Howard C. Wilkinson and Ninian Beall - "Christian Obedience in Time of War" (May 5, 1968)

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-	Christ have taught us we pray together saying,	0:03
	"Our Father who art in heaven, hallowed be thy name,	0:08
	"thy kingdom come, thy will be done on earth	0:13
	"as it is in heaven.	0:17
	"Give us this day, our daily bread	0:19
	"and forgive us our trespasses,	0:22
	"As we forgive those who trespass against us.	0:25
	"And lead us not into temptation but deliver us from evil	0:28
	"for thyn is the kingdom,	0:34
	"and the power and the glory forever.	0:36
	"Amen."	0:39
-	One of the most famous and successful military men	0:53
	in American history, general William Tecumseh Sherman said,	0:58
	"War is cruel and you cannot refine it.	1:05
	"War at best is barbarism.	1:10
	"I am tired and sick of war.	1:14
	"Its glory is all moonshine.	1:18
	"War is hell."	1:21
	This statement has been quoted around the world	1:25
	because it puts in vivid form a true description of war,	1:29
	and because its author was an authority on the subject.	1:32
-	Chaplain, most men today agree with Sherman's evaluation.	1:37
	The opening sentence on the application form	1:41
	for conscientious objector status	1:43
	with the selective service system is,	1:45
	I am by reason of my religious training and belief,	1:48
	conscientiously oppose to participating in war in any form.	1:51
	Probably Lyndon Johnson, William Westmoreland,	1:56
	and people on the other side of the present conflict	1:58
	could subscribe to that statement.	2:01
	We're almost all opposed to war.	2:03
	It's a horrible, dirty, bloody business	2:05
	and an activity which few enjoy.	2:08
-	Whatever may be the ultimate goal of any given war,	2:11
	the immediate purpose of almost every war is to kill,	2:14
	to maim and to destroy.	2:19
	Now, this is when we stop to reflect on it,	2:22
	the exact opposite of the purpose	2:24
	of every other honorable profession and vocation	2:27
	in the world.	2:30
	Every other.	2:32
	The activities of individual criminals such as Clyde Barrow	2:34
	are the only ones which parallel war.	2:37
	Physicians attempt to save lives and improve health.	2:41
	But war is a deliberate attempt to kill, to wound,	2:46
	to burn the flesh of children and women and men.	2:50
	Contractors build homes and churches and schools,	2:54
	and warehouses and laboratories, and factories,	2:59
	for mankind to use for its welfare.	3:01
	War on the other hand is an organized attempt to destroy	3:05
	what contractors have built	3:08
	and what people are using for their welfare.	3:10
	Farmers and ranchers have the vocation of growing food	3:14
	to nourish mankind and of growing cotton	3:17
	and wool to cloth humanity.	3:19
	War, however, seeks to deprive people of food and clothing.	3:22
	It attempts to defoliate the plant growth	3:26
	and to poison the livestock.	3:28
	It often involves a policy of scorched earth.	3:30
	War does on an organized basis and on a grand scale,	3:34
	what the of individual criminal seeks to do	3:38
	in a civilized society,	3:40
	and for which society tries to get him locked up	3:42
	and even put to death.	3:46
-	As you have said, Chaplain, war is an organized attempt	3:48
	to destroy man and what he has built.	3:51
	And certainly the suffering of civilian populations	3:54
	is one of the more cruel aspects of modern warfare.	3:57
	But I'd like to look at killing and war	4:00
	from a specifically Christian point of view for a moment.	4:02
	Christianity is biased towards peace and against war.	4:06
	Jesus summed up God's commandments to us in this way.	4:10
	You shall love the Lord your God with all your heart	4:13
	and with all your soul and with all your mind.	4:16
	This is the great and first commandment.	4:20
	And a second is like it.	4:23
	You shall love your neighbor as yourself,	4:24
	on these commandments depend all the law and the prophets.	4:27
	Love is at the center of Christian ethics.	4:31
	It involves regarding other men as brothers.	4:34
	Ideally, it means that we are to have concern	4:37
	for their welfare equal to our concern for our own.	4:39
	Jesus' love was thorough going, it extended even to enemies.	4:43
	Jesus would not even allow His disciple to use the sword	4:48
	in order to rescue his master from arrest	4:51
	and probable execution.	4:53
	We are to love in response to God's love,	4:55
	not because other men love us.	4:58
	Every human being is understood as God's creation	5:01
	and precious in His sight.	5:04
	For the Christian, life is much more important	5:06
	than the concept of property or other ideas or ideologies,	5:08
	which are man's own creation.	5:12
