Robert E. Cushman - Baccalaureate Service (June 6, 1971) / Duke Chapel Recordings / Duke Digital Repository

(organ music playing over choir)

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If we say we have no sin, we deceive ourselves

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and the truth is not in us.

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Therefore, let us offer unto God,

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our unison prayer of confession and for pardon.

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Let us pray.

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Forgive us our sins, oh Lord,

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the sins of the present and the sins of the past,

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the sins of our souls and the sins of our bodies,

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the sins of our youth and the sins of our age.

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Our casual sins and our deliberate sins.

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Our secret sins and our presumptuous sins.

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Forgive us the sins which we have done to please ourselves

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and the sins which we have done to please others.

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Forgive us those sins which we know

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and those which we do not know,

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because they have so laid hold upon us

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that we no longer confess them to be sins.

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Forgives us them, oh, Lord.

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Forgive them all for thy mercy sake, amen.

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And hear these words of assurance of sin forgiven

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from the Book of the Psalms.

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"The Lord is gracious and merciful, slow to anger,

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and abounding in steadfast love.

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The Lord redeems the life of His servants.

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None of those who take refuge in Him will be condemned.

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Therefore let us be of good courage."

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The Old Testament lesson this morning

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is found in the Book of Joel, in 2.

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"Blow the trumpet in Zion, sanctify a fast,

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call a solemn assembly, gather the people,

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sanctify the congregation, assemble the elders,

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gather the children, even the nursing infants,

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let the bridegroom leave his room and the bride her chamber.

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Between the vestibule and the altar, let the priests,

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the ministers of the Lord weep, and say,

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'Spare thy people, oh Lord, and make not thy heritage

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a reproach, a byword among the nations.

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Why should they say among the peoples,

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where is their God?'

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And it shall come to pass afterward,

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that I will pour out my Spirit on all flesh.

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Your sons and your daughters shall prophesy,

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your old men shall dream dreams

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and your young men shall see visions.

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Even upon the men servants and maid servants,

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in those days I will pour out my Spirit."

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The New Testament reading is found in the Book of Matthew 7.

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"Be aware of false prophets who come to you

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in sheep's clothing but inwardly are ravenous wolves.

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You will know them by their fruits.

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Are grapes gathered from thorns or figs from thistles?

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So every sound tree bears good fruit,

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but the bad tree bears evil fruit.

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Not everyone who says to me,

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'Lord, Lord,' shall enter the Kingdom of heaven,

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but he who does the will of my Father who is in heaven.

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On that day, many will say to me,

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'Lord, Lord, did we not prophesied in your name?

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And cast out demons in your name?

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And do mighty works in your name?'

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And then will I declare to them,

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'I never knew you, depart from me you evil doers.'

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Everyone then who hears these words of mine and does them,

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will be like a wise man who built his house upon the rock

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and the rain fell and the floods came,

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and the winds blew and beat upon that house,

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but it did not fall because it had been founded on the rock.

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And everyone who hears these words of mine

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and does not do them, will be like a foolish man

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who built his house upon the sand.

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And the rain fell and the floods came, and the winds blew

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and beat against that house and it fell.

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And great was the fall of it."

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"And when Jesus finished these sayings,

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the crowds were astonished at His teaching

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for He taught them as one who had authority

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and not as their Scribes."

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(organ music playing over choir)

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(gentle organ music)

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(congregant coughs)

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(gentle organ music)

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(choir sings in foreign language)

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♪ Hallelujah, hallelujah ♪

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The Lord be with you.

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Congregation

And also with you.

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Let us pray.

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Let us offer unto God the litany of thanksgiving.

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Hear, oh, God this prayer of thanksgiving,

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which we offer onto thee.

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For the homes from which we came, for parents and guardians

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and sponsors who believed in education

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and made it possible for us to be at Duke,

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and to leave this university as its sons and daughters,

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we give thee thanks and praise for the interplay

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of the colleges and schools, undergraduate, graduate,

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and professional, which widened our horizon and deepened

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our understanding and stretched our imagination.

