Robert L. Johnson - "Faith as Vision" (April 29, 1973) / Duke Chapel Recordings / Duke Digital Repository

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Grace be to you and peace from God, our Father,

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and from the Lord, Jesus Christ.

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Christians are a people who believe

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that life is a gift from God.

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A gift to be accepted joyfully and shared freely.

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We affirm here that we have been given life,

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but most of us have not truly lived.

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We have used our lives with reckless unconcern

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as though they belong to us and to us alone.

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By our own fault, we have abandoned the fountain of waters

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and we have built broken reservoirs which hold no water.

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We speak well of love and we curse our enemies.

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We take pride in freedom

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even as we slide into new slaveries.

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We cry out against exploitation

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as we exploit our selves and our neighbor.

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Therefore, we assemble before God to halt our haste

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and to attempt together to open ourselves

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to the possibilities of the call of God

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to come back again to the Father's healing love.

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And therefore, confident, that if we truly

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and earnestly confess the state of our lives

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before that love, they will be forgiven, restored,

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and returned to us with new meaning and with hope.

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Let us unite in our unison prayer of confession.

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Let us confess our sins together before God.

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Oh God of grace and love, we unburden ourselves before you,

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out of a need of great mercy for we have sinned

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and done much evil in your sight.

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We have lied to ourselves and worn mask

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and not trusted in love.

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We have been unfaithful to the goodness in others.

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We have dealt as misers with hope.

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We have been seeking the pleasures that give us no joy,

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seeking the securities that give us no peace,

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seeking the community that gives us no love.

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Without you, we are but broken pieces of persons.

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In your mercy, forgive us, mend us

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and give us over to the uses of love,

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through Jesus Christ, our Lord. Amen.

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Let us hear these assuring words daily and hourly.

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And in this moment of God's good and forgiving grace,

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we are forgiven.

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God the father gives it. Jesus Christ reveals it.

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The holy spirit bears it to us and to all men.

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Grace is in us.

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Angels may dance in our blood.

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The lame walk. The sick be healed. The mountains rejoice.

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This is the acceptable time of the Lord.

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Now is the day of the Lord's favor.

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Your prayers are heard. Your sins are forgiven.

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Your life is open. You are free to be a servant of love.

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Glory be to the Father, and to the Son,

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and to the Holy Spirit. Amen.

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Let us offer unto God the prayer of all Christians,

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that our Lord taught us to pray together saying,

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Our Father, Who art in heaven, hallowed be Thy name.

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Thy kingdom come, Thy will be done

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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 us.

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And lead us not into temptation,

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but deliver us from evil, for thine is the kingdom,

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and the power, and the glory, for ever. Amen.

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The Lord be with you.

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Let us pray.

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Let us offer unto God our unison collect for the church.

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Oh, gracious Father, we humbly beseech you

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for your Holy Church Universal,

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that you would be pleased to fill it

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with all truth and all peace.

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Where it is corrupt, purify it.

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Where it is an error, direct it.

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Where in anything it is a miss, reform it.

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Where it is right, establish it.

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Where it is in want, provide for it.

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Where it is divided, reunite it.

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For the sake of Him who died and rose again,

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Jesus Christ, our Lord. Amen.

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The old Testament lesson is found in Habakkuk 2:1-4.

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"I will take my stand to watch

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and station myself on the tower

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and look forward to see what he will say to me

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and what I will answer concerning my complaint.

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And the Lord answered me,

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'Write the vision, make it plain upon tablets.

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So he may run who reads it.

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For still the vision awaits its time.

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It hastens to the end.

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It will not lie, for if it seems slow, wait for it.

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It will surely come, it will not delay.

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Behold, he whose soul is upright in him shall fail.

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But the righteous shall live by his faith.'"

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Reading from the Gospel of Matthew 13:10-17,

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"Then the disciples came and said to him,

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'Why do you speak to them in parables?'

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And he answered them, 'To you, it has been given

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to know the secrets of the kingdom of heaven,

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but to them, it has not been given.

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For to him who has, will more be given,

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and he will have abundance.

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But from him who has not,

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even what he has will be taken away.

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This is why I speak to them in parables.

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Because seeing they do not see

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and hearing they do not hear nor do they understand.'

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With them indeed has fulfilled the prophecy of Isaiah

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which says, 'You shall indeed hear but never understand.

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And you shall indeed see, but never perceive.'

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For this people's heart has grown dull

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and their ears are heavy of hearing

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and their eyes they have closed.

