christian theology,	7:05
	from which the student can draw his own moral answers.	7:08
	The other direction,	7:15
	is to get the student	7:19
	out of his tight circle of moral self concern	7:21
	and get 'em across the tracks,	7:26
	so to speak, out into the world.	7:29
	This double movement,	7:32
	I want to try to develop a little bit	7:33
	like to show you what I mean,	7:34
	the first is the movement back	7:38
	to the recovery of theology.	7:41
	My claim here is based on the thinking of,	7:45
	again of Augustine,	7:48
	and more precisely and immediately	7:50
	of Richard Niebuhr,	7:52
	that the recovery of a sense of ethical responsibility	7:55
	is the fruit of a recovered theological faith.	8:00
	What's called for, what's presumed here,	8:08
	is the ethics of response.	8:10
	We do what we do out of what we respond to,	8:14
	to what we take to be so.	8:17
	Our moral norms are always a	8:19
	function of our expression,	8:24
	of what we feel to be ultimate reality.	8:26
	The problem of goodness, then,	8:30
	the problem of criteria of right and wrong	8:31
	reverts back to the question, "Who is the Lord?	8:36
	Who is the Lord of my life?	8:39
	What is the ultimate good?"	8:40
	Is a question that refers itself	8:43
	down the hall to the ultimate question,	8:44
	"What it is ultimately so?"	8:48
	And there's no point in talking about being ethical,	8:51
	or being good,	8:56
	without an understanding of the ground of goodness.	8:59
	The way to recover	9:04
	inter-moral responsibility	9:07
	is then by the articulation of the lines	9:10
	of the Christian faith.	9:13
	Procedurally, here we start from scratch	9:16
	and worse than that,	9:19
	from behind the line of scratch,	9:20
	because what we encounter is	9:23
	a theological illiteracy	9:27
	on the part of a college student,	9:29
	which is cosmic in its proportion.	9:30
	He likely brings with him,	9:35
	and may even acquire at school,	9:37
	a bundle of misinformation and debris,	9:40
	old wives tales and Bible verses,	9:44
	which constitutes his body of theology,	9:47
	his misinformation.	9:50
	Seems to me the main job,	9:54
	prior to ethical recovery,	9:57
	underneath ethical recovery,	9:59
	to recover in liberal arts education,	10:00
	a basic theological literacy.	10:04
	How is this done?	10:08
	Well it's best done in the curriculum,	10:11
	and with the same standards of intellectual integrity	10:16
	as all the other subjects that the students taking.	10:20
	But as many of you know,	10:25
	who are working, maybe in a state university situation,	10:26
	or in your own chaplain situation outside the curriculum,	10:31
	it may be only possible to do this	10:36
	in an extracurricular way,	10:39
	in the Lay Scholar movement,	10:41
	or a study group program.	10:44
	And I know all of the working difficulties involved here.	10:48
	The great difficulties of starting out bravely	10:52
	with a study course program in Christian faith	10:57
	and Christian ethics,	10:59
	or church in the world,	11:02
	strong start in October,	11:06
	peters out by Christmas,	11:08
	students have too much to do.	11:11
	Materials of this particular course become expendable	11:14
	in light of their curricular pressures.	11:19
	But where carefully done,	11:23
	well taught.	11:26
	This can become an exciting experience,	11:28
	and I think it's fair to say	11:33
	that if you look at these	11:36
	extracurricular study programs on some campuses,	11:40
	the motivation for study is there,	11:43
	and because it's intrinsic,	11:47
	a student doesn't have to do this,	11:49
	and for that very reason	11:53
	may have an excitement about it for it.	11:56
	Most important in this whole study area,	12:01
	study of the recovery of the Christian faith,	12:04
	is the necessity for critical intellectual analysis	12:08
	of the problems of faith,	12:12
	and belief.	12:14