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We give thee thanks and praise for people,

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all kinds of people.

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For classmates who grew with us, and cheered us

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and accepted us as friends.

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For teachers who realized that a good instructor

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teaches a person as well as a subject.

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For administrators whose eyes twinkled,

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even when the chin was firm.

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For janitors, maids, secretaries, kitchen help,

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maintenance crews, known and unknown,

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who worked for our benefit.

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We give thee thanks and praise

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for the memories which will haunt us

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for better or for worse.

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The colors in the fall,

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the indoor stadium after thanksgiving,

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the gardens in the spring, the library, the lab,

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the chapel, the unions, Branson page, newspapers, flyers,

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and placards, marching, and standing and sitting.

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For all memories, we give thee thanks and praise

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for the fact that this university still pays more

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than lip service to (speaks in foreign language)

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to knowledge, which is linked with a reverence,

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to insight that has a place for piety,

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to one all before the universe,

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which may be the beginning of wisdom.

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We give thee thanks and praise, for thyself, thy profits,

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psalms and law givers, for Jesus of Nazareth

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and for thy Holy Spirit, glory be to thee, oh God, amen.

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And now let's offer a prayer of intercession.

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Oh God, who knit us all together in mutual love

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and responsibility for one another,

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hear our prayer of intercession for all kinds of folk.

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In a time of international strife and national division,

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of racial tension and class struggle,

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of college chaos and academic bewilderment.

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On behalf of all men,

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we pray for peace but not without justice.

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We pray for quiet, but only if the issue is have honestly

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been faced and resolved.

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We pray for honor, rather than victory,

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for understanding rather than mastery,

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for sanity rather than success,

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for the triumph of thy way, rather than ours.

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For thou are the love which is goodwill,

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the creator, sustainer and redeemer of all men, amen.

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And let us offer a prayer of supplication for ourselves.

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All Mighty and eternal God who are Alpha and Omega,

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the God of beginnings and endings.

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Hear our prayer for ourselves,

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especially for those of us who now complete

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another phase of their continuing education.

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We pray for our university, holding in glad remembrance,

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those who so believed in a heritage of learning

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and reverence, that they gave to it their thought,

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their wealth, their service.

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We pray for our university,

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grateful for its present even when we are angry with it.

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Pleased with its successes,

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though not blind to its failures.

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Glad of it's friendship, it's interplay of minds and hearts.

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And at this time we commend to thee those of our number

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who have finished their course on earth.

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Trustees, faculty, students of the graduate school,

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give them thy rest and thy peace.

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We pray for our university thinking of its future,

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which we shall watch as alumni, as friends,

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as happy critics.

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We present to thee our hopes for our school,

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that it may enter graciously and gladly and determinately

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into wider fields of welfare,

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ever seeking to bind more closely in learning and reverence

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to thy glory and our good.

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So we deliver to thy keeping, another academic year,

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the classes of 1971, the graduate of 1971,

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in their various disciplines.

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Bless them, bless each of them, bless all of them, amen.

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And now as Jesus taught His disciples, we pray together,

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saying, "Our Father who art in heaven,

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hallowed be thy name, thy kingdom come.

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Thy will be done on earth as it is in heaven.

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Give us this day our daily bread

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and forgive us our trespasses,

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as we forgive those who trespass against thee.

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And lead us not into temptation, but deliver us from evil.

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For thine is the kingdom and the power and the glory,

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forever, amen."

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(organ choir music)

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(choir sings indistinctly)

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In the name of the Father, and of the Son

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and of the Holy Spirit, amen.

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This sermon today is offered in the name of God,

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and dedicated to all parents,

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especially to those of our graduating classes.

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This, like God, the Father, have the doubtful privilege

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of being authority figures.

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This status as I am told, does not everywhere today

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enjoy universal popularity.

