Wesley A. Kort - "Calculating Exclusion Risk" (January 4, 1976) / Duke Chapel Recordings / Duke Digital Repository

(orchestral music)

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(crowd murmurs)

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Let's make our corporate confession before God,

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who knows who we are

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and loves us even as we are.

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But also who frees us from our bondage,

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when we acknowledge that we need to be freed,

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to be forgiven.

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Let us pray.

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Almighty and most merciful God,

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we acknowledge and confess

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that we have sinned against you

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in thought, word and deed

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that we have not loved you

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with all our heart and soul,

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with all our mind and strength

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and that we have not loved our neighbor

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as ourselves.

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We beseech you,

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Oh God,

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to be forgiving to what we have been,

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to help us to amend what we are

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and of your mercy to direct what we shall be,

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so that the love of goodness

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may ever be first in our hearts.

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And we may follow onto our life sin

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and the steps of Jesus Christ, our Lord.

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Amen.

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Amen.

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Believe the good news

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that God is loving

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and forgiving

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and move into this new year,

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as forgiven people

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with hope for the future.

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Amen and Amen.

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(orchestral music)

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♪ I wonder, as I wander ♪

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♪ Out under the sky ♪

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♪ How Jesus the saviour ♪

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♪ Did come for to die ♪

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♪ For poor ordinary people ♪

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♪ Like you and like I ♪

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♪ I wonder, as I wander ♪

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♪ Out under the sky ♪

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♪ When Mary birthed Jesus ♪

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♪ Was in a cow's stall ♪

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♪ With wisemen and farmers and shepherds and all ♪

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♪ But high from God's heaven ♪

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♪ A star's light did fall ♪

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♪ And the promise of ages ♪

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♪ It then did recall ♪

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♪ If Jesus had wanted for any wee thing ♪

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♪ A star in the sky or a bird on the wing ♪

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♪ Or all of God's angels in heaven for to sing ♪

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♪ He surely could have had it ♪

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♪ For he was their king ♪

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♪ I wonder, as I wander ♪

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♪ Out under the sky ♪

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♪ How Jesus the savior ♪

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♪ Did come for to die ♪

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Hear the reading of the Old Testament lesson,

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from the 24th chapter of Joshua.

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Then Joshua gathered all the tribes of Israel

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to Shechem and summoned the elders,

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the heads, the judges,

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and the officers of Israel.

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And they presented themselves before God.

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And Joshua said to all of the people,

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"Thus says the Lord, the God of Israel,

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'Your fathers lived of old, beyond the Euphrates,

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Terah, the father of Abraham and Nahor

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and they served other Gods.

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Then I took your father Abraham

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from beyond the river

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and led him through all the land of Canaan

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and made his offspring many.

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I gave him Isaac.

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And to Isaac, I gave Jacob and Esau.

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And I gave Esau the hill country of Seir to possess,

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but Jacob and his children went down to Egypt.

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And I sent Moses and Aaron

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and I plagued Egypt with what I did in the midst of it.

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And afterwards, I brought you out.

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Then I brought your fathers out of Egypt

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and you came to the sea.

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And the Egyptians pursued your fathers,

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with chariots and horsemen to the red sea.

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And when they cried to the Lord,

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he put darkness between you and the Egyptians

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and made the sea come upon them and cover them.

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And your eyes saw what I did to Egypt.

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And you lived in the wilderness a long time.

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Then I brought you out of the land of the Amorites,

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who lived on the other side of the Jordan.

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They fought with you

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and I gave them your hand

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and you took possession of their land.

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And I destroyed them before you.

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Then Balak the son of Zippor,

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king of Moab, arose and fought against Israel.

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And he sent and invited Balaam

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and the son of Beor to curse you.

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But I would not listen to Balaam.

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And therefore he blessed you.

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So I delivered you out of his hand.

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And you went over to the Jordan and came to Jericho.

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And the men of Jericho fought against you

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and the Amorites and the Perizzites

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and the Canaanites and Hittites

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and the Girgashites and the Hivites and the Jebusites.

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And I gave them into your hand.

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And I sent the hornet before you,

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which drove them out before you,

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the two Kings of the Amorites.

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And it was not by your sword or by your bow.