	In working on problems	12:19
	of the nature of the Christian faith,	12:21
	Christian theology,	12:25
	Christian anthropology,	12:26
	to overcome the dualism in the student's mind	12:30
	between scientific thinking	12:35
	and religious thinking.	12:37
	He may acquire a great sense of excitement	12:42
	and interest,	12:45
	and curiosity,	12:46
	when he recognizes that to think well	12:49
	is to serve God in the interior court,	12:52
	as Traherne phrases it.	12:55
	The awareness of the necessities	13:01
	of careful, radical, critical scrutiny	13:04
	never occurs to him as appropriate	13:09
	to the field of religion.	13:11
	When he discovers that not only is this permissible,	13:14
	but it's necessary,	13:17
	when he gets out from under the Sunday school mentality	13:19
	about the study of religion,	13:22
	it then takes on appeal.	13:24
	Perhaps his task here of the teacher,	13:29
	of the counselor,	13:33
	of the chaplain,	13:34
	as teacher, is a double one.	13:36
	One is the maieutic role,	13:38
	of shaking up the pious,	13:42
	the comfortable,	13:47
	and the complacent,	13:48
	whose prefatory word to all religious utterances is,	13:50
	"I've always been taught that,"	13:53
	and so forth,	13:56
	or, "What we learned at church was that,"	13:58
	and so on.	14:02
	That maieutic role, on the one side,	14:04
	against, or towards the pious lad	14:08
	who runs to the safe copy-book answers,	14:12
	is necessary to lead him out	14:16
	from the escape answers.	14:19
	It is in a very tight, pious, stuffy,	14:25
	over-churched campus,	14:29
	what's needed is Nietzsche and Kierkegaard.	14:32
	Get 'em all shook up.	14:37
	On the other hand,	14:40
	toward the skeptic,	14:42
	in the sophisticated, emancipated campus,	14:45
	where kind of positivistic,	14:50
	humanistic scientism is the established religion,	14:55
	established church,	15:01
	towards the student in this situation,	15:03
	that searching skeptic,	15:07
	who was always more entrancing,	15:10
	and really more winsome,	15:12
	than the pious complacent lad,	15:13
	towards him,	15:18
	the maieutic method is to indicate	15:21
	that his very skepticism	15:24
	is a way of affirming truth,	15:27
	and his very doubt is meaningful	15:30
	against the background of an order of truth,	15:35
	that his skepticism is much closer	15:39
	to the kingdom of God,	15:42
	the kingdom of truth,	15:44
	than the pious and proper church answer.	15:45
	Give him Tillich.	15:51
	Work towards the positive underpinning	15:53
	of his skepticism	15:57
	by showing him how doubt is an angel, not the Devil.	15:59
	In the job of recovering theological literacy,	16:08
	one of the main procedural problems	16:15
	is how you go about it program-wise.	16:17
	What do you set up for the conference on a campus?	16:19
	What about this whole deal of "Religious Emphasis Week"?	16:24
	As a battered grizzled veteran of many such	16:30
	weeks,	16:35
	I would testify in general	16:37
	that it would be much better to retire the term	16:39
	and the event entirely.	16:44
	Seems to me,	16:48
	this institution is kind of an artificial revivalism.	16:49
	It presumes that religious faith	16:53
	is taken for granted around	16:55
	and needs only to be emphasized,	16:58
	or recalled,	17:00
	or revived,	17:02
	When actually this is real artificial to the true situation.	17:04
	A much better pattern,	17:11
	which is a growing one on many campuses,	17:12
	where growing successful is,	17:16
	instead of the "Religious Emphasis Week",	17:18
	is the symposium,	17:20
	or conference,	17:22
	or parley,	17:25
	or whatever,	17:26
	on some vital, current secular issue	17:28
	that is of great moment, great urgency,	17:35
	then planned to include in the panel of perspectives,	17:43
	brought to bear upon that problem,	17:47
	as one perspective on it,	17:50
	the Christian theological approach.	17:53