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Since however, parents share with God,

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in search an inescapable priority and being

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if not in knowledge, they may deserve some sympathy

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for the travail attaching to this unavoidable proceedings.

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As I attempt this Baccalaureate sermon,

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as part of what the chronicle rumors

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to be superfluous ceremony.

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I do seek to say something helpful to graduates,

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as well as to parents.

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Certainly in the English speaking world,

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the commands when the occasion with the Baccalaureate,

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has been time on or in the agenda of the academic year.

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It intends to celebrate achievement,

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namely, that of you who are graduating today.

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Therefore there has been and may yet be a place

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for a today on, that is glory to God,

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somewhere in the university calendar.

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Even if it is about in the direction of an authority figure,

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it roads in an ancient tradition

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that may still be worth heeding.

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The Baccalaureate in fact, has for centuries symbolized

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the union between sacred and profane learning.

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In the oldest universities of Europe,

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these two, sacred and profane learning, were yoked together.

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In this tandem, they early migrated to the new world

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and found harbor at William and Mary, Harvard and Columbia.

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Most lately, this pair found reaffirmation in the motto

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of the youngest of American universities,

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our own, Duke University.

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Before you depart these precincts,

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I hope you will have noticed our motto

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as it is sculptured in stone

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at the entrance of this sanctuary.

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On our scutcheon it reads, "Eruditio et Religio."

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It means to affirm the union of learning and high ethic,

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thus sacred and profane learning are evidently

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yoked together in the intention of our founders.

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It was this sort of cohabitation they esteemed and allowed

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for in their legacy of aspiration for us.

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Furthermore, you will find that aspiration spelled out

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on a bronze tablet, east of Mr. Duke's statue.

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Under his watchful eye,

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if not within reach of the flick of his cigar.

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Like all other men, Mr. Duke's vision

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has exceeded his grasp.

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Fundamentally perhaps, it is because this yolk of learning

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and piety, I refer to, has become tenuous among us

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or downright sundered,

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that I find the privilege of the Baccalaureate sermon today,

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overwhelmed by the burden of it.

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Possibly it is the moral confusion of our times.

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Perhaps it is blown weariness with academia,

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coupled with suspicion of your apathy,

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and my own aversion to captive audiences.

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In any case, in order to communicate,

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it is necessary to know with whom one speaks.

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To be sure about this,

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there is never given us entire confidence

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even when we conversed with the closest of our companion.

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Alexis Carol was right,

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when he spoke of "Man, The Unknown."

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In our day, I sometimes think I would amend to read,

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"Man, The Unknowable."

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In our day, the only way we can know one another

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or in any day, is by openness.

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That is by the will to self revelation.

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But that requires goodwill,

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which is the supreme mark of our humanity.

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When it is absent,

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we traffic with one another wearing masks,

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perhaps your beards and long hair are your mask.

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Do you decline to be known

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or do you wish to be known as someone else,

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but who?

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Perhaps you yourselves, do not really know,

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but are still looking for the answer.

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Accordingly my problem this morning is that,

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I have far less certainty to whom I speak

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than at all the quarter century that I have

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from time to time addressed students from this pulpit.

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Either you appear maxi, that is in hiding

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from, or you go mini, that is, you go native.

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In these years, it seems to me, you will have somehow

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been afraid to be yourself, to be known for you.

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Your clothing is almost invariably costume

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as it is this morning.

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Often it is jolly even wholesome,

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but it appears always as a disguise.

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You are barefooted or near naked.

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If you are, I do not therefore know you better,

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if too is a ploy, a disguise,

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where you call attention to your body

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or your long hair or your beards,

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but precisely not yourself.

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Is it a distraction?

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Is it intended to be?

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What are you afraid of?

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Are you hiding, from who?

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To whom am I speaking?

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So I think my problem as Baccalaureate preacher today,

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is my mistrust concerning your real identity,

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your aims, presiding motives and controlling incentives.