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Lest they should perceive with their eyes,

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and hear with their ears, and understand with their heart,

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and turn for me to heal them.

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But blessed are your eyes for they see,

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and your ears for they hear.

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Truly, I say to you, many prophets and righteous men long

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to see what you see and did not see it.

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And to hear what you hear and did not hear it.'"

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Here ends the reading of this morning's lesson.

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Let us affirm our faith.

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We believe in God who has created and is creating,

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who has come in the true man, Jesus,

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to reconcile and make new.

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Who works in us and others by his spirit.

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We trust him. He calls us to be in his church,

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to celebrate his presence, to love and serve others,

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to seek justice and resist evil,

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to proclaim Jesus crucified and risen,

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our judge and our hope, in life, in death,

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in life beyond death, God is with us.

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We are not alone. Thanks be to God.

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Let us offer unto God our prayers of thanksgiving,

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intercession and petition.

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O glorious God,

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You who art the giver of every good and perfect gift.

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We give Thee thanks for this green time and the sun.

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For the walks of love, for small children,

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for shelter from the storm, and for the blessings of sleep.

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Our five and urgent senses praise you, oh God.

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For the large and growing summer sites,

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for sweet airs to smell, for sounds within sounds,

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and for gifts within gifts.

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We praise you oh Lord for all the times and the places

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where men have set compassion before hate

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and have accepted for the sake of us all,

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more than their share of the wounds

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and the sorrow of the world.

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Our hearts praise You for suffering transformed,

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for sorrow comforted, and for joy extravagantly given.

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Our minds praise you for the disciplines of learning,

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for the conversations of wisdom,

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and for the parables of truth that have been given to us.

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And our souls, oh Lord, praise you

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for your love endlessly persuading us out of our darkness

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and into Your marvelous light.

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We've glorify You, our Father,

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that undergirding all of Earth's seeming life,

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all chaos and all calm,

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all clamor and silence is your peace.

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Awesome, amazing and eternal for us.

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Oh Lord, in whom the twisted things are straightened,

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the crippled are enliven and made whole, blind men see,

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and the slain arise in resurrection.

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We lift our prayers for our brothers

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and our sisters across your world.

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We remember before you, oh God, those who are old,

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whose silver thread shine now with honor

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and whose golden anniversaries sing with joy.

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Those who have enough health and money,

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who have found wisdom and learned patience

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and journeyed in faith, may your love be in their lives

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and bless their condition.

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Oh God of all ages, who would not forget the old

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whose health fails, whose children fail,

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and whose courage fail.

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Those who must worry to their dying day about bills.

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Those who feel unwanted and unneeded

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and who have not found faith.

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May your love break through their condition

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and quench their hunger and bring peace.

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Oh God of the strong,

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we remember those who are in the prime of life.

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Those whose work prospers, whose families are happy,

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who eat the fruit of competence and achievement,

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who are glad to be who they are,

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who look back with satisfaction and ahead with anticipation.

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May your power bless their condition

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and sustain them in hope and in joy.

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Oh God, we would not forget before you

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those whose work is frustrating.

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Those who discover in themselves a wound

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which will never heal.

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Whose marriage hurts or breaks.

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Those whose friends move away or fade away.

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Those who wish they were somebody else.

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May your love, our Father, break through their condition

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and quench their need and bring peace.

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We remember before you, our Father,

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the children of the world.

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Those who slurp their milk

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and crawl on the cool, summer grass.

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Who stagger with their first hilarious steps.

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The eager children who play ball

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and climb trees and ride bikes.

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Who get in fights and play games.

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The laughing, crying children whose hugs and kisses

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and tears are food and drink to so many of us.

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May your grace hallow their growth.

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We would not forget, oh God, our Father,

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the children who have no milk to drink.

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Who run from the whine of jet engines

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and scream at the whistle of bombs.

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Those who crawl on hot streets where there are no trees.

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Those whose bodies and spirits slowly starve

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in migrant shacks and in tenant farms.

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May your love, through our actions,

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break through their condition,

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quench their hunger and bring peace.

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Oh Lord of our lives, we ask your presence

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and your power for ourselves and our needs.

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We pray for those of us who are so burdened

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with the sins of mediocrity or guilt

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that we cannot let go of supposed securities

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for fear that justice would strip us naked.

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Ever loving Father, give us other ground to stand on.

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Show us that to renounce complicity to our lower selves

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is the beginning of true security

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in the community of Christ.

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Lord, we pray for strength in our own troubles.

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Oh, judge of history,

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you have let trouble surround us and enter into us.