	What does the Christian faith	17:57
	have to say to this particular issue,	17:58
	along with what other points of view,	18:02
	what other perspectives have to say	18:06
	to this particular issue?	18:08
	This is much more true to the realities	18:11
	of the polytheism of the American campus.	18:14
	Christianity is one faith system,	18:18
	along with other major faith systems,	18:22
	with positivism,	18:24
	and scientism,	18:26
	and suburbanity,	18:27
	and Americanity,	18:31
	and the other major religions of our day.	18:32
	Still in the same direction,	18:38
	toward the theological recovery,	18:40
	once confronted with a whole problem	18:46
	of the meaning of worship,	18:48
	the recovery of authentic worship,	18:50
	for the springs of ethical renewal lie here	18:54
	in renewed worship at the altar,	18:59
	where the total self is brought face-to-face	19:04
	with the mystery and the awesome Holiness,	19:07
	and the forgiving mercy of God.	19:11
	Many chapel services, on many universities,	19:17
	desecrate the function of worship	19:21
	by being purely secular exercises	19:25
	set within the college calendar	19:28
	as convenient times to get the children together,	19:31
	and give them some kind of sense	19:38
	of togetherness, or loyalty.	19:39
	And this is sprinkled with a little bit of holy water,	19:43
	in the form of an invocation	19:47
	and a benediction.	19:50
	This isn't worship at all.	19:54
	The need here to recover authentic worship,	19:58
	I think is a very, very central one,	20:03
	one in which we fumble a great deal,	20:07
	which was great deal of need	20:09
	for searching and rethinking.	20:10
	Basically it's a dialectical need.	20:13
	On the one side,	20:16
	the conservative need	20:17
	to recover the tradition of the classical forms	20:20
	of worship in the richness of Christian liturgy.	20:26
	And there's a great deal of that going on,	20:33
	and it's very exciting,	20:35
	and very valuable,	20:36
	in the realm of music, for instance,	20:38
	on American college campuses,	20:40
	we have of at last gotten up,	20:42
	I think, most of us,	20:44
	except perhaps at some Southern schools,	20:45
	from the horrors of the 19th century drivel	20:49
	that passed for church music,	20:51
	back into the richness of the Baroque,	20:54
	and classical,	20:58
	style.	21:02
	But while we have done this,	21:04
	and recovered objectivity of our authentic worship,	21:06
	there is need at the same time	21:08
	to recover the relevance of all of this;	21:12
	the point of connection between this kind of worship	21:15
	and the student where he is,	21:18
	between the form of worship	21:21
	and the existence of the worshiper.	21:24
	I'm much impressed for instance, by the way,	21:28
	in which college choirs nowadays	21:30
	have been in Protestant schools,	21:32
	recovering the mass form,	21:35
	and with great feeling and power	21:38
	sing the Kyrie Eleison.	21:40
	"Agnus Dei, qui tollis peccata mundi"	21:45
	Without the slightest notion of what Kyrie Eleison means.	21:52
	(audience laughs)	21:57
	I won't embarrass anybody here	22:00
	by taking a nose count,	22:01
	or a hand count,	22:05
	as to what Kyrie Eleison means.	22:05
	But, for many students,	22:10
	it's really just about as meaningless	22:11
	as for the boy who reported home after church,	22:15
	that the closing hymn song was, "The Cross-eyed Bear."	22:18
	This is about as much as it meant to him.	22:25
	Great fervor singing about the cross-eyed bear	22:28
	without knowing what theologically it really meant.	22:34
	Well, this recovery of authentic worship	22:38
	by	22:42
	explaining, by working at the explanation	22:46
	of the objective meaning of the mass	22:49
	and what Kyrie Eleison	22:53
	means for the	22:56
	worshiper who stands in need	23:00
	of the mercy of the Lord,	23:02
	is much needed.	23:08