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Shall I trust the chronicle of recent years,

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especially your years?

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That shameless smut, it's part as an ideology.

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It's intemperate saw upon persons,

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it's intellectual mediocrity.

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Shall I take its messages as indicative of your identity?

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If it does not represent you, it occurs to me to ask,

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why you have not withheld that portion of your general fee

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that is in subsidy long since.

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You are its publishers.

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If you are not, nobody else claims to be.

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When have you fired the editorial board

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by the simple method of non-support?

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If your own publications misrepresent you,

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if they stereotype the public mind about you,

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is it not strange, that confusion is the broad

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concerning your identity and the nature of this subculture

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in which you seem to burrow?

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On the other hand, if I ignore your disguises,

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if I converse with you individually,

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if I overlook your sundry masks, your dishevelment,

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your publicists and ever ready interpreters.

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I usually find that we can converse,

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and sometimes even communicate.

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To be sure, this is within the fixed limits

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that are set to a mutual human, no ability.

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But let no one mistake, there has been no time

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in the history of Western civilization

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when communication between persons

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was more difficult or elusive.

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That is why psychiatry and alive therapeutics

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flourish today.

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Religion and other avenues of community

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failing to provide the way,

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some escape must be had from the endemic disease of privacy.

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This too, in a time when the technologies and the mass media

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vomit more sounding brass for consumption in a given year

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and process more data than has been disgorged

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from the time of Abraham of Judea, to Abraham of Lincoln.

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And no one is, I fear, thereby notably the wiser.

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It is possible I summarize this morning,

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that the part of your resolve to disguises is his refuge

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from the flood of undigested verbiage and facticity

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full of sound and theory but signifying little

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or nothing in virtue up, perpetual over sound.

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Learning requires cessation of input,

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and a certain periodicity of ingestion.

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But we are hapless victims of bombard much in these days.

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And from this modern barbarism,

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I think you instinctively hide,

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and possibly among other ways, by going native.

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Despite your accesses and some aberrations

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born of your panic, you are, as I observe you individually,

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predominantly a benin generation,

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who are not acting on mass.

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You long for quietness, for peace,

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for your main simplicities, for authentic love.

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You'll keep going, you'll survive,

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because as young men and young women, you see visions

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in the manner of Joel's prophecy.

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Your protestations are enforced, I think

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by fears for the future that sometime leave you desperate.

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You look about you, you will see little official to hold to,

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little that is organized to trust,

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and precious little public leadership

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that claims your loyalty, even in the university.

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Most of the time you sensed yourselves as alone

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in a mass society that is out of control, or seems to be.

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And so are you clinging to one another,

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you make a subculture to dwell in.

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You improve on that by moving into communes,

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you'll profoundly resent the irrefutable fact

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that you are the kept children of an affluent society.

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So you are orphaned in the midst of plenty.

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Both the love of your parents and their unprecedented

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ability to subsidize you and your card college.

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You love them,

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and some of you hate what they seem to represent.

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You call it the system.

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You know that they know they are in a kind of bondage,

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you long for new freedom, for emancipation.

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And some of you in the name of liberation

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and alleged maturity,

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make the university a layer for cohabitation.

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(congregation laughs)

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It is a kind of belated acquiescence to the perspective,

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I think, of Matthew, our nose pensive lines in Dover B.

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You disgust your vision of a better world and exclaim,

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"Our love, let us be true to one another."

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For the world which seems to lie before us

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like a land of dreams, have really neither joy, nor love,

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nor light, nor certitude, nor peace, nor help from pain.

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And we are here as on a dark link planes,

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sweat with confused alarms of struggle in flight,

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where ignorant arm is clashed by night.

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If I'm not mistaken, you can claim these words for your own

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with greater justification than Matthew Arnold Good,

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a hundred years ago.

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His face was then reeling

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under the assault of philosophic naturalism.

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Yours reels under the bludgeoning of circumstance

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that has been the catastrophic global tumult

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of the 20th century.