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Some of us are tired. Some of us are in pain.

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Some of us are sometimes near despair.

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Send your spirit to each one of us

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and underneath our flagging faith,

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put an energy from outside us, we pray.

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Hold us fast in the love of the community,

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remembering that everything we suffer and endure

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has already been suffered and survived by Christ,

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who is our Lord.

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We would remember Jesus before you, Oh God, our Father.

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We remember the simplicity of his life.

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Oh God, without self punishment,

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he reduced his needs to a minimum.

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His message was short.

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He did not travel far nor live long.

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Give us, we ask, oh God, his disciples,

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a share of his simplicity and truthfulness

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so that our success may be of the same kind as His success.

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And our failure may be measured by His failure.

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In His name, we ask these and all things. Amen.

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We welcome to the University Service of Worship

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and to the University pulpit,

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the Reverend Robert L. Johnson,

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the director of the Wesley Foundation

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at the University of North Carolina at Chapel Hill.

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For most of us, as Protestants,

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faith is a matter of hearing, as Martin Luther put it,

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faith is an acoustical affair.

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We are nurtured through preaching,

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through reading the Bible,

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through the study of the catechism, through theology.

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For Protestants, religion has been a verbal, propositional,

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sometimes noisy affair.

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The believer had to hear in order to be saved,

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but that is not the whole story

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of the human encounter with the divine.

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The ear is not the only channel of grace,

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else we would not have Giottos Frescoes at Assisi

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or the Cathedral at Char,

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or the great vaulted space of this chapel.

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Cathedrals were built for people who did not read or write,

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who were yet unaddicted to words.

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While we continue to be dominated too often,

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by the notion that faith

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is a matter of hearing and believing,

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of ear and mind.

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We cannot escape the fact that biblical faith

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from beginning to end is about seeing and caring.

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About heart and about eyes.

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Unfortunately, our worship too often betrays

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this larger range of faithful experience.

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We are overly bound to words.

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The pulpit, and the book, and the sermon dominate

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both our architecture and our liturgy.

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But we cannot forget a rich history of celebration

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in which one worships through dramatic gesture,

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through touch, through taste,

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through smell, through silence.

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Most especially at the Eucharist,

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the words of the Psalmist come alive,

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oh taste and see that the Lord is good.

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And in our church tradition, we have given the task

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of interpreting, of communicating,

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and clarifying the faith to a discipline called theology.

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Theologos.

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But why not a discipline of theographica

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that takes the visual image

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as seriously as the written word.

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The eye as seriously as the ear.

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Matthew's lesson this morning suggests

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that Jesus' use of parables

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recognize this fact of our deadend and limited perceptions.

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You shall indeed hear, but not understand.

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You shall indeed see, but not perceive.

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Your hearts have grown dull and your ears heavy of hearing.

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Lest you should perceive with your eyes

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and hear with your ears.

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The experience of salvation as proclaimed by Jesus,

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salvare, meaning to be healed, to be in good health.

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This experience Jesus taught is a way

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to a totally fresh perception of our world.

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It means new birth, second sight, a third ear,

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a vision that penetrates the ordinariness of the world

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to the core and substance of life.

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It is the difference Carlos Castaneda notes

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between mirror looking and seeing.

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All of this is hard for us to take in

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because our perceptions are skewed.

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We have put the accent on hearing and believing

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on words, on priests, on systems,

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rather than on passion, insight, vision.

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And Jesus ask of us not what do you believe

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or what do you say,

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but what do you see? What do you care for?

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Faith begins less as an act of the mind or the will

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than an act of the imagination.

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A faithful person lives on another level,

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aesthetically, rationally, morally, spiritually.

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And we are called in our faith,

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as in the letter to Ephesians,

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"Awake, O sleeper from the dead,

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the call that echoes through Bach's great Cantata,

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Wachet Auf.

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To be saved, to be healed, is to see afresh.

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And so it was with Jesus.

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He saw something new on the horizon of history.

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He named it the kingdom of God.

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The rule of forgiving law.

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He saw it like a great underground current,

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like an invisible structure,

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like a seed bed of new consciousness.

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And while some would gladly see it

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and give themselves to it,

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others would fail to sense the claim of the kingdom.

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Some seeds would fall on rocky ground.

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Some would be devoured by the birds.

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Some would be scorched by the sun or choked out by weeds.

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A few would send down roots

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and become trees of insight sustained by grace.

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But why did it have to be this way?

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Why could not everyone see?

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Why could not Jesus simply have laid out

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a four full plan of salvation?