	To extinguish human life must be understood	5:15
	as the furthest thing from God's intent.	5:17
	The Christian understands that power or coercion	5:20
	is in one sense, the name of the game in this world,	5:24
	and that the achievement of some approximation of justice	5:27
	depends in part on the use of coercion.	5:29
	But killing, if it is to be done at all, is the last resort	5:32
	and is only done after all other means of settling conflict	5:36
	have been exhausted.	5:39
	The whole thrust of Jesus style of life was for love	5:41
	and peace, and against hatred and war.	5:43
	This is the attitude that Christian adopts in his own life,	5:47
	and it should be very difficult to dissuade him from it.	5:50
-	In any and it occurs to me that you and I	5:53
	have been saying that there is general agreement	5:55
	among people that war is bad and that peace is good.	5:58
	But is the Christian Church completely agreed	6:02
	on the subject of war?	6:04
-	Most Christians agree that war is a very great evil,	6:07
	but they would also insist that it is sometimes necessary.	6:10
	The two main physicians towards war	6:14
	have been taken by the followers of Christ.	6:15
	One is pacifism and the other is the just war position.	6:18
	The two approaches result	6:22
	from two different ways of making ethical decisions.	6:23
	Pacifism comes from the method	6:26
	of following absolute moral principles	6:28
	derived from the New Testament.	6:30
	The just war theory	6:32
	depends on the method of making decisions	6:33
	with reference to probable consequences	6:35
	of alternate courses of action.	6:37
-	Would you elaborate in this latter method	6:40
	of making ethical decisions,	6:42
	and say how it relates to the question of war?	6:44
-	I'll try.	6:47
	The Christian takes love as the only absolute principle	6:49
	and the attitude in which all our decisions are made.	6:52
	Guidelines or rules of thumb for conduct	6:56
	are derived from the Bible,	6:59
	from the experience of the church	7:00
	and from one's personal experiences of the consequences	7:02
	of certain actions taken in particular situations.	7:05
	Responsible decisions and difficult situations	7:09
	where our normal guidelines for action conflict,	7:12
	where we must choose the lesser of two evils,	7:15
	can only be made after a study of the facts	7:18
	and calculation of the probable results	7:21
	of any possible action.	7:23
	In these situations,	7:25
	we depend not just upon historical norms,	7:26
	but also upon the present guidance of the Holy Spirit.	7:29
	There are obviously great dangers	7:33
	in this method of decision making.	7:34
	We must predict the future, a really impossible task.	7:36
	We must depend upon our limited reasoning capacities.	7:40
	We intentionally do evil, in the case of war, killing.	7:44
	In hopes of preventing greater evil	7:48
	with no guarantee of success.	7:50
	Even given all the ambiguities	7:53
	of this type of decision making,	7:55
	it seems to me that this is the way we are responsible	7:57
	to Christ's call to act in the world.	7:59
	We are also free to act in this way.	8:03
	Christ has freed us from legalistic approaches to ethics.	8:05
	He has demonstrated the ascendancy of love over law.	8:09
	The history of war	8:13
	as an instrument of achieving justice and peace,	8:14
	has obviously not been very good.	8:17
	World War I sowed the seeds of World War II.	8:20
	And the fall of fascism in Asia and in Europe by arm force	8:22
	has been followed by the rise of communism,	8:26
	sometimes equally totalitarian.	8:29
	The world seems to move closer and closer	8:32
	to a nuclear Holocaust.	8:34
	Still, I cannot say for sure	8:36
	that there could not be a situation at some time,	8:37
	in some place, in which some person has it	8:40
	as his responsibility as a Christian and as a human being,	8:43
	to kill people in order to prevent the death	8:47
	or torture of other people.	8:49
	Therefore, I admit to conceivability of just war	8:51
	and I'm not an absolute pacifist.	8:54
	I still believe we are free and responsible	8:56
	to make decisions	8:58
	with reference to conditions and consequences.	8:59
	But I remember that even as we do so,	9:02
	we are involved in sin.	9:04
	The gap between the commandment to love	9:07
	and our performance, is part of the meaning of sin.	9:09
	And we live in the context of our continuing need	9:12
	for forgiveness.	9:15
-	Okay, you've said that many Christians feel	9:17
	that in a given set of circumstances,	9:20
	they must reluctantly participate actively	9:22
	in a particular war.	9:25
	To round out the picture, we should acknowledge	9:28
	that along with these Christians,	9:30
	stand other Christians who believe	9:32