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I gave you a land on which you had not labored

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and cities, which you had not built

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and you dwell there in.

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You eat the fruit of the vineyards and the olive yards,

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which you did not plant'.

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Now, therefore,

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feel the Lord and serve him in sincerity

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and in faithfulness.

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Put away the Gods,

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which your father serve beyond the river and in Egypt

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and serve the Lord.

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And if you be unwilling to serve the Lord,

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choose this day whom you will serve.

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Whether the Gods your father served

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in the region beyond the river

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or the gods of the Amorites in whose land you dwell.

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But as for me and my house,

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we will serve the Lord".

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Then the people answered,

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"Far be it from us that we should forsake the Lord

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to serve other Gods,

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for it is the Lord, our God,

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who brought us and our fathers up from the land of Egypt,

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out of the house of bondage

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and who did those great signs in our sight

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and preserved us in all the way that we went

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and among all the peoples through whom we passed.

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And the Lord drove out before us, all the peoples,

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the Amorites who lived in the land.

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Therefore we also will serve the Lord,

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for he is our God".

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But Joshua said to the people,

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"You cannot serve the Lord,

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for he is a holy God.

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He is a jealous God.

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He will not forgive your transgressions or your sins.

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If you forsake the Lord and serve foreign Gods,

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then he will turn and do you harm

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and consume you after having done you good".

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And the people said to Joshua,

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"No, but we will serve the Lord".

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Then Joshua said to the people,

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"You are witnesses against yourselves

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that you have chosen the Lord to serve him".

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And they said, "We are witnesses".

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He said, "Then put away the foreign Gods,

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which are among you

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and incline your heart to the Lord,

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the God of Israel".

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And the people said to Joshua,

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"The Lord, our God, we will serve

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and his voice, we will obey".

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So Joshua made a covenant with the people that day

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and made statutes and ordinances for them at Shechem.

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And Joshua wrote these words in the book of the law of God.

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And he took a great stone and he set it up under the oak

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in the sanctuary of the Lord.

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And Joshua said to all the people,

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"Behold,

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this stone shall be a witness against us,

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for it has heard all the words of the Lord,

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which was spoken to us.

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Therefore it shall be a witness against you,

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lest you deal falsely with your God".

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So Joshua sent the people away,

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every man to his inheritance.

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The congregation will stand

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for the reading of the Gospel Lesson.

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Hear the reading from the second chapter of Matthew.

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13 through the 23rd versus.

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Now when they had departed, behold,

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an angel of the Lord appeared to Joseph in a dream and said,

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"Rise, take the child and his mother

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and flee to Egypt

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and remain there until I tell you,

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for Herod is about to search for the child to destroy him".

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And he rose and took the child and his mother by night

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and departed to Egypt

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and remained there until the death of Herod.

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This was to fulfill what the Lord had spoken by the prophet,

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"Out of Egypt, have I called my son".

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Then Herod, when he saw that he had been tricked

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by the wise men, was in a furious rage

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and he sent and killed all the male children

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in Bethlehem.

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And in all that region, who were two years old or under,

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according to the time which he had to ascertain

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from the wise men.

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Then was fulfilled what was spoken by the prophet Jeremiah,

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"A voice was heard in Ramah,

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wailing and loud lamentation,

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Rachel weeping for her children,

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she refused to be consoled,

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because they were no more".

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But when Herod died, behold,

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an angel of the Lord appeared in a dream to Joseph,

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in Egypt saying, "Rise,

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take this child and his mother and go to the land of Israel.

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For those who sought the child's life are dead".

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And he rose and took the child and his mother

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and went to the land of Israel.

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And when he heard that Arcelaus reigned over Judea,

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in place of his father Herod,

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he was afraid to go there.

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And being warned in a dream,

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he withdrew to the district of Galilee

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and he went and dwelled in a city called Nazareth.

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And what was spoken by the prophets might be fulfilled.

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"He shall be called a Nazarene".

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Here ends our morning lesson.

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Thanks be to God.

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(orchestral music)

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Let us with one voice affirm our faith.

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We are not alone.

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We live in God's world.

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We believe in God,

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who has created and is creating,

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who has come in the truly human Jesus

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to reconcile and make new,

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who works in us and others by the spirit.