	The other direction of worship is the experimental one.	23:12
	One is the conservative direction,	23:19
	the other is the experimental one,	23:21
	of working with new worship forms,	23:24
	the dance,	23:27
	jazz mass,	23:28
	the vernacular,	23:33
	to indicate the way in which the sacred	23:36
	appears in the secular.	23:41
	You have to distinguish all this very carefully	23:46
	between secularism and the secular,	23:48
	and a Protestant motif of worship always	23:51
	is the	23:54
	appearance of grace in the secular,	23:57
	just as Bach used German drinking songs	24:01
	as the basis of his corral tunes.	24:04
	So the sense of the judgment and grace of God	24:08
	can be recovered in contemporary college students experience	24:11
	through exciting secular forms.	24:16
	You remember so vividly instances of this	24:21
	in college chapels where,	24:23
	well, one in particular comes to mind,	24:28
	worship at Hollins College,	24:30
	a magnificent chapel there,	24:32
	where the chaplain, Al Beardsley, is a	24:35
	master of the use of ritual	24:40
	of the classical sort,	24:44
	but he casts his prayers,	24:46
	usually in the collect form,	24:49
	often in striking vernacular.	24:52
	One occasion, I remember there, chapel,	24:55
	after a party weekend or something,	25:00
	where his use of the vernacular	25:01
	was real earthy, talking about how,	25:04
	"Here we are, God, before thee,	25:07
	with bellies distended,	25:09
	with too much food."	25:13
	And so on,	25:15
	this was a little bit less elegant	25:17
	than the King James,	25:19
	or Elizabethan English style,	25:23
	but it had a certain compelling vividness about it	25:25
	that I feel strongly	25:31
	involved the worshiper deeply in the worship,	25:34
	in the experience, in the encounter.	25:36
	Well, all that I've said thus far	25:39
	is in the direction of the recovery,	25:41
	through the study of the Christian faith,	25:44
	and through the	25:47
	recovery of objective and relevant worship	25:50
	of the grounds for moral renewal.	25:55
	But now the other direction,	25:59
	the other movement,	26:00
	this seems to me,	26:02
	the movement to get the students across the tracks,	26:03
	made aware of the social revolutions	26:08
	that are going on,	26:11
	the world's hunger,	26:13
	the world's need.	26:14
	This fraternity lounge lizard	26:18
	and the sorority queen,	26:21
	in their fantastic world of array of sports cars,	26:25
	and beer cans,	26:29
	and bouffant hairdos	26:30
	of various delicate pastel shades,	26:32
	these characters need to be shook loose	26:37
	from their comfort	26:42
	and their ease	26:43
	by the awareness of how the other	26:46
	nine tenths of the world lives.	26:51
	Dumped into an awareness of the desperate poverty,	26:54
	which prevails maybe not five blocks away,	27:00
	more than five blocks away from the campus.	27:03
	You're all aware of these needs	27:07
	and the projects that lead,	27:09
	that provide guidance in this direction.	27:12
	Many of them, summer service projects,	27:15
	American Friends Service Committee projects,	27:17
	Operation Crossroads,	27:19
	for summer youths,	27:23
	but then during the school year	27:25
	more immediately projects in town,	27:27
	companion,	27:33
	much impressed, can at Wesley,	27:35
	with this companion program in the hospital,	27:37
	where students go	27:40
	and give regular time through the whole year	27:42
	as companions for	27:45
	people in the hospital	27:49
	who are desperately lonesome	27:50
	and have no contact with the outside world,	27:52
	or the tutoring programs for Negro students	27:55
	in Southern communities,	27:59
	as well as in Northern communities,	28:00
	where kids, well, college students	28:02
	will give hours of time to help,	28:05
	tutoring with Negro students to high school level,	28:08
	to bring them up to,	28:11
	help to bring them up to levels of adequacy for	28:14