	that if they are to be obedient to Christ.	9:34
	Which is the meaning of Christian discipleship,	9:37
	participating in war is never for them, a alive option.	9:39
	This is because they believe that the teachings of Christ	9:44
	are completely opposed to the whole thrust of war.	9:46
-	Chaplain, you we're saying	9:50
	that the pacifist Christian believes	9:51
	Christianity prohibits participation in killing	9:52
	and other cruel acts which war involves.	9:55
	Do you think this view of Christian ethics	9:58
	deals realistically with the presence of evil	10:00
	in the world, with the fact that there are people around	10:02
	who might seriously want to do us or others in?	10:05
-	Well, I'll respond by saying	10:08
	that I don't know of any serious New Testament scholar,	10:10
	who thinks it is enough for a Christian to say,	10:14
	that war is wrong.	10:17
	That he will have nothing to do with it,	10:19
	and then so to speak, hang up the phone.	10:21
	Indeed, that is really not the teaching of Jesus	10:24
	as reflected in the New Testament.	10:26
	As a matter of interesting fact,	10:29
	it is in studying what Christ said	10:31
	about the treatment of enemies and oppressors,	10:33
	that we see His teaching about peace and love.	10:37
	This is what people like Reinhold Niebuhr forget,	10:41
	when they say that the love ethic of Christ,	10:44
	and this is a direct quote,	10:47
	"Undertakes to overcome evil	10:48
	"by failing to take cognizance of it."	10:51
	Unquote.	10:54
	Contrary to that,	10:56
	it is true that our Lord's teaching against hatred,	10:57
	against killing, against returning evil for evil and so on,	11:01
	come out principally in what He said we should do	11:06
	when confronted by a long list of bad guys.	11:09
	The master taught us what we should do	11:14
	about people who have something against us.	11:16
	About enemies, about people who unjustly accuse us,	11:20
	about people who are evil.	11:25
	People who strike us on the cheek.	11:28
	People who snatch away our coats,	11:30
	who compel us to go a mile out of our way,	11:33
	who persecute us and about people who despitefully use us.	11:36
	No, I don't think it's really true	11:41
	that Christ undertook to overcome evil doers	11:43
	by failing to notice them.	11:45
-	Chaplain, you said that Christ taught us	11:47
	what we should do about enemies.	11:49
	How does a pacifist interpretation of Christ ethics	11:51
	go beyond the prohibition against killing?	11:54
-	Well, Jesus taught both a negative and a positive ethic	11:58
	and the teaching allows both a strategy and an ethic.	12:01
	And attempts to separate the ethic from the strategy	12:05
	have succeeded only in distorting the teaching of Christ.	12:08
	The master taught us that we must not merely refrain	12:11
	from hating and killing,	12:14
	but that we must take a positive program of goodwill	12:15
	toward our enemies.	12:18
	He pointed out that God sends His reign	12:19
	on good and bad alike.	12:22
	And He said that we must be equally non-discriminating	12:24
	in our goodwill.	12:26
-	In preparing for this sermon, I read Reinhold Niebuhr	12:28
	case against pacifism.	12:31
	He seems to agree fully	12:33
	that pacifism is the teaching of Jesus.	12:35
	But he says that it is an ethic of perfection	12:37
	applicable only at the end of history,	12:39
	and not to the present sinful world.	12:42
	How do you respond to that?	12:44
-	Well, I would say that the most obvious thing,	12:46
	which Dr. Niebuhr has overlooked at this point,	12:48
	is that at the end of history,	12:51
	that is what he means in heaven.	12:54
	There will be no persecutors, no enemies,	12:57
	no people despitefully using you.	13:00
	No people smiting you on the cheek, and so on.	13:02
	Christ was manifestly describing our kind of world	13:06
	when He gave the sermon on the Mount.	13:09
	The only chance that any of us will ever have	13:12
	throughout all eternity to practice	13:14
	His teaching about loving one's enemies,	13:16
	is in this world where there are enemies.	13:19
-	Chaplain, the biggest question I have	13:23
	about nonviolent goodwill is, will it work?	13:25
	That is, can it prevent war and achieve a just society?	13:28
	Do you believe that pacifism	13:32
	is guaranteed a victory over evil in this world?	13:33
-	In any and the answer to that question	13:37
	has to be a clear cut negative.	13:38
	No, nyet.	13:41
	There is no guarantee that nonviolent goodwill	13:45
	is going to be successful in this world.	13:48
	Even as you pointed out earlier, the so-called just war	13:51
	cannot guarantee to establish justice or peace.	13:54
	So love in action cannot guarantee to make everything	13:58