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We trust God

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who calls us to be the church,

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to celebrate life and its fullness,

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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.

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In life, in death,

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in life beyond death, God is with us.

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We are not alone.

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Thanks be to God.

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The Lord be with you.

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And with your spirit.

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Let us pray.

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Oh, holy and loving God of our Lord Jesus Christ.

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We passed before the mystery

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and the miracle of this Christmas season.

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You came to us,

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that we might come to you.

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We wait before you to adore you,

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to praise you,

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to proclaim you

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and to receive your word.

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Oh God of our past and our future,

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we accept this day and this new year as a gift.

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Like other days and other years and other beginnings,

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it comes with joy and tears and promise.

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Joy and the awareness of your presence

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and the good memories of the past,

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joy that comes from being encompassed by the love

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of our family and friends.

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Tears for those who are separated from you

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and from those they love,

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tears for those who are suffering,

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who are sick, who are hungry,

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who are homeless,

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who live in terror filled days.

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Promise that is offered to us

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in all new beginnings.

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We are people of God who need new beginnings daily.

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So we give you thanks,

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for the new possibilities offered to us

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each day, each year

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and for the future and the hope,

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which is ours.

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We accept again, Oh God,

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our privilege and responsibility to love and care

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and pray for our neighbors.

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Hear us as we pray.

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For all who labor with their hands,

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that they may enjoy the rewards of their industry.

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For all who bear responsibilities of leadership

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and administration,

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that they may not use their authority and power

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for selfish advantage, but be guided to do justice

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and love mercy.

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For those who have suffered in the battles of life,

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through the inhumanity of their fellas,

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their own limitations

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or the incomprehensible forces of evil,

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that they may contend against injustice,

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without bitterness.

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Overcome their weakness with diligence

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and learn to accept with patience what cannot be altered.

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For the rulers of the nations

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that they make act wisely and without pride

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and seek to promote peace among peoples

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and establish justice in our common life.

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For teachers and ministers of the world,

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for artists and interpreters of our spiritual life,

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that they may rightly divide the word of truth

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and not be tempted by any noble passion to grow up the truth

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to which they are committed.

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For prophets and saints,

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who awaken us from slow,

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that they may continue to hold that torches high

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in a world darkened by prejudice and sin

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and ever be obedient to the heavenly vision.

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Oh God.

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Oh God,

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who has brought us to gather in this bundle of life,

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give us grace to understand

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how our lives depend upon the courage,

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the industry, the honesty

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and the integrity of our brothers and sisters,

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that we may be mindful of their needs,

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grateful for their faithfulness

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and faithful and our responsibilities to them.

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And now, Oh Lord,

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hear us as we live to you,

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our personal needs

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are those persons for whom we have personal concern.

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And hear us also, Oh Lord,

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as we pray the prayer

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of Jesus, the Christ.

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Our Father,

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who art in Heaven,

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hallowed be thy name;

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thy Kingdom come,

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thy will be done on earth

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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.

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For thine is the kingdom,

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and the power and the glory,

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for ever and ever.

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Amen.

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You will notice there are two announcements in the bulletin

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for something that's happening at four o'clock,

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next Sunday afternoon.

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Dr. Benjamin Mays,

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will speak here at a community rally,

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honoring the me memory of Martin Luther king

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at four o'clock, next Sunday afternoon.

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The concert in recital will be on January, the 18th,

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which will be a week from next Sunday afternoon.

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You are invited to join

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in a celebration of holy communion,

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immediately after this service in the Memorial chapel.

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There are some people who have requested

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that we have communion at least once a month.

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So the worship committee has decided

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that on the first Sunday of every month,

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as a continuation of the morning worship,

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we will move to the Memorial chapel

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for holy communion.

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It will not be a long service

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since it will be a continuation of this service.

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So we invite you to begin the new year by selling,

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celebrating communion with us.

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And we do welcome into our puit today

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Wesley Court.

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(paper flaps)

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Our text for this second Sunday in Christmas tide

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and this first Sunday of our bicentennial year,

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is found in the second half of the 15th verse

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of the second chapter of the gospel,

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according to St. Matthew.