	a college admission,	28:19
	to newly integrated schools,	28:22
	or boys' club work,	28:25
	or social projects in the town.	28:26
	This kind of activity	28:31
	is a necessity.	28:34
	It's not just an extracurricular luxury.	28:34
	It's the redemption,	28:39
	in reality of the student,	28:42
	from the artificiality of a good deal	28:46
	of his current, existential, Christian lingo.	28:49
	It's the okay terms that	28:54
	these students love to talk about are,	28:56
	terms like the abyss,	29:01
	or involvement,	29:04
	or encounter,	29:06
	or dread,	29:09
	or dialogue.	29:11
	But this talk's pretty	29:15
	artificial and fancy.	29:18
	I overheard one comment recently after both sessions	29:20
	from a darling looking little campus cutie,	29:24
	who said, "We had more fun talking about despair!"	29:27
	(audience laughs)	29:32
	Well,	29:39
	image of a good deal of this lingo	29:42
	is that of the	29:44
	well-heeled boy	29:46
	who was sitting in the sports car	29:48
	with beer can in hand,	29:49
	looking over this abyss of meaninglessness,	29:51
	you know,	29:55
	(audience chuckles)
	but all he does is artificially look over.	29:56
	Another way, another moral imperative	30:00
	to if one can't get the student	30:03
	or himself across the tracks,	30:05
	or to bring to the campus from across the tracks,	30:07
	those young ministers who are working on the problems	30:12
	of the inner city church,	30:16
	for instance,	30:19
	the east Harlem,	30:20
	and similar projects,	30:22
	or the new Negro leadership in the church.	30:25
	I think people like Martin Luther King,	30:28
	and Jim Robinson,	30:31
	and many others,	30:32
	who represent	30:34
	in the place of the older campus evangelism visitors,	30:39
	the new leadership emergent out of the church,	30:45
	who have escaped the suburban captivity of the churches,	30:51
	such	30:55
	people	30:58
	like	31:02
	Kermit Meyers,	31:07
	from New York,	31:09
	represent a very compelling appeal of the strenuous,	31:10
	the difficult,	31:14
	the stringency,	31:15
	the scandal of the gospel,	31:17
	and students, I am persuaded,	31:20
	respond morally with	31:23
	honest,	31:27
	honest support	31:29
	and conviction,	31:30
	to the scandal of the gospel.	31:32
	They are, by and large, fed of course,	31:36
	on the sweetness of the gospel,	31:39
	in their own suburban backgrounds,	31:41
	and where they can see,	31:43
	and this is good reason why they are repulsed	31:45
	by the usual church line,	31:49
	and why, as I mentioned the other day,	31:52
	they are strongly drawn toward theology	31:55
	and strongly opposed to the church,	31:58
	but they should be made aware	32:02
	of the new churches that are appearing.	32:03
	The moral point of all this shock treatment	32:08
	and exposure is not just to shock,	32:10
	for the gospel is scandal,	32:15
	and redemption,	32:19
	grace,	32:22
	but it has to be bad news	32:26
	before it becomes good news.	32:27
	The point of this all is not just to remind students	32:32
	how lucky they are that they don't have to live there,	32:34
	where these other people live,	32:39
	but to create in them a sense of guilt,	32:41
	and moral responsibility,	32:44
	an obligation, under the great commandment,	32:46
	to make use of their education,	32:50
	to serve the common wheel,	32:52
	and to discover a Christian vocation	32:54
	in the secular professions	32:56
	of teaching and medicine	32:58
	and government service,	32:59
	in public life.	33:00
	I hope that it's not wishful thinking	33:04
	for me to say,	33:06
	that I think there is emerging,	33:09
	a kind of new character type,	33:11
	beyond the operator,	33:16
	and beyond the cautious,	33:19
	smoothy,	33:23
	and beyond the beatnik.	33:25
	And I will call him the new Puritan,	33:28
	not the old Puritan,	33:33
	who's worried about moral trifles,	33:34
	but the new Puritan,	33:38