	turn out all right either.	14:01
	However, in view of the failure,	14:04
	thus far of our military expenditure of billions of dollars	14:05
	and tens of thousands of lives,	14:10
	to end communism in Southeast Asia.	14:12
	And in view of the report of some of our Duke graduates	14:15
	who are now fighting there,	14:17
	that communism is as strong in Vietnam now,	14:19
	as it was at the beginning of the war.	14:22
	It does sound reasonable to say	14:24
	that if American money and manpower	14:27
	had been poured into Vietnam as expensively for welfare,	14:29
	as they have been for destruction,	14:33
	we might very well have overthrown communism,	14:36
	established peace and made friends all around.	14:38
	At least it's true that the leaders of many neutral nations	14:42
	have repeatedly been saying that this is the case.	14:45
-	Speaking of the Vietnam War,	14:50
	it may be well for us to move directly to that arena	14:51
	from the more generalized discussion	14:54
	that we have had thus far in this dialogue.	14:56
	After all, we are living in 1968	14:59
	and young people today are confronted	15:02
	by the specific choices of the Vietnam War.	15:04
	First, I wanna mention a dangerous myth	15:07
	which I believe the draft system has helped to put over	15:09
	on the American people in the American church.	15:13
	That is the belief	15:16
	that it is the responsibility of the individual citizen	15:17
	to participate in war,	15:20
	unless he can show reason why he should not.	15:22
	That is unless he can prove he is a conscientious objector.	15:25
	This attitude is perverted.	15:28
	I have already described the Christian bias towards peace	15:31
	and against war.	15:34
	A Christian should be a conscientious objector to war	15:36
	until, and unless he can be shown or has convinced himself,	15:39
	that the killing and suffering involved	15:43
	in the pursuit of the war	15:44
	will be less than the killing and suffering,	15:46
	which will occur if the war is not fought.	15:48
	Now to the question of the Vietnam War.	15:51
	Have any of us been convinced by the arguments	15:54
	of our government,	15:57
	and by our own study of the problem that this is a just war?	15:58
	I'm afraid most of us have simply assumed it was right	16:03
	unless we could be shown otherwise.	16:05
	Which is a rather peculiar position	16:08
	for the followers of the Prince of Peace to take.	16:09
	An increasing number of American churchmen	16:13
	joined churchmen from around the world	16:15
	in condemning this war,	16:17
	as an abomination that can in no way be justified.	16:19
	We see the destruction of the lives	16:22
	and the livelihood of the Vietnamese people,	16:24
	both North and South.	16:27
	And the destruction of the lives of American soldiers.	16:29
	We see the war earning America the suspicion and hatred	16:33
	of the people of the poor nations of Asia,	16:37
	Africa, and Latin America.	16:39
	Who will have so much to do with the future	16:41
	of our own nation and the world.	16:43
	We know that the Vietnam War is using up resources	16:46
	in terms of lives and money,	16:49
	which should be used to deal with the crises of racism	16:51
	and poverty in this country.	16:54
	We wonder what is this great evil	16:56
	that it is worth all of this to prevent.	16:58
	Are the Vietnamese people really better off dead than read,	17:01
	from whose point of view?	17:05
	Even if this is a war	17:08
	to stop the spread of international communism,	17:09
	do we have the right to fight our battles	17:12
	in someone else's homeland?	17:14
	Finally, have we really resorted to war as a last resort	17:17
	in this situation?	17:21
	Has the United States exhausted all other means	17:23
	of combating the rise of totalitarian regimes?	17:25
	Are not the failure of the United States	17:29
	to achieve social reform in Vietnam	17:31
	from the time of Diem regime,	17:33
	and the reluctance of Congress to give foreign aid	17:35
	to countries attempting to develop their economies	17:38
	and raise the living standards of their people,	17:40
	just two symptoms of the present American tendency	17:43
	to attempt military solutions	17:46
	to problems before other avenues are explored?	17:48
	A tendency becoming increasingly evident	17:51
	in our attempts to deal with our problems	17:53
	in the American ghettos?	17:55
	Having confronted these questions,	17:58
	more and more Christians believe	18:00
	that this war must be stopped now.	18:01
-	On any and whether young American Christians	18:04
	are pacifists or not, once made they've made their decisions	18:06
	about the rightness or the wrongness of participating	18:09
	in the Vietnam War,	18:12