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This was to fulfill what the Lord had spoken by the prophet,

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"Out of Egypt, have I called my son".

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"Out of Egypt, have I called my son".

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People of God,

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this is a curious story

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in the birth and infancy narratives

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and a curious text before us this morning.

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And the first question I'd like to ask is, why it's here?

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It's here because Matthew has an intense interest

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in seen in the life of Jesus.

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All of that was important for Israel

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and all that's important for the Old Testament

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taken up and surpassed.

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That Jesus takes up into his own life into himself.

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All that went before him, that was crucial.

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It takes this up, summarizes it and goes beyond it.

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So Matthew engages in this kind of rehearsal

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of the prophecies.

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And it's a repeated formula.

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This was done, so that it could be fulfilled,

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which was spoken by the prophet.

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And this is not a way so much to legitimize

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the presence of Jesus at who he is and his work,

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as to reveal what the prophets really had in mind,

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to realign and interpret the past.

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So also it could be thought that the Sermon on the Mount,

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presents Jesus as giving a new law

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as taken the Sinai experience of Israel

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into his own ministry and going beyond it.

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And it presents Jesus as saying,

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"Moses said this to you, but now I say this to you.

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The Passover is by Matthew

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closely tied to the Lord's supper",

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Jesus' last meal with his disciples.

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And it could even be thought

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that the center of the gospel of Matthew

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is divided into five books.

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To take up again,

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the theme of the books of the law,

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into the gospel of Matthew.

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Again, to see that in the presence in the life of Jesus,

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all that's crucial,

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all that's important is taken up

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reconstituted and gone beyond.

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So in our text for this morning,

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we find the Exodus experience

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that was crucial and creative event

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in the people's life.

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That the Exodus experience is seen as anticipating Jesus,

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that in Jesus,

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this great event is also taken up included and gone beyond.

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And this is a rather different way of viewing

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the biblical use or presence in time

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from what we generally think is true of religious people.

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There's another way of being in time.

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We saw that in the Old Testament lesson.

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The covenant making ceremony of Shechem with Joshua.

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Perhaps annually, Israel celebrated such an event

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had ritual in which the year was begun,

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the year was recreated

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by making contact with an original past.

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A rehearsal of all the things

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that God had done for his people

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and then the people covenanting agreeing once more

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for a new year to keep his commands and to serve only God.

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Only God.

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This is a different way of being in time.

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You know, in a sense, the year wears out,

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Peter's out,

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becomes fatigues broken

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and has to be recreated a new year,

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recreated by making contact with an original time.

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With that time in the past, which is always fresh,

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always new, always powerful.

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And we celebrate that kind of time

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and we are in that kind of time,

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also in the celebration of the Eucharist.

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And we are in the presence of Jesus once more,

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in that ritual coming into his presence,

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because he is in that time,

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which is always fresh, always there to be returned to.

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But when the Jews celebrates passover,

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he is always coming out of Egypt

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as much as those people once did,

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who came out.

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But this is a different way of being in time

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that we find in Matthew.

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It's not found only in the new Testament.

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It's also present

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in the people's rethinking of their traditions

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in the light of the exile in the old Testament.

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But Matthew here is looking at the past

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in terms of the present and the future,

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interpreting the past, realigning,

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reseeing

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the past in terms of the present and the future.

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A different and interesting way of being in time.

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The next question I'd like to ask is,

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what coming out of Egypt means for the old Testament?.

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It means two interestingly complimentary

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and complicating things.

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First of all and most obviously,

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it means coming out of Egypt is coming out of captivity.

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It means that God went into a place

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that was governed by hostile spiritual powers,

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that God sent his representative, Moses into that place,

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armed also with power

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in order to outmatch,

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in order to outstrip the powers of Egypt.

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He stood up against those magicians,

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the prestige in power,

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the spiritual powers that were resonant there, Moses did.

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And the plagues were signs of God's ability

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to do more,

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to be better than, to be bigger than more powerful

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than those powers.

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He reached into those hostile powers,

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pushed them back and brought his people out,

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a new creation.

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It's a creation story.

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A story of conflict and newness,

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the Exodus event.

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A new beginning with cosmic significance.

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But Egypt means something else.

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Something very different from that,

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also Egypt is also a place of stability and security.