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In spite of the recent triumphs of technology,

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the handle slick society into which you were born,

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you apprehend, you perceive, and you fear,

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that it is all a house built upon the sand.

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That the flood tide is swelling.

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That the winds blow.

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That the house is collapsible.

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You do what you can do.

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You go naked.

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You hide behind long hair,

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near nakedness and native costuming.

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You say, "Our love, let us be true to one another."

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You protest, you confront every establishment,

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you know better how to run the university,

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and from the perspective of your subculture,

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it is doubtless true.

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To sum it up, you're and you're entitled to be, I believe,

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the concerned generation.

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You are also, I think, a generation in hiding.

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Hair is the way to go underground sometimes

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without leaving town.

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You really haven't had too much fun in your college years

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certainly not in the old styles

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with which some of us are familiar.

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When have you been carefully in these years?

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Along with your benignity,

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punctuated by all outbursts of all times

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in temperate protests.

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There has been, I believe a persuasive sobriety

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fostered by underlying this peace.

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Always, there has been in the background,

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the threatening drum beats of Vietnam, the debacle,

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the intellectual and moral bankruptcy

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of American foreign policy.

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But I do not want this morning to pass without recalling

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that you have also had moments of vision,

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when you'll have joined with the prophet Joel

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and Martin Luther King in dreaming dreams.

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In the year of the vigil, remember April, 1968.

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You as a class, were in your freshman year.

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"I have a dream," Martin Luther king was proclaiming then

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and in his death, you joined him in dreaming.

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It was my privilege to speak to you then.

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I knew at that time who we were, you, most of you, and I.

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We worked together, possessed of a common mind,

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galvanized into a unison bond over the wakened conscious.

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Do you remember?

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It was holy week.

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The memorial service in this sanctuary was relayed

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by Mike's out onto the campus.

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Some of you were there, in the disciplined company,

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seated in sectors, in silent protest,

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quiet self-disciplined and alert.

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Inside this sanctuary there were as many persons

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as there are here today.

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Perhaps you were among them.

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Possibly some of you will remember,

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words which I was then truly privileged to speak,

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as vehicles of our common shame and equally common hope.

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"This is Holy week," I said.

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What has strange coincidence.

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Ever since last Thursday night,

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I have been haunted by the words,

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"Greater love hath no man than this,

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that a man lay down his life for his friends."

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And there is added, "Ye are my friends if you do

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whatsoever I command you."

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Is it possible I ask then that,

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Martin Luther King accepted the friendship of Christ

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and thereby became a friend to all.

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Is it possible I ask you now, that by his friendship,

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he escaped from withdrawal into openness

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and from the disguises of privacy into courageous effort

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to resolve what I call then,

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the contradiction in American life,

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between the principle of its dedication

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and the maxims of its practice.

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The previous day, the editor of response,

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a divinity school publication,

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had written of Dr. King, "He was one of those men of vision

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who demanded of democracies' its potential."

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Those were true words.

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But the editor spoke also at that time to our common mind

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when he added, "It is a tragedy that for many of us

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his dream became our nightmare.

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To this, I replied that Good Friday.

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For some it may be so,

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the nightmare of a tortured conscious.

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For others, it has already been a restoration.

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For some, it has been a rebirth of conscious.

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This can become truly holy week for us

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if we will unite ourselves to his dream,

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and claim his vision for our own.

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"I have a dream," Martin Luther king was saying,

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"that one day this nation will rise up

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and live out the true meaning of its creed."

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We all felt it was right.

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You graduating seniors were freshmen then.

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Many of you responded then in unison to the outrage

45:56

conscious of your fellows and of the nation.

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Day and night, you sat in vigil.

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We have all been in long and some time very well

46:05

during ways since that high moment of renewal.

46:09

But it is part of your history.

46:12

But where are we?

46:15

Where are you now?

46:17

Where are you going from here?

46:20

With what dream are you now enraptured?