	they're still confronted with the question,	18:13
	what am I going to do about it?	18:16
	This translates itself into the question,	18:18
	what am I going to do about the draft?	18:20
	There are five choices which I see Christians making	18:23
	with respect to the present draft.	18:26
	Some are saying, while they wish peace could exist now,	18:29
	they believe the conditions of peace,	18:33
	conditions of justice and of love will be established better	18:36
	if they shoulder a gun at present,	18:40
	and personally aid the South Vietnamese government	18:42
	to win a military victory	18:46
	over the Viet Cong and North Vietnam.	18:47
	These Christians believe such a victory	18:51
	would teach other communists	18:53
	that they cannot win in the world.	18:54
	A second group of Christians are saying	18:58
	that although they are not pacifists	19:00
	in the sense that they're unwilling to participate	19:01
	in any conceivable war,	19:04
	they consider this American military involvement in Vietnam	19:06
	so morally repulsive, that they cannot participate in it.	19:10
	Since they cannot honestly claim to be COs,	19:14
	they will refuse to go to Vietnam,	19:18
	or will refuse induction into the armed forces,	19:20
	or in some other illegal way,	19:22
	declined to participate in that conflict.	19:24
	A third group finds neither of these two options agreeable,	19:28
	and so elects one of several courses of actions,	19:33
	which might be called dodgers.	19:37
	Now, if you promise not to think of that	19:40
	as a pejorative word.	19:42
	They could neither fight in Vietnam in good conscience,	19:44
	nor break the law in good conscience.	19:47
	They're not COs to all war and so what do they elect?	19:50
	Well, they choose to do something useful,	19:56
	which will give them a legal draft deferment,	19:58
	or at least which will not compel them	20:02
	to slaughter the Vietnamese.	20:04
	Hoping that before their legal dodge expires,	20:06
	the war in Vietnam will be stopped.	20:11
	I see Christians also taking a fourth option	20:14
	to which earlier reference was made,	20:17
	that of applying for a classification as a CO to war	20:19
	under the Selective Service law.	20:23
	These Christians cannot kill	20:26
	but they choose to do work of benefit to the nation	20:27
	under a legal, Conscientious Objector classification.	20:30
	A fifth group, like the fourth,	20:35
	believes a Christian should never go to war.	20:37
	But unlike the fourth group,	20:40
	they believe they cannot in good conscience	20:41
	cooperate in any respect with any system related to the war.	20:43
	Therefore, in spite of the fact	20:48
	that the Selective Service law makes provision for the CO,	20:49
	these people see it essentially as an integral part	20:52
	of the war system and will have nothing to do with it.	20:55
	And so like the second group of the just war people,	20:58
	they choose an illegal option.	21:02
-	Chaplain, I wanna comment on the question of war dodgers	21:05
	who are within the law,	21:08
	which includes me with my 2-S classification.	21:10
	I believe that authentic Christian concern	21:14
	involves more than holding the right opinions.	21:16
	It acts for what it perceives as the good	21:19
	and acts against what it perceives as the evil.	21:22
	If we really believe the Vietnam War is right,	21:25
	we must justify to ourselves spending our time	21:28
	on Duke campus, while other men are killing	21:31
	and dying for our cause in Vietnam.	21:33
	If we are really opposed to the war,	21:37
	can we justify not working hard to stop it?	21:39
	It is very easy for us to hide behind our roles	21:42
	and to think that that excuses us from acting.	21:46
	From this perspective, most of the deferments	21:49
	or exemptions our draft boards give us	21:52
	as dodgers to participation in the military.	21:54
	Are not constructive and responsible	21:57
	from the point of view of either the supporter	21:59
	or the opponent of the war.	22:01
	There are perhaps deferments which are constructive dodgers.	22:04
	People may make use of their freedom,	22:07
	which the dodge provides them to work for peace directly	22:09
	or indirectly by attacking America's other priority problems	22:13
	of racism and poverty.	22:17
	Of course, Chaplain,	22:19
	there are people who believe that the most effective way	22:20
	to work for peace is to resist the draft.	22:22
	What do you think of this type of lawbreaking?	22:25
-	Well, without taking time	22:28
	which we obviously do not now have	22:29
	to labor the point unduly (inaudible).	22:31
	I think it is important in a genuine democracy	22:33
	to obey the law.	22:37
	This is because of what the law represents.	22:39