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Remember that when Abraham came into that land,

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that was promised to him, he couldn't live there.

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He had immediately to go down to Egypt

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because he couldn't find any pasture for his herds.

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Egypt was a reliable food source.

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Egypt had a fairly stable political and economic situation.

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The patriarchs were retiring frequently to Egypt

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in order to find something to eat.

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So also Jacob sent his sons to Egypt

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to get food during famine.

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And Joseph was a food administrator,

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parcel out the storehouses of food to the people in need.

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Egypt was a place of security, comfort,

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a refuge in time of stress.

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And you remember God's people in the wilderness.

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They wanted always to return to Egypt,

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particularly when things became uncertain

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or where they felt they were vulnerable,

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but things became unpleasant for them.

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They wanted to go back to Egypt,

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where it was secure and safe

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and the very threshold of the promised land.

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When they saw in a military way,

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what would sligh in ahead for them,

32:24

they wanted to return to Egypt,

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the place of safety,

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place that's reliable of security.

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That is the place of captivity in the old Testament,

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is the place of comfort.

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Place of freedom,

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is the place of living under God's creative power.

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The place of freedom,

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is living with insecurity and uncertainty,

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living with the unexpected in the old Testament.

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Coming out of Egypt means living under God,

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coming out of Egypt means being vulnerable.

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Enslavement means

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or rests with psychic and physical comfort

33:13

and security of an immediate kind.

33:17

Two very different things.

33:22

But interestingly, complicating and complimentary.

33:26

The third thing I'd like to ask is,

33:35

what this text means for the life of Jesus?.

33:37

Well, first of all,

33:43

it means that Jesus is not a rehearsal

33:44

of something in the past

33:46

nor does it mean that Jesus has made legitimate by the past

33:50

and authorized by the past.

33:53

But rather it means that Jesus is the one

33:56

in whom the past is given meaning.

33:58

That Jesus is the new beginning,

34:02

who reshapes reconstitutes time and history.

34:04

In whom all that has gone before has now understood

34:09

and re understood

34:12

and re-appreciated.

34:13

We need to remember that.

34:16

This crucial character of our Lord

34:19

in relation to what goes before him and what follows.

34:21

Also, it seems to me,

34:28

this text means it suggests for Jesus

34:29

and our understanding of him and our relation to him

34:32

that it is in him,

34:35

that those hostile powers are subdued.

34:37

That it is in him,

34:41

that we could have confidence

34:43

that all that lies beyond our understanding and control.

34:44

All that we would be easily in a position of fearing

34:50

has been subdued and tamed and named

34:55

because of him.

34:58

But there is nothing that lies in those areas,

35:02

which are beyond us, which intimidate us.

35:05

But there's nothing that lies there that we need to fear.

35:09

There's nothing that can overcome us there,

35:14

because it has been overcome.

35:18

We need not live in a world that we do understand

35:23

and can control.

35:26

We cannot live in such a world.

35:28

We need not try to live in such a world.

35:29

We can live toward.

35:32

We can live at ease with what we do not understand

35:33

and cannot control.

35:37

The future, particularly.

35:39

But all that lies beyond

35:43

the familiar, the tribe.

35:45

All that lies beyond what has precedent.

35:49

These hostile powers.

35:55

These foreign powers.

35:57

These alien powers

35:58

have been subdued and overcome.

36:00

Also, it means for the life of Jesus,

36:07

that he is the one who lives under God,

36:10

in the place of insecurity and uncertainty.

36:12

He comes out of Egypt

36:14

and he goes where Herod has been reigning.

36:16

And whereas things are still uncertain and risky.

36:19

He's coming out of Egypt means he does not live

36:25

in a place of prestige

36:27

and stability and comfort,

36:29

but he lives in those places

36:33

of uncertainty and danger

36:36

and the unprecedented.

36:39

This passage is here in Matthew

36:50

because of Matthew's interest

36:51

in seeing present as reinterpreting the past.

36:53

It refers to Egypt, which is a place of captivity,

37:00

but also a place of comfort and security.

37:03

It is here, this text is here,

37:07

because it helps us to understand who Jesus is

37:09

and the importance and authority of his life.