46:22

By what vision are you now led?

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And with what vocation are you presently charged

46:27

for the day after tomorrow?

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That is the question.

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You will have to answer for yourselves

46:35

for you wear your own disguises and masks.

46:38

These conceal your inmost intention.

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I have ventured rationally, no doubt,

46:48

but I hope not unkindly, to probe your exterior.

46:49

But I no longer claim to understand you.

46:54

Perhaps this is because I am an authority figure

46:58

and there has come a wall between us.

47:01

In many ways I think you are a wounded generation,

47:04

as well as a concerned one, and one in hiding.

47:09

And I have tried to indicate that I understand in some part

47:13

why it is so.

47:18

As to where you are going and as to your vocation

47:20

appearances seem at times to indicate that

47:23

you are going naked.

47:26

And when the house built upon the sand is engulfed

47:29

by tide and flood,

47:32

it is indeed proven to take to the beaches.

47:36

It is however hard to make a bold vocation of beach calming.

47:39

And let me remind you of a matter

47:45

that has recurrently failed as often as it has been tried,

47:47

there is no passage way back to the garden of Eden

47:51

or to a man's original innocence.

47:55

The way about redemption, corporate or individual is,

47:58

it appears otherwise.

48:03

Utopia has always proved elusive.

48:05

I will close by reference to the judgment

48:10

of another educator.

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Dean Lee McDonald, the Pomona College, California.

48:16

He finds that the crisis in education today

48:21

is at least twofold.

48:24

He sees it as a crisis of vocation

48:27

and a crisis of authority.

48:30

The crisis of vocation he thinks,

48:33

maybe the most important problem

48:36

faced by college students today.

48:38

Not just the problem of finding a job,

48:42

but finding a pattern of life work that is congruent

48:46

with a fundamental commitment

48:50

as to the way things ought to be.

48:53

If Dean McDonald is right,

48:57

and in my experience he is dead right,

48:59

then your perplexity and restlessness is understandable.

49:01

You are as you ought to be,

49:06

dreamers in search of an altered society.

49:08

My counsel today is that you will have to remake it

49:12

as you were told to do so.

49:16

It will not be made available to you as a handout

49:19

like almost everything else you have had so far.

49:22

To discover this, there with is to discover a vocation.

49:27

But it is to learn also that the now generation

49:33

has its work cut out for it as long as it lives.

49:38

But on your way, remember the wisdom of Robert Browning,

49:43

"That a man's reach always exceeds his grasp."

49:49

Otherwise you will continue a utopian,

49:53

in search of the garden of Eden.

49:58

And for the comfort of your parents, for I am also one,

50:01

I will convey something that it took me

50:06

more than half a century to learn, not in theory,

50:09

but in the way of hard experience, it is this,

50:13

"That dependency breeds resentment in the dependent,

50:18

and excessive dependency generates anger and hostility."

50:22

If you are an angry generation,

50:27

if you resent all authority figures,

50:30

is it because in this most affluent society of all time,

50:33

you are perhaps, and through the choice of nobody,

50:38

dependent to an unprecedented degree.

50:42

This is the society you resent,

50:46

the one that nurtured you

50:48

and from which you have been able to do little but receive.

50:49

And this brings us to the crisis of authority.

50:54

For longer perhaps, than anyone in this university,

50:59

I have as an administrator,

51:02

encountered the crisis of authority.

51:05

I know what it means to be an authority figure,

51:09

as Gilbert and Sullivan once rhymed it,

51:13

"When constabulary duties to be done,

51:16

a policeman's law is not a happy one."

51:21

Indeed it isn't.

51:25

Neither Gilbert nor Sullivan

51:28

however steady, was unnecessary.

51:29

The point however, is not one I wish to press this morning.

51:32

I wish to look more deeply into the crisis of authority.

51:36

I offer for your reflection one consideration,

51:40

which may make this a Baccalaureate sermon.

51:44

That is, one that unites sacred with profane learning.

51:48

Dean McDonald goes on to offer this profound surmise.

51:54

He says, "Perhaps it is because our sense of the authority

52:00

beyond human authority is so weak in our time

52:08

that human authority is despised."

52:13

This, he correctly observes is a religious problem.

52:17

If so, the most distressing societal problems of our time

52:22

refers back, perhaps, to the impoverishment

52:27

of religious faith and commitment in our communities.

52:31

In that case sociological and political problems

52:36

may ultimately be theological ones.

52:40

If the only authority you perceive in your father or mother,

52:44

the Dean, the Mayor, the Governor, or the President,

52:49

is merely human, that is positive.

52:55

If structure, law and every establishment

52:59

reflect only the class that happens to be in power,

53:03

then indeed, revolution and overthrow is at the disposition

53:07

of a superior power that can master it.

53:14

Then, as Callicles long ago affirmed in Plato's Republic,

53:19

"Right is the power of the strong."

53:25

As an alternative to this ideology that is again

53:30

current among us, as yet, I think another house built upon

53:33

the sand, I recommend for your probing,

53:38

the alternative of building your house upon a rock.

53:42

That rock is variously styled

53:47

in both the Old and the New Testaments.

53:50

Jesus called it the sum of the law and the prophets.

53:54

"Thou shalt love the Lord thy God with all thy heart,

54:00

and with all thy soul and with all thy mind."

54:04

And the second is like unto him.

54:07

"Thou shalt love thy neighbor as thyself."

54:09

It is more difficult to build upon this rock

54:14

than upon any sand.

54:18

It is the stuff of which the dream of Martin Luther King

54:20

was made and which led into martyrdom.

54:23

It is indeed not the garden of Eden,

54:26

to which we are always seeking to return,

54:29

but the garden of Gethsemane,

54:33

which we are always seeking to avoid.

54:35

It is the narrow way and the straight gate.

54:38

It is the acknowledgement that behind every authority

54:42

that can rightfully claim the allegiance of man,

54:45

is the authority of the Most High.

54:48

And that to this sovereign will,

54:51

all authority must be referred

54:53

for its ultimate authorization.

54:55

Finally, as a Baccalaureate preacher,

54:58

in the Christian tradition,

55:04

I would be less than honest if I did not refer you to Him

55:08

who taught as one having authority, not as the Scribes.

55:11

And whose authority was just exactly that incomparable

55:17

in achievement of matching in life and death,

55:21

the truth that He taught.

55:24

This kind of authority stands in the light

55:26

of its own self authenticating goodness.

55:29

I cherish for each of you, the hope,

55:34

as you go forth from this subculture,

55:37

that you may find an authority big enough,

55:40

both to command and to empower your vocation.

55:43

If you'll do I believe in the end,

55:48

it will be because you have been able to honor

55:50

the motto of this university,

55:53

that is, "To unite profane learning

55:55

with allegiance to ultimate authority."

55:59

In that vision, in that alliance,

56:02

I believe you will find the direction

56:06

for any worthy vocation.

56:09

Try it before you are much older.

56:13

Amen, let us pray.

56:16

In the name of the Father, and of the Son

56:20

and of the Holy Spirit.

56:24

We dedicate these words to thy glory, amen.

56:27

(organ music playing over choir)

56:50

-

Let the congregation rise and receive the blessing of God.

1:03:08

Unto God's gracious mercy and protection, do we commit you.

1:03:17

The Lord bless you and keep you.

1:03:25

The Lord make His face to shine upon you,

1:03:31

and be gracious unto you.

1:03:35

The Lord lift up His countenance upon you,

1:03:39

and give you peace and joy this day and forevermore.

1:03:43

♪ Amen ♪

1:03:56

♪ Amen ♪

1:04:04

♪ Amen ♪

1:04:12

Robert E. Cushman - Baccalaureate Service (June 6, 1971)

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Duke University Archives