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Could it be that He was less interested

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in telling people what to believe

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than in equipping them to see for themselves?

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Can you not read, He set the signs of the times?

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How ironic it is that religion, especially in the south,

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has come to mean for many a set of blinders,

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restricting vision rather than enlarging.

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But the gospel Christ lived was not a set of blinders,

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but a lens to greater vision.

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And we can never forget that first preaching

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to the home folk in Nazareth.

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When Jesus identified his mission

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as a mission of release to the captives.

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Sight to the blind. Liberty to the oppressed.

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The claim of the Christian community through the ages

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is a qualitative difference in conversion.

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The scales have been removed.

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I once was blind, but now I see.

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But what is seen, what is the range of Christian vision?

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I take as my clue to answering this question,

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the way in which Jesus pointed to the love commandment

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as the sum and substance of the law and the prophets,

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and the beginning point of faith

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in which it is said that faith is more than asset

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to doctrine or the response of will to law.

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It is the reach of heart, and mind, and soul, and body.

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It is the passionate encounter of the whole person

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in what Paul Tillich called

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A state of being ultimately concerned.

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It is described by Luther

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as those things the heart clings to.

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It is suggested in the German root of the word belief,

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(speaking German)

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The act of holding deep.

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Through such an act, in such a state we are given,

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as William Blake says, "Eyes of flesh, eyes of fire,

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in which we burn through the ordinariness of the world

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and see wonders and terrors,

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miracles and fresh moral possibilities.

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Indeed, the lamp, the eye is the lamp of the soul."

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Consider then the full range of such faithful vision.

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There is surely a rational dimension to the vision

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in which our minds love the creator

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through exploring the manifold dimensions of the creation,

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probing, discerning order and process,

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change and continuity,

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such vision being the discipline of the scientist,

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questing ever for new meanings beyond established patterns.

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It governed Copernicus in exploring an expanded universe.

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It spurred Columbus daring venture into roundness.

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It was the sustaining power of the old Galileo

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as he was hold before the fathers of the inquisition

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in a dark, old church in Rome

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and asked to recant his teachings on the geometry of motion.

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69-year-old Galileo recant,

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but an observer on the scene noted that as he shuffled off

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from the witness stand, he was heard to mumble,

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"It still moves. It still moves."

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He had seen something the fathers of the inquisition

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could not see.

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There is as well, a creative,

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aesthetic dimension to our vision,

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that special sight given to artists,

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the capacity to see beauty in ever new forms,

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the sight that is exhibited in the remarkable drawings

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of da Vinci or in Michelangelo's vision

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of a David lurking beneath that piece of defective marble

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in the courtyard of the cathedral at Florence.

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It is the power ever to see reality

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from a fresh angle in new perspective.

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For the artist can never say, a tree is a tree is a tree.

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You've seen one tree. You've seen them all.

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Because Grandma Moses' tree is not van Gogh's tree.

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Picasso's man is not Rembrandt's man.

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Zorba the Greek had just this kind of creative vision.

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And Kazantzakis cherished Zorba as a friend and companion

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because he constantly delivered him

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from academics sterility.

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He had wrote Kazantzakis'

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"Just what a pen pusher needs for deliverance."

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The primordial glance which seizes

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its nourishment arrow-like from on high.

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The creative artlessness renewed each morning

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which enabled him to see all things constantly

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as for the first time

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and to bequeath virginity to the eternal elements

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of air, fire, ocean, water, woman, bread.

42:16

How desperate academic life needs to be delivered

42:29

from such staleness

42:35

by the gifts of the artists and the poets.

42:38

Beyond the rational and aesthetic angles of vision,

42:46

there is the moral dimension.

42:51

The sight given to Moses with his people in bondage,

42:55

the sight that was generated in anger

43:01

as he saw a Hebrew slave struck by an Egyptian master.

43:06

And as the anger grew, the bush burn,

43:13

and Moses saw a way out. Exodus.

43:18

The same experience of the young Illinois lawyer

43:24

who made the trip to New Orleans,

43:30

and for the first time, experienced a slave market,

43:31

in which families were separated on the block

43:37

and a mother went to a Mississippi plantation,

43:40

and a daughter to Alabama.

43:44

And Abraham Lincoln found the same anger growing

43:47

and resaw someday to strike.

43:53

And he saw a way out in emancipation.

43:57

It was the vision of Gandhi in India

44:04

to see beyond British rule.

44:06

It was the sight of Martin King,

44:10

who on the eve of his death in Memphis said,

44:13

"I may not be able to make it with you,

44:19

but I have seen the promise land

44:24

and you as a people will make it."

44:30

Why is it given only to a few to see what Moses,

44:37

and Gandhi, and King saw?

44:45

John Oman, a late British theologian once said

44:51

that a Christian is one for whom to see is to do.

44:58

For whom the impulse of compassion is translated

45:06

into the deeds of justice.

45:11

It is the capacity to see ourselves in the binds,

45:15

in the hurts of others.

45:20

And yet we are accursed with what Gunnar Myrdal called

45:25

The blindness of convenience.

45:31

That phrase appearing in an American dilemma

45:35

about the racial situation in America.

45:39

We are cursed with the blindness of convenience.

45:43

And so a courageous Southern governor,

45:49

now Senator, Hollings, confessed that his determination

45:52

to bring industry into South Carolina

45:58

blinded him to the fact

46:01

of abject hunger and malnutrition

46:07

in the people of Buford County.

46:12

It is so difficult for us to see ourselves

46:17

in relation to neighbor.

46:22

Are we not there, very much there

46:25

in the parable of the good Samaritan?

46:28

Following the best and the brightest of our culture

46:32

along the other side,

46:37

blind to the American Indian,

46:41

blind to the unseen Cambodians 25,000 miles

46:45

below our bombers.

46:50

And does not something in us resonate

46:54

with the defensive response of those charged

46:58

in the parable of final judgment?

47:02

Lord, when did we see the naked, or hungry, or in prison?

47:05

Not in our neighborhood.

47:16

It is worth remembering the remarkable strategy employed

47:20

by the prophet Nathan, as he trapped King David into seeing

47:26

what he had done in taking Bathsheba from her husband Uriah.

47:33

And sending Uriah into the battle lines to be killed.

47:40

The prophet did not directly accused David,

47:46

but employed a certain guy in telling the king

47:50

of a story of a rich man and a poor man.

47:55

And the poor man had a single ewe lamb

48:00

which he loved very much.

48:03

And the rich man came along

48:06

and took the lamb to entertain a guest.

48:08

In hearing the story, David was in rage.

48:13

Surely this man shall die.

48:16

And all that was left was for the prophet Nathan

48:20

to stick in the stiletto of judgment and say,

48:23

"You are the man.

48:28

Judgment and moral sight come to most of us that way,

48:34

obliquely and indirectly, as our imaginations are caught up

48:41

in the hurts of others.

48:46

The range of vision is not yet complete.

48:52

The unrational and aesthetic and moral sight,

48:57

there is yet another dimension that is difficult,

49:02

if not impossible to describe.

49:07

Whatever you call it, mystic sight or spiritual sight,

49:11

it involves a sense of transcendence or otherness

49:19

that transforms our relationship to ourselves,

49:27

to our brothers and sisters, to the whole life process.

49:32

The Greek root of the word mystic,

49:38

suggests a closing of the eyes.

49:43

A shutting out of external reality

49:48

to be aware of another inward reality.

49:51

We find ourselves, the great Venerable Bede said,

49:58

"Like birds flying into a lighted room out of the dark

50:02

for a moment in the light and then again into the dark."

50:09

But for that moment, something is seen,

50:16

the light shines, there is inward clarity.

50:21

Paul falls off that horse on the road to Damascus.

50:26

Blind, but now knowing who he is and what he is about.

50:31

John Wesley at Aldersgate knew something

50:41

then he did not know with the Indians in Georgia

50:44

or with the Moravians in the storm at sea.

50:49

Call it grace, call it insight, call it ultimate acceptance.

50:55

It remains the turning point in perception.

51:02

It struck Augustine as he held up before himself

51:09

the mirror of an indulgent life.

51:14

It struck Pascal as he hung for a breathless moment

51:20

out the door of a speeding horse carriage

51:26

over a bridge in Paris

51:30

and the prospect of death was before him.

51:31

Such moments are moments of revelation.

51:37

And because of them, we see our way more clearly.

51:42

Such vision may come to us in ways

51:50

and circumstances we cannot predict nor control.

51:54

It may be in a moment of solitude.

52:00

It may be in the crash of a great crowd.

52:02

It may be when we hear a word of comfort

52:06

or it may be in the midst of a grave

52:09

and terrible disappointment.

52:12

Or it may come not in words, but in pregnant silences

52:15

such as, it came to Joe, and St. Francis,

52:22

and Dag Hamarskjold.

52:30

But however, and whenever such vision comes,

52:33

count yourselves blessed, that in the great mystery of life,

52:39

you have been given eyes to see and ears to hear.

52:46

And know that you are in the glorious company of Paul,

52:54

who knew how little we see,

53:00

who knew the partial range of our knowing,

53:04

who knew the fragmentary character of our speech,

53:08

and yet, who knew that while we see through it last darkly,

53:13

one day, we shall see face to face.

53:21

And then beyond all inadequacy of words,

53:28

we will identify with the cry of Joe.

53:34

I have heard of him by the hearing of the ear,

53:38

but now, my eye see a thing. Amen.

53:44

Let us pray.

53:52

Lord, now let us vow Thy servants depart in peace

54:00

according to Thy word.

54:07

For our eyes have seen Thy salvation,

54:10

which Thou has prepared in the presence of all peoples.

54:14

A light for revelation to the Gentiles

54:19

and for glory to thy people of Israel. Amen.

54:24

(orchestra music)

54:33

♪ Amazing grace ♪

55:07

♪ How sweet the sound ♪

55:11

♪ That saved a wretch like me ♪

55:15

♪ I once was lost, but now I'm found ♪

55:24

♪ Was blind, but now I see ♪

55:32

♪ 'Twas grace that taught my heart to fear ♪

55:42

♪ And grace my fears relieved ♪

55:50

♪ How precious did that grace appear ♪

55:58

♪ The hour I first believed ♪

56:07

♪ Yea, when this flesh and heart shall fail ♪

56:16

♪ And mortal life shall cease ♪

56:25

♪ I shall possess, within the veil ♪

56:33

♪ A life of joy and peace ♪

56:42

♪ Amen ♪

56:52

(orchestra music)

57:06

(indistinct)

58:47

♪ And praise ye the Lord ♪

58:55

(choir members drowns out other members)

59:01

♪ And praise ye the Lord ♪

59:06

(choir members drowns out other members)

59:12

♪ And praise ye the Lord ♪

59:17

(choir members drowns out other members)

59:23

♪ And praise ye the Lord ♪

59:28

(choir members drowns out other members)

59:31

♪ Alleluia, Alleluia ♪

59:38

♪ Alleluia, Alleluia ♪

59:44

♪ Alleluia, Alleluia ♪

59:49

♪ Alleluia, Alleluia ♪

59:54

♪ Alleluia, Alleluia ♪

1:00:00

♪ Alleluia, Alleluia ♪

1:00:06

♪ Alleluia, Alleluia ♪

1:00:11

♪ Alleluia, Alleluia ♪

1:00:17

♪ Alleluia, Alleluia ♪

1:00:24

♪ Alleluia, Alleluia ♪

1:00:30

(choir members drowns out other members)

1:00:34

♪ Alleluia, Alleluia ♪

1:01:16

(orchestra music)

1:01:26

♪ Praise God, from whom all blessings flow ♪

1:01:36

♪ Praise Him, all creatures here below ♪

1:01:42

♪ Alleluia, Alleluia ♪

1:01:48

♪ Praise Him above, ye heavenly host ♪

1:01:55

♪ Praise Father, Son, and Holy Ghost ♪

1:02:01

♪ Alleluia, Alleluia, Alleluia, Alleluia, Alleluia ♪

1:02:06

♪ Amen ♪

1:02:27

-

Oh Lord, our God, send upon us your Holy Spirit,

1:02:36

we ask to hallow our gifts,

1:02:41

to cleanse and make perfect our wills,

1:02:45

and to empower our ministry in the world.

1:02:49

Grant us courage, Oh Lord, without coldness,

1:02:52

compassion without confusion, and vision without narrowness.

1:02:56

Send us forth, as your people,

1:03:03

may we have peace with the restlessness of God.

1:03:05

Grace that paradox of discipline and freedom.

1:03:10

And always joy to fill all of life with celebration.

1:03:15

In the name of Jesus Christ, our Lord. Amen.

1:03:22

(orchestra music)

1:03:28

♪ Be Thou my vision, O Lord of my heart ♪

1:04:03

♪ Naught be all else to me, save that Thou art ♪

1:04:11

♪ Thou my best thought, by day or by night ♪

1:04:19

(orchestra music drowns out choir)

1:04:28

Robert L. Johnson - "Faith as Vision" (April 29, 1973)

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1. Robert L. Johnson - "Faith As Vision" (April 29, 1973)

Duke University Archives

Robert L. Johnson - "Faith as Vision" (April 29, 1973)

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Duke University Archives