37:13

But it is also here,

37:18

I would suggest Christian friends

37:19

for us.

37:22

And I'd like to suggest some things that it may mean

37:23

for us as individual members of the church

37:26

and as individual citizens of this country

37:30

in a bicentennial year.

37:32

And don't presume to exhaust the meanings

37:36

and pray only that the spirit,

37:38

will teach you the meanings of this text

37:41

in your own and for your own lives.

37:44

First of all, as Matthew is always,

37:50

apparently always one who is rethinking

37:53

the life of the people.

37:57

So we are in constantly in the business as individuals,

38:01

as a church,

38:04

as a nation in the process of rethinking and reinterpreting

38:06

our lives, our stories,

38:10

understanding, re appropriating those stories.

38:13

Now we are in that process to take history seriously.

38:20

And perhaps we do not take it seriously enough.

38:25

But it seems to me,

38:29

we ought not to take it seriously in this way,

38:30

as has been said,

38:32

going down the highway with our eyes on a rear view mirror.

38:35

In order to take history seriously in this way

38:39

is to attack the present with the past.

38:42

But we ought to take history seriously this way,

38:46

it seems to me.

38:49

To re appropriate and re-understand the past

38:51

in terms of the challenges and needs

38:54

and opportunities of the present and the future.

38:57

To be re-understanding, re appropriate in our stories,

39:04

not only in terms of the past,

39:07

but also in terms of the present and the future.

39:08

And in this bicentennial year, it seems to me,

39:11

we err seriously,

39:14

by thinking of ourselves as responsible citizens

39:17

who visit historic sites alone

39:20

or have our eyes now fixed on the past for a year.

39:22

But rather, I think we become responsible citizens

39:27

during this crucial year,

39:30

this interesting year.

39:32

We become responsible citizens

39:33

by taking up the challenges of the present and the future

39:35

and re-understanding and re appropriate in the past

39:38

in terms of those challenges and possibilities.

39:40

Secondly, it seems to me,

39:51

we can never beat people.

39:52

As individual members of the church

39:54

or as individual citizens of this country,

39:56

we could never beat people

39:58

who have fallen into the dullness of thinking

40:02

that we cannot be recreated

40:04

and rebuilt and refreshed.

40:06

But we have always to live on the threshold

40:12

of something new of a possibility.

40:14

Always expectant.

40:17

What happens to us?,

40:22

what kind of spiritual flabbiness sets in

40:23

when we lose that kind of faith for ourselves

40:27

as members of the church,

40:30

or for ourselves as citizens of this country?.

40:33

We lose the faith in the possibility

40:38

of being reshaped, renewed,

40:40

reconstituted in this year, in the future,

40:44

in the present and in the future.

40:47

In ways that we cannot expect.

40:49

In ways unprepared for,

40:52

to be open to and flexible to such possibilities.

40:56

Say what dullness, what deadness,

41:02

what captivity realign,

41:03

we suffer,

41:08

if we lose that expectancy,

41:09

if we lose faith that such can happen to us.

41:12

We think of God as in his senility or in his weakness,

41:16

unable any longer to do such things.

41:19

Or we, in our lack of confidence or a lack of faith,

41:24

living in a world of the familiar,

41:27

of the established, of the secure

41:29

and no longer being expected.

41:32

No longer being alive with possibility,

41:35

no longer engage in a valley of transcendent possibility.

41:39

And third, it seems to me

41:50

and most difficult to hear

41:52

is that this text tells us,

41:55

that maybe one thing we ought to watch out for,

41:57

that the one thing that may be enslaving us

42:00

and limiting us unnecessarily,

42:02

confining us, putting us to sleep and imprisoning us.

42:05

The one thing that may be doing that the most

42:10

is what gives us greatest psychic

42:12

and physical and spiritual comfort and security.

42:14

We set a very high value on physical

42:22

and psychic comfort and security.

42:25

Now we believe that in Christ can have comfort and security.

42:31

That the life of faith is a life of assurance.

42:37

But as a substitute for that kind of God given assurance,

42:42

we grasp quickly it seems to me

42:45

for things more immediately at hand,

42:47

things that which, make us feel good,

42:50

which comfort us, give us stability and security

42:52

and spiritual substitutes.

