Annual Meeting 1966-12-07

Over a year ago Eugene came to me and asked about working on his God and country award here in the Riverside Church. Eugene has been a part of Riverside's church school since the age of two-and-a-half when he enrolled in the nursery kindergarten program. This evening a dinner his mother said that he went four years to the nursery kindergarten program. Betty, we wouldn't believe 12 Carol, we believe, Miss Betty Holley, George Modica, Miss

Elizabeth Weeks, Mrs. Mildred and McInnis, and Mr. Herbert Lace and Mr. Vaughn, McFadden, 1-2-3-4-5-6-8-9-10-11. I appoint these 11 as assistant inspectors of election and requests that they wait on Mrs. Laman and Mr. Elliott for their instructions. The balloting and the collection of ballots is the next order of business. You have the ballots in front of you and Dr. Hanson has already called attention to the error in the footnote at the bottom of the pink ballot. That's insignificant but we thought we ought to make clear to you the difference. We'll have a few moments while you address yourself this problem and I will not address you nor will

anybody else for a moment. I think there were too many of us who sent in the agenda items.

I think our time in this because we talked about the idea was we were going to have at least 15 minutes and we had a schedule in there. I think our time in this video is really good. I've got the last couple over here, but I can't wait for it.

Are all the ballots collected? If not, well, any of you who have ballots which have not been collected, and to me, that are Mr. Nutley or Mr. Elliott, or raise your hand if you have not got it in, and they will send someone to pick up your ballot. Now that the voting has been in, I think I can just add a personal word, and there were no contests for the Church Budget Committee. I'd merely wanted to say that I hope Dr. Deal is his thorough in examining the Church Budget, as he wasn't looking down my throat at the University of Minnesota, help a student health service about 47 years ago. The next item is the presentation of the 1966, this has 1966 budget, which must be 1967 budget, which will be done by Mr. Charles Tillinghast.

I have been presenting the budget to these meetings for longer than I like to think. When I started, I don't know exactly what the figure was, but I would say from recollection it was no more than half of the amount of the budget which I present this evening. Each year the budget has grown steadily without any let-up. The only thing that hasn't grown is the length of time that I'm allowed in which to present the budget. I used to present it at the rate of about $75,000 every minute, and now I present it at the rate of something over $150,000 a minute.

You have before you a budget. On the front of it, it says that the total is $1,641,453, and that's easy to understand. If you open it up, you will see that it is broken down in a way designed to make it simple and understandable to all. In the vertical columns, there are three four main groupings, one ministry in program, the next activities, which includes arts and crafts and WRVR and the nursery kindergarten, and then the third column, the building, and the fourth column, the totals of the prior columns. Then at the top are the items of expenditure and at the bottom the items of income.

If you look over in the total columns and look at the bottom of the items of expenditure, you will see again the figure of $1,641,000, which is almost exactly $100,000 more than the budget of last year. If you look down on the income side happily, you see that the figures are the same so that we are in at least bookkeeping balance. The $100,000 of increase looking at the expense side is spread between ministry and program, about $60,000, the activities, 26,500, and the building, the smallest, 13,500 of increase. The largest item of increase by far is counted for by salaries of the full time and regular staff, and there there's an increase of $58,500,

25,000 odd in the ministry and program side, 23,000 odd in activities, about 9,000 on the building side. In addition to that, there are increases in employee benefits of about $8,000. Then there are a miscellaneous of other items, totaling $36,000 that go to make up $100,000. And in that $36,000, there are two large items, one an item of $8,000 in the area of Christian education, because the number of children has grown substantially, the number of teachers has grown, and there's a greater need for supplies. In benevolences, there's been a large increase, and part of that is due only to a bookkeeping item.

Some years ago, the late George Weeks, who was my predecessor, was chairman of the Budget Committee, and Mrs. Weeks also, monies to the church in a fund, to be used for charitable purposes within the city of New York, and to be spent by the trustees for this purpose. For various reasons, amounts set aside out of that fund have not here to forepaired in the budget. In this year, they appear in the budget for the first time, and that accounts for $20,000 of the increase. With respect to these substantial increases in salaries, there is one fairly substantial new salary job in the form of a director of the middle school, to help take care of the expanded Christian education program.

There are also substantial salary increases, resulting from the work of the Tower League. In the realm of activities, there are very substantial salary increases, due to increased positions in the WRVR budget. The most important of these is an assistant manager and assistant to Jack Summerfield to lighten slightly the very, very heavy burden that he's been carrying now for several years. It is perhaps interesting to note that of the total budget of $1,641,000, the total amount that goes for salaries and benefits, both salaries of the full-time staff and salaries of the part-time staff

and their benefits comes to a total of almost $1,150,000. That goes to show how many people are involved in the program of the church. I have served for many years on the salary committee. There is one thing I can say without any hesitation, and