	Puritan in the sense	33:40
	that he is one who lives obediently	33:42
	to an inner moral principle,	33:45
	that he is guided by	33:50
	a sense of deep moral obligation.	33:54
	He's not Riesman's other-directed man,	34:02
	certainly, he's not even Reisman's inner-directed man.	34:06
	He's the upper-directed man.	34:09
	He's not Tillich's heteronomous man	34:14
	or Tillich's autonomous man,	34:16
	but he's Tillich's theonomous man.	34:18
	He's morally serious about the Christian witness	34:23
	to be made to public issues	34:25
	in the realm of racial	34:27
	and economic and political life.	34:28
	And he's so involved in political affairs,	34:30
	running, so to speak, with New York Times in one hand,	34:35
	and the Bible in the other,	34:39
	that he's taken out of his preoccupation	34:42
	with matters of pietistic morality,	34:45
	on matters of drinking	34:48
	and smoking and sex.	34:49
	In this realm of morality,	34:51
	he has a mature, sort of take-it-or-leave-it attitude.	34:53
	Take-it-or-leave-it, nonchalant about these matters	35:00
	because he's more involved with prior matters,	35:03
	weightier matters of the law:	35:07
	justice, mercy,	35:09
	and faith.	35:11
	To somewhat to my embarrassment,	35:16
	I noticed after I finished jotting down these scratches	35:17
	about remarks I wanted to make,	35:21
	that the theme for this conference	35:23
	was the search for a new morality.	35:25
	Well, this late stage of the game,	35:30
	I'm afraid I have no wisdom to offer,	35:33
	as to a new morality	35:37
	to propose.	35:43
	I suggest the search for a new morality	35:44
	would take us back to an old morality,	35:48
	biblical morality, if you like,	35:53
	the morality of the love of God and neighbor,	35:56
	transcendent of the	36:01
	irrelevant, pietistic morality	36:05
	of the churches,	36:08
	transcendent of the	36:13
	innovated,	36:16
	liberal morality,	36:18
	of the theological period	36:21
	that nurtured most of us,	36:23
	a morality grounded	36:27
	on the	36:30
	transcendent,	36:32
	the morality obedient to the great commandment	36:35
	whereby we can help as teachers,	36:39
	as ministers of grace,	36:42
	to recover in our own campuses,	36:45
	campus communities,	36:47
	something of the integrity of the Christian life,	36:49
	in responsible obedience	36:54
	to God's will.	36:56
	(microphone scraping)	37:00
	I don't know how to turn this jigger off.	37:04
	Maybe you wanna leave it on for our discussion,	37:06
	but let's take a few minutes	37:09
	to talk some of this back and forth, maybe?	37:11
	Can anyone turn this off?	37:19
	Yeah.	37:24
-	You want to leave that on?	37:25
-	Well you can't	37:27
	pick out the sound	37:27
-	Have to turn it off, so
-	I don't know whether you have really seen-	37:33

Item Info

Title:

Waldo Beach - "Moral Problems of College Students after 1961" (April 15-18, 1963)

Permalink:

https://idn.duke.edu/ark:/87924/r4fj2ff12

Date:

April 15, 1963 to April 18, 1963

Speaker:

Beach, Waldo

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 RR-0222
ref5650_l12
uachapelsermaud
duke:628115
dcrau002228
ark:/87924/r4fj2ff12
765c6057-55e5-4171-91fa-fbf3868e2845

Digital Collection:

Duke Chapel Recordings

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Duke University Chapel recordings, 1954-2005

Language:

English

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United States
North Carolina
Durham (N.C.)

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The Duke University Chapel Recordings were transferred to the Duke University Archives beginning in 1970.

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Limited Re-Use

CC BY-NC 4.0

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Waldo Beach - "Moral Problems of College Students after 1961" (April 15-18, 1963)

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