42:56

Imprisoned as we are by these now hostile powers,

42:59

these powers that work against God's kingdom.

43:03

We are crippled.

43:10

We shall never end this err

43:12

and into the wilderness of history.

43:14

We always live with vulnerability and risk and uncertainty

43:18

under God's direction.

43:24

We never come to an end.

43:30

We never put the last word to the sentence.

43:32

The period.

43:36

We never live with finality and ending.

43:39

We're always on the way.

43:45

But to be on the way we have to be prepared for,

43:48

we have to be capable of the uncertain.

43:50

"Out of Egypt, have I called my son"

43:55

It was said of Jesus,

43:59

as once it had been said of Israel,

44:02

so that it may also be said of us.

44:05

That commemoration is also present and forward looking,

44:09

that ease and comfort are enslaving

44:14

and that freedom and faith are marked by a readiness

44:18

to live with uncertainty and vulnerability,

44:23

open to the unprecedented and the new.

44:28

Amen.

44:34

Let us pray.

44:35

Call us our father out of those Egypts,

44:44

where we find ourselves,

44:47

given over to comforts and securities,

44:51

which though immediately available

44:55

if the long run cripple us.

44:58

Allow us as a nation also to pick up

45:02

the challenges and possibilities

45:06

of this present and future,

45:08

so that our pasts may constantly be remade,

45:12

rebuilt, refreshed.

45:17

But what we are called to do in the present

45:20

and what lies

45:23

ahead of us in the future.

45:24

Give us the faith to know that we do not walk in darkness,

45:28

but then we walk with the light of your word

45:34

and under the commanding light of your power and will.

45:39

Through Jesus Christ, our Lord.

45:43

Amen.

45:45

(orchestral music)

45:52

(bright orchestral music)

47:56

(dramatic orchestral music)

49:31

♪ The shepherds sing ♪

49:36

♪ And shall I silent be ♪

49:39

♪ My God ♪

49:45

♪ No hymn for thee ♪

49:48

♪ My soul's a shepherd too ♪

49:57

♪ A flock it feeds ♪

50:02

♪ Of thoughts of words and deeds ♪

50:05

♪ The pasture is thy word ♪

50:10

♪ The streams, thy grace ♪

50:16

♪ Enriching all the place ♪

50:19

♪ Shepherds and flock shall sing ♪

50:28

♪ And all my powers outsing ♪

50:32

♪ The daylight hours ♪

50:38

♪ Then we will chide the sun ♪

50:42

♪ For letting night ♪

50:47

♪ Take up his place and right ♪

50:50

♪ We sing one common Lord ♪

50:56

♪ Wherefore he should himself ♪

51:02

♪ The candle hold ♪

51:07

♪ I will go searching ♪

51:12

♪ Till I find a sun ♪

51:15

♪ Shall stay, till we have done ♪

51:20

♪ A willing shiner ♪

51:25

♪ That shall shine as gladly, ♪

51:28

♪ As frost-nip sunshines look sadly ♪

51:34

♪ Then we will sing ♪

51:44

♪ And shine on our own day ♪

51:48

♪ And one another day ♪

51:56

♪ His beams shall cheer my breast ♪

52:05

♪ And both so twine ♪

52:12

♪ Till evening his beams sing ♪

52:16

♪ And my music ♪

52:26

♪ Shine ♪

52:33

(orchestral music)

52:57

-

Accept, Oh, Lord,

54:10

this offering of our monies,

54:12

which are symbols of our lives.

54:14

Use this money and us

54:18

to care for your children in need.

54:21

Amen.

54:24

(orchestral music)

54:39

Go now into the future

57:44

with the comfort and support

57:46

of God, our creator, our redeemer

57:49

and our sustainer.

57:52

Amen and Amen.

57:54

(dramatic orchestral music)

57:59

(crowd murmurs)

1:01:34

(crowd murmurs)

1:01:56

Wesley A. Kort - "Calculating Exclusion Risk" (January 4, 1976)

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1. Wesley A. Kort - "Calculating Risk" (January 4, 1976)

Duke University Archives

Wesley A. Kort - "Calculating Exclusion Risk" (January 4, 1976)

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Duke University Archives