Howard C. Wilkinson - "One - Man Dialogue" (October 31, 1971)

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-	Confession of our sins to set forth our praise,	0:06
	to hear the most holy word, to declare our faith,	0:10
	to ask for ourselves and all people, those things,	0:15
	which are necessary,	0:19
	for the body and soul	0:20
	to offer the service of our lives	0:22
	and to receive the blessing.	0:25
	Wherefore,	0:28
	let us invoke God's presence	0:29
	with us now and confess our sins	0:31
	in this almighty presence.	0:34
All	Almighty and most merciful father,	0:38
	we confess that we have sinned against thy love	0:41
	and against thy truth,	0:46
	neither with heart nor soul nor strength	0:49
	have we loved thee nor have we loved	0:53
	our neighbor as ourselves.	0:57
	We confess especially that we have not loved thee,	1:00
	with all our minds.	1:05
	We have not owned thy Lordship in our thinking.	1:07
	Wherefore, we pray thee, to have mercy upon us,	1:12
	forgive the sins we have done to please ourselves,	1:17
	and the sins we have done to please others.	1:22
	Forgive us those sins, which we know	1:26
	and those sins which we know not.	1:29
	Forgive them all of thy great goodness	1:33
	through Jesus Christ, our Lord, amen.	1:36
-	Who is like unto God who pardons iniquity,	1:42
	and passes over transgressions.	1:45
	He does not retain his anger forever	1:47
	because he delights in steadfast love.	1:50
	He will again have compassion upon us.	1:54
	He will tread our inequities underfoot.	1:57
	He will cast all our sins into the depths of the sea.	2:00
	Amen.	2:05
	(gentle music)	2:10
	(woman singing)	3:22
	(choir singing)	9:10
	The scripture lesson today comes	9:54
	from Roman seven and eight.	9:56
	The law is spiritual, we know that,	9:59
	but then I am a creature of the flesh	10:02
	in the thraldom of sin.	10:05
	I cannot understand my own actions.	10:07
	I do not act as I want to act.	10:11
	On the contrary, I do what I detest.	10:14
	Now when I act against my wishes,	10:18
	that means I agree that the law is right.	10:20
	That being so it is not I who do the deed,	10:24
	but sin that dwells within me.	10:27
	For in me, that is in my flesh,	10:30
	no good dwells I know.	10:33
	The wish is there but not the power of doing what is right.	10:36
	I cannot be good as I want to be	10:41
	and I do wrong against my wishes.	10:44
	Well, if I act against my wishes,	10:47
	it is not I who do the deed, but sin that dwells within me.	10:50
	So this is my experience of the law.	10:55
	I want to do what is right, but wrong is all I can manage.	10:58
	I cordially agree with God's law so far	11:03
	as my inner self is concerned,	11:07
	but then I find quite another law in my members,	11:09
	which conflicts with the law of my mind	11:13
	and makes me a prisoner to sins law	11:16
	that resides in my members,	11:19
	thus left to myself.	11:22
	I serve the law of God with my mind,	11:23
	but with my flesh I serve the law of sin.	11:26
	Miserable wretch that I am,	11:30
	who will rescue me from this body of death.	11:33
	God will, thanks be to him	11:36
	through Jesus Christ our Lord.	11:39
	Thus, there is no doom now	11:41
	for those who are in Christ Jesus,	11:44
	the law of the spirit brings the life,	11:47
	which is in Christ Jesus.	11:50
	And that law has set me free	11:51
	from the law of sin and death.	11:54
	Amen.	11:56
	(choir singing)	12:07
	Be seated.	12:44
	The Lord be with you,	12:51
	let us pray.	12:54
	Our heavenly God,	12:57
	we come before you to exalt you	12:59
	and praise your name for you have done	13:02
	and will do wondrous things.	13:05
	The works of your hand are certain and just.	13:08
	They are done in truth and confidence.	13:13
	You have been a strong hold to the poor	13:17
	and to the needy in their distress.	13:20
	Your justice stands forever.	13:23
	Your demands are true.	13:25
	You have sent liberation to your people	13:28
	and to eternity you will uphold your covenant.	13:31
	Blessed and holy is your being	13:35
	your knowledge and wisdom is perfect.	13:38
	We come before you also to give you thanks	13:41
	for all that you have given us,	13:45
	our lives, the lives of others	13:47
	and the community of the faithful.	13:50
	We give thanks that all people are loved by you	13:53
	and that you have given us a good earth	13:57
	from which to sustain all things that have life.	14:00
	We give thanks for the joy and sorrow	14:04
	that faces us and draw strength	14:07
	and courage from each new opportunity and challenge	14:10
	that life presents to us.	14:14
	We are grateful for the tolerance	14:17
	that you have with our blundering, misinformed, fearful,	14:19
	stumbling toward your kingdom	14:24
	and pray for the courage to try everything.	14:27
	We pray that we can never hope for too much	14:30
	from the growing unity of mankind.	14:34
	We offer now our prayers of intercession.	14:38
	We pray for the poor and hungry	14:42
	for migrant workers and the unemployed.	14:45
	We pray for the street and ghetto people	14:48
	and children who are unwanted in their homes.	14:51
	We pray for prisoners and exiles	14:55
	and for all the persecuted	14:58
	because of conscience or resistance.	15:00
	We pray for the sick and suffering in mind or body	15:03
	for alcoholics and those spaced out on drugs or fear.	15:08
	We pray for prostitutes, for policemen,	15:14
	for jailers and soldiers,	15:17
	and for all prisoners of a degrading system,	15:19
	we pray for the oppressors,	15:23
	exploiters and imperialists	15:25
	that they may be confused and disarmed by love.	15:28
	We pray for the masters of war	15:32
	that they may be given a new transplant of flesh	15:35
	in place of their heart of stone.	15:39
	We pray for all whom we fear, resent or cannot love.	15:41
	And for the unlovable,	15:47
	we pray for all minority people	15:49
	that they may truly gain power	15:52
	and freedom and be able to determine their own lives.	15:54
	We pray for all white people	15:59
	that they may learn how racism oppresses even them,	16:01
	and that they may find the courage and energy	16:05
	to overthrow all our racist systems	16:08
	for the betterment of all mankind.	16:11
	We pray for all those who are close to us here	16:13
	and in every place,	16:17
	we pray for the reconciliation of mankind	16:19
	through nonviolent revolution,	16:22
	we pray for an environment without pollution.	16:25
	We pray for all churches	16:29
	that they may be both prophetic and priestly.	16:31
	And finally, we pray for all that	16:36
	we are not wise enough to ask for ourselves.	16:38
	We call on you our God to bind us together in solidarity	16:42
	with all people who are using their lives	16:47
	to resist evil and affirm love and justice.	16:51
	We bind ourselves to you as we pray together,	16:55
	the prayer given to us by Jesus.	16:59
All	Our father, who art in heaven,	17:03
	hallowed be thy name,	17:06
	thy kingdom come, thy will be done on earth,	17:08
	as it is in heaven.	17:14
	Give us this day,	17:16
	our daily bread and forgive us our trespasses	17:17
	as we forgive those who trespass against us	17:21
	and lead us not into temptation,	17:26
	but deliver us from evil.	17:28
	For thine is the kingdom	17:31
	and the power and the glory forever and ever.	17:33
	Amen.	17:37
-	Good morning.	17:57
	Those who are worshiping with us by radio,	18:01
	who are still in bed and have not turned back their clocks,	18:05
	think I should have said good afternoon,	18:07
	Which is another way of saying	18:11
	that it's nice to be preaching	18:12
	to an uncommonly well slept congregation.	18:14
	Before I get into this thing, which we call a sermon,	18:19
	there's something else I'd like to do.	18:22
	I'd like to make a statement,	18:26
	which will be both an explanation of something	18:28
	and a progress report.	18:32
	During the last day and a half,	18:35
	quite a few people have asked	18:37
	who we have in that big box at the back of the chapel.	18:42
	Actually, we don't know what's in that box	18:47
	because we haven't opened it yet,	18:50
	but since it came from Zandum Holland	18:52
	and was sent by Mr. Flynn Tropp	18:56
	and he said that he was sending a little organ	19:00
	in it, we presume that's what it is.	19:02
	Now, that's an explanation.	19:05
	The progress report is the rest of the story,	19:07
	which is that Mr. Flynn Tropp	19:09
	who is building the great organ,	19:14
	which will be between the arches	19:17
	of the great jam just as you come in	19:20
	the main entrance of the chapel,	19:23
	is sending a little,	19:27
	what he calls a positive organ over here	19:29
	to get the sound or the feel of the chapel.	19:31
	And then after he has played it in here	19:36
	and has made his calibrations,	19:39
	he will then tune the large pipes	19:41
	on the instrument that is to be installed later.	19:45
	Okay.	19:50
	Now the sermon.	19:52
	Since January, 1967,	19:55
	when Joe Harris and I preached the first dialogue sermon	19:58
	that had ever been delivered in this chapel,	20:02
	I have had the privilege of preaching dialogue sermons	20:06
	with six other Duke undergraduates,	20:10
	making a total of seven thus far.	20:13
	You would be interested to know that the other students,	20:18
	in addition to Joe Harris are Dennis Campbell,	20:21
	Ninian Bell, Peggy O'Reilly, Reed Kramer,	20:24
	Tom Reiper, and C.G Newsome.	20:29
	But a moment ago, when I stepped into the pulpit,	20:34
	unaccompanied, by any other visible companion.	20:37
	You probably assumed that this would	20:42
	not be a dialogue sermon like those others.	20:44
	However, I want to say right now	20:49
	that it will be a dialogue sermon,	20:52
	perhaps not exactly like the ones which featured	20:55
	two physical bodies visibly present	20:59
	and in close proximity to each other.	21:03
	And having said that, I should hasten to add	21:06
	that it will also not be like the dialogue	21:09
	between Elwood P. Dowd and his imaginary friend Harvey	21:13
	in Mary Coyle Chase's famous Broadway production Harvey.	21:19
	Well, in what sense then will it be a dialogue sermon?	21:24
	It will be a dialogue sermon in the sense	21:31
	that every sermon ought to reflect dialogue	21:33
	in the sense that every major decision you make	21:39
	in your life should reflect dialogue.	21:44
	In the sense that the innermost being of you yourself	21:50
	is in continual dialogue.	21:56
	In the sense that dialogue is really inescapable	22:01
	in all normal living.	22:04
	And one of the hopes I have for this sermon today	22:08
	is that it will bring both the necessity	22:10
	and the desirability of one-man dialogue	22:14
	to the center of your attention.	22:19
	The explanation of this necessity	22:24
	and desirability is that we humans	22:27
	are not sewn together from only one piece of material.	22:30
	We are each one of us separately, a patchwork quilt.	22:36
	You individually are a miscellaneous collection	22:44
	and all the items in the collection	22:48
	do not speak the same word,	22:49
	want the same thing,	22:53
	point in the same direction or act	22:56
	with the same degree of wisdom.	22:59
	Yet all of that hodgepodge collection adds up	23:03
	to just one person who has just one life to live	23:06
	on this earth and most of the time	23:12
	has to behave in something	23:16
	like a unified and consistent fashion.	23:17
	Within my earthly temple, there's a crowd,	23:23
	there's one of us that's humble.	23:27
	One, that's proud.	23:29
	There's one that loves his neighbor as himself.	23:31
	And one that cares for not, but fame and pelf.	23:34
	There's one who's broken hearted for his sins	23:38
	and one who unrepented sits and grins.	23:42
	From much corroding care I would be free	23:47
	if once I could determine which is me.	23:51
	So wrote an anonymous poet,	23:58
	But the relevant point just now is that all of us	24:01
	have to settle the argument finally	24:04
	and determine which is me.	24:07
	You know, Shakespeare gives a beautiful	24:12
	and dramatic portrayal of this one man dialogue,	24:14
	when he brings Hamlet on the stage just after the king	24:17
	and Polonius have slipped off stage	24:22
	and the prince of Denmark then engages	24:25
	in dialogue with himself, "To be or not to be?"	24:29
	That is the question,	24:35
	Whether tis nobler in the mind	24:37
	to suffer the slings and arrows	24:39
	of outrageous fortune,	24:41
	or to take arms against a sea of trouble	24:44
	and by opposing end them.	24:47
	Put yourself in Hamlet's place,	24:51
	when your consciousness is on stage,	24:55
	what is the topic of your dialogue?	25:00
	Is it, shall I change my major from what I have declared?	25:04
	Or shall I continue with the one I chose at first?	25:10
	Or shall I apply for admission to law school?	25:14
	Or shall I try for a PhD in political science?	25:19
	Or shall I declare that I am a conscientious subjector	25:24
	to war and apply for a CO classification?	25:29
	Or shall I allow myself to be drafted into the army	25:32
	and just hope I don't have to kill anybody.	25:36
	Now, the difficulty of making a decision	25:40
	after dialogue is due partly to the fact	25:44
	that we often cannot know what the end result	25:48
	of our decision will be for years and years to come.	25:53
	As part of the difficulty,	25:59
	the other part is due to the fact	26:01
	that at least one strong appeal	26:03
	is usually attached to almost any course	26:09
	we might contemplate taking.	26:13
	So that doesn't really help us with a decision.	26:16
	Suppose for example, someone gives you a joint,	26:21
	tells you to have fun.	26:24
	You perhaps had never before actually faced in your hands,	26:28
	a decision on whether to smoke marijuana.	26:32
	Now you have the decision to make,	26:37
	to smoke or not to smoke.	26:39
	That is the question.	26:41
	Either decision you make has	26:45
	at least one strong appeal going for it.	26:47
	You're told that everybody is doing it,	26:52
	everybody but everybody.	26:54
	You like to do what everybody else is doing, don't you?	26:58
	You were made that way.	27:03
	So was I,	27:05
	you like to do what others are doing	27:06
	just because others are doing it.	27:10
	You're told that it gives you a pleasant feeling.	27:14
	You prefer pleasant feelings to unpleasant feelings,	27:18
	don't you?	27:22
	But there's a voice from an another side of your nature,	27:24
	which speaks up and reminds you that very little research	27:29
	has been done actually on the effects of pot	27:32
	and some medical doctors,	27:37
	and some psychiatrists have strongly insisted	27:38
	that marijuana has some very harmful consequences.	27:41
	Now you wouldn't want to be the victim of bad consequences.	27:48
	Would you?	27:53
	You're also reminded by this other voice in your nature,	27:56
	that laws against the use of pot were passed democratically.	27:59
	And you don't like to see yourself	28:05
	as a violator of democracies decisions.	28:07
	Do you?	28:11
	So your dialogue about smoking pot,	28:14
	or not smoking it becomes real.	28:16
	And you find yourself pulled in two opposite directions	28:18
	by strong appeals.	28:22
	Or again, suppose you're invited to join a typical commune	28:25
	and you don't have a ready-made answer.	28:31
	So you listen to the voices from within and from without.	28:34
	You're told that joining a commune would provide you	28:39
	with warm acceptance by a small group of intimate friends.	28:43
	You would like to receive warm acceptance by a small group	28:52
	of intimate friends, wouldn't you?	28:57
	You're told that communes would offer you plenty of sex.	29:02
	You have a sexual instinct	29:07
	and you'd like to have sex, wouldn't you?	29:10
	you're told that the commune is the great new experiment	29:14
	in human living.	29:18
	Those who join in now will be recognized as pioneers later.	29:19
	You'd find it pleasant to think of yourself as a pioneer,	29:25
	wouldn't you? You know, Magellan, Columbus,	29:29
	Wright Brothers, Buzz Aldrin, you.	29:32
	But a different voice within you speaks up	29:38
	and reminds you that there are reports	29:44
	that many communes have already been known to break up	29:47
	in bitterness and anger	29:51
	with the most responsible members of the commune	29:54
	being hurt the worst, both financial and emotionally.	29:57
	This voice also reminds you that sex without real love	30:03
	and permanent commitment is degrading to personality.	30:07
	And further states that sociologists claim	30:13
	that civilization has to have for its survival,	30:15
	a very strong monogamous marriage,	30:20
	And that the commune movement obviously weakens	30:23
	the institution of monogamous marriage.	30:27
	So you dialogue back and forth,	30:32
	and the dialogue is very real.	30:36
	And you need to hear all of the voices from within you.	30:39
	These are some of the kinds of considerations,	30:46
	which you and I face every day as we carry on	30:52
	our one-man dialogue.	30:55
	We discover that it is very hard work,	30:59
	especially if we're honest with ourselves.	31:03
	If we do not push down some legitimate part	31:08
	of our human nature.	31:12
	And so there comes the temptation to avoid the dialogue	31:17
	if we can.	31:21
	We're tempted to go along with whatever voice	31:24
	is speaking loudly at the moment.	31:27
	If we happen to find ourselves in church, like right now,	31:32
	we go along with a religious sentiment.	31:36
	If we're in the stadium and are	31:40
	on the Duke side of the stadium, we root for the Duke team.	31:42
	But if we're in the class of a professor who dislikes	31:47
	both religion and athletics, we go along with him.	31:51
	My only comment would be that for the student who goes	31:58
	through four years in that kind of sheep like conformity,	32:01
	the most appropriate gift the dean's could give him	32:06
	at the end of the four years	32:09
	would be a sheep skin.	32:10
	One of the settler forms of the temptation	32:15
	to avoid one-man dialogue	32:19
	is the idea that we don't really	32:21
	have to make a choice.	32:25
	We can be smart enough to have our cake and eat it too.	32:28
	So we think.	32:32
	Last Monday evening here in this place,	32:35
	I was seated in the congregation	32:38
	during the formal installation of Dr. Thomas Langford,	32:41
	as Dean of the divinity school.	32:44
	Sitting in front of me was a Divinity Student	32:47
	whose eyes were beholding the installation of the dean.	32:51
	But whose ears were attuned to a transistor radio,	32:56
	which he held closely to one ear	33:00
	while the installation was going on.	33:03
	He was physically present to the installation,	33:06
	but his real attention was given to a musical program	33:11
	being played some distance away.	33:14
	Now, this sort of thing is not to be confused	33:18
	with the rose comment	33:21
	about stepping to the music of a distant drummer.	33:23
	Which he described in Walden.	33:26
	Let's look at that student and the dialogue,	33:30
	which perhaps went through his mind before he came.	33:34
	Would he stay home and listen to his favorite radio program	33:40
	or would he do his duty and attend the dean's installation?	33:45
	He probably imagined that modern technology	33:50
	had made it possible for him to have his cake	33:53
	and eat it too.	33:56
	He could be physically present,	33:59
	but he could also listen to his program.	34:01
	But you see right away that this pretension	34:04
	that he could really do both actually	34:06
	was a subterfuge and it fooled no one.	34:10
	Unless it fooled the man himself.	34:14
	Actually we should resist the temptation	34:18
	to avoid the dialogue	34:21
	and honestly grapple with the pros and the cons,	34:22
	which arise within us.	34:26
	Because our decisions are likely to be more lasting,	34:29
	more realistic, more wise.	34:34
	If we have weighed the alternatives in the balance	34:37
	before we decide.	34:40
	And never forget it,	34:43
	we do have to make decisions,	34:45
	painful as they are.	34:50
	Painful as they often are.	34:53
	This is something which I admire about Billy Graham,	34:57
	he emphasizes in his Hour of Decision program,	35:01
	the necessity for everyone to make a choice.	35:04
	Now, there are a great many churchmen	35:10
	and educators who criticize Billy Graham.	35:11
	And I must admit that I do not myself regard him	35:15
	as an unmixed blessing,	35:18
	But that does not keep me from appreciating	35:21
	the truth of his insistence	35:24
	that all of us reach a point sooner or later,	35:26
	whether we are ready for it or not,	35:31
	whether we like it or not.	35:34
	And even if we are aware of it or not,	35:37
	we must and we do make major decisions about our lives.	35:40
	And it is useless,	35:47
	utterly pointless to protest or deny this.	35:49
	It's therefore better that we make them purposefully	35:54
	and positively after considering the alternatives,	35:58
	rather than to stumble into our decisions	36:03
	in haphazard fashion under coercion.	36:06
	Now I recognize the possibility that someone may feel	36:12
	that this emphasis upon one-man dialogue is unhealthy	36:15
	and that it would tend toward schizophrenia	36:19
	in the personality.	36:22
	But actually I have learned after talking this over	36:25
	with psychiatrists, that the very opposite is true.	36:28
	There's more of a tendency toward schizophrenia	36:34
	and obsessive, compulsive behavior	36:37
	if you don't dialogue with the different parts	36:40
	of your nature.	36:43
	If the port was correct in saying	36:46
	within my earthly temple there's a crowd,	36:48
	then the healthy course would be for one segment	36:53
	of the crowd to converse	36:56
	with the other segment of the crowd	36:57
	and the unhealthy state of affairs	37:00
	would be for them to remain strangers.	37:02
	You will remember the strange case	37:07
	of Dr Jekyll and Mr Hyde written by Robert Louis Stevenson,	37:09
	which is a case in point.	37:16
	They were both the same man.	37:19
	But although	37:22
	Dr Henry Jekyll	37:26
	knew of Mr. Edward Hyde,	37:28
	he did not know that Mr. Hyde	37:31
	inhabited his very own body.	37:33
	They had never met.	37:39
	There was no dialogue, whatever between them.	37:41
	This was very unhealthy to say the least,	37:45
	because in the personality of one individual	37:48
	Dr Jekyll and Mr Hyde went past each other,	37:51
	like two ships in the night.	37:54
	The apostle Paul knew about this ambivalence	37:58
	in his own nature.	38:01
	And he dealt with it in his letter	38:03
	to the Christians in Rome.	38:05
	"I cannot understand my own actions,"	38:07
	he wrote.	38:10
	"I do not act as I want to act,	38:12
	on the contrary I do what I detest.	38:16
	The wish is there but not the power of doing	38:19
	what is right.	38:23
	I cannot be good as I want to be,	38:25
	and I do wrong against my wishes.	38:29
	So this is my experience of the law,	38:32
	I want to do what is right,	38:36
	but wrong is all that I can manage."	38:38
	Thus left to myself,	38:41
	I serve the law of God with my mind,	38:42
	but with my flesh I serve the law of sin,	38:45
	miserable wretch that I am,	38:49
	who will rescue me from this body of death.	38:52
	God will.	38:56
	Thanks be to Him through Jesus Christ, our Lord.	38:58
	Thus, there is no doom now for those	39:03
	who are in Christ Jesus.	39:06
	The law of the spirit brings the life,	39:08
	which is in Christ Jesus.	39:11
	And that law has set me free from the law of sin and death.	39:13
	This is Moffatt's translation	39:20
	of the last part of the seventh	39:23
	and the early part of the eighth chapter of Romans.	39:26
	So you see Paul looked at two sides of his own nature.	39:30
	He consciously saw the ambivalence and the contradiction,	39:33
	which he was experiencing.	39:37
	And he made the decision finally	39:39
	to give his life to Jesus Christ	39:42
	and live by the spirit.	39:45
	This I am sure did not forever end	39:47
	any kind of ambivalence in his life,	39:51
	but it did give Paul a principle around which	39:54
	and a person around whom	39:58
	he could increasingly organize and integrate	40:01
	all of the dynamics of his being.	40:05
	Paul also was given a new frame of reference	40:09
	for his one-man dialogue.	40:14
	This same Jesus Christ is available for you and me today.	40:17
	And our need of him in our dialogue	40:22
	is as great as that of Paul.	40:27
	Let us pray.	40:30
	Almighty God who has made us as we are,	40:33
	who understands us better than we understand ourselves.	40:38
	We turn to you for the solution to our dilemma.	40:44
	And we thank you for the solution,	40:50
	which is offered to us in Jesus Christ.	40:52
	And we accept him as the goal of our lives	40:56
	as the reason of our existence	41:01
	and as our deliverance from sin and death.	41:03
	Amen.	41:08
	(choir singing)	41:51
	(gentle music)	45:01
	(choir singing)	45:52
-	Oh God, of whose gifts we have all received,	53:39
	accept this offering of your people.	53:43
	Remember in your love,	53:46
	those who have brought it and those for whom it is given.	53:48
	And so follow it with thy blessing	53:52
	that it may promote peace and goodwill	53:55
	among all people.	53:58
	And now may God bless you and watch over you.	54:03
	God shine his face upon you and love you,	54:06
	God lift up his face to you	54:09
	and get his peace among you.	54:11
	Amen.	54:14
	(choir singing)	54:20
	(bell chiming)	55:28
	(people chattering)	56:34

Item Info

Title:

Howard C. Wilkinson - "One - Man Dialogue" (October 31, 1971)

Permalink:

https://idn.duke.edu/ark:/87924/r4639q64p

Date:

October 31, 1971

Speaker:

Wilkinson, Howard C.

Contributor:

Duke University. Chapel

Identifier:

UA.17.01.0003 RR-0595
ref6393_w22
uachapelsermaud
duke:628019
dcrau002582
ark:/87924/r4639q64p
9618073d-6090-4fe3-94be-1f27971dcfc1

Digital Collection:

Duke Chapel Recordings

Source Collection:

Duke University Chapel recordings

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Language:

English

Location:

United States
North Carolina
Durham (N.C.)

Format:

Provenance:

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

Rights:

Limited Re-Use

Educational Use Permitted

Rights Note:

This material is made available for educational and non-commercial use. This recording may contain 3rd party materials, such as music or readings that are therefore not covered by the license indicated here. Copyright in this material has not been transferred to Duke University. For other reuses of this material beyond those permitted by fair use or otherwise allowed under the Copyright Act, please see our page on copyright and citations https://library.duke.edu/rubenstein/research/citations-and-permissions.

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Howard C. Wilkinson - "One - Man Dialogue" (October 31, 1971)

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Duke University Archives