	In a dictatorship such as existed in Nazi, Germany,	22:43
	the law was essentially the playing of the dictator.	22:46
	And it often was the duty of Christians	22:50
	to disobey the law for conscience sake.	22:51
	The preacher who will stand in this pulpit next Sunday,	22:55
	pastor Martin Niemeller, was one who defied Hitler's law	22:59
	and rotted in a concentration camp for years,	23:03
	never knowing when the hangman would come for him.	23:05
	But in a nation where the law represents	23:09
	not the whim of a dictator, but the will of the majority	23:11
	with built in guarantees for minorities	23:15
	and with liquid opportunities for legal change.	23:17
	I believe the disadvantages	23:21
	of fundamental legal disobedience,	23:23
	are far greater than the advantages of illegal protest.	23:26
	And I wish all Christians in America	23:29
	would seek to obey the basic constitutional law of the land.	23:31
-	You know, Chaplain that many of those who refuse	23:36
	induction into the military	23:38
	and accept subsequent imprisonment,	23:40
	do so because they oppose the present war.	23:42
	They are not pacifist	23:45
	and they are thus faced only with the options of disobeying	23:47
	their consciences or disobeying the law.	23:50
	Pacifist refuse CO status by their draft boards	23:53
	are in the same position.	23:56
	There are no built in guarantees for these minorities.	23:58
	And we must question the existence of liquid opportunities	24:01
	for legal change in this area,	24:04
	since the 1967 version of the draft law	24:06
	was substantially unchanged from the old version.	24:10
	And the draft was extended to 1971.	24:13
	Thus men confronted with induction today or tomorrow	24:17
	and for a long time to come,	24:20
	may have to decide between obeying their consciences	24:22
	and obeying the law.	24:25
	The trials of Japanese and German war criminals	24:27
	after World War II were perhaps their first recognition	24:30
	within the secular sphere,	24:34
	that an individual bears a responsibility	24:35
	for his acts to a higher authority than the state.	24:38
	The church has from its inception	24:41
	recognized an authority higher than the state,	24:43
	or any other human authority.	24:46
	Jesus, His apostles and thousands of His followers	24:48
	down to this day, have run a foul of the law	24:51
	because they put obedience to God first.	24:54
	The Christian must obey God rather than men.	24:58
	From this perspective, civil disobedience	25:01
	in relation to the Vietnam War and the draft,	25:04
	may constitute a Christian obedience in this time of war.	25:07
	I do not advise anyone as to what action he should take	25:13
	regarding the war and the draft.	25:16
	I have had a hard enough time deciding for myself.	25:18
	I do not believe a Christian	25:21
	should surrender his conscience to the state.	25:23
	He should not allow someone else	25:26
	to make his decision for him.	25:28
	I do believe that the word of God to us in this hour	25:31
	is that we as individuals and as a people,	25:34
	stand before Him free and responsible to act His will,	25:37
	as he gives us to see it.	25:41
	And that we can fall on His mercy and forgiveness	25:43
	when we fail to achieve that calling.	25:46
-	Almighty God, our heavenly Father.	25:52
	Each one of us needs thy guidance, thy truth,	25:55
	especially thy personal presence.	26:00
	Give us the guidance of the Holy Spirit	26:03
	as we seek to make our own decisions.	26:06
	And we pray for thy sustaining grace	26:09
	to be upon all thy sons and daughters in this world,	26:12
	who are seeking conscientiously to do thy will.	26:17
	Who do not always act alike, who do not always think alike.	26:22
	But granted, all of us may come at last to thy mercy	26:27
	and to thy grace, and to thy person.	26:32
	Through Jesus Christ, our Lord.	26:36
	Amen.	26:38
	("Guide Me, O Thou Great Jehovah")	26:42
	(congregation singing)	27:20
	(soothing organ music)	29:33

Item Info

Title:

Howard C. Wilkinson and Ninian Beall - "Christian Obedience in Time of War" (May 5, 1968)

Permalink:

https://idn.duke.edu/ark:/87924/r4qc0070h

Date:

May 5, 1968

Speaker:

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 RR-0432
ref6067_d62
uachapelsermaud
duke:628453
dcrau002424
ark:/87924/r4qc0070h
6da4e8fe-359e-4084-9df4-acbc0f2d3837

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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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Howard C. Wilkinson and Ninian Beall - "Christian Obedience in Time of War" (May 5, 1968)

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Duke University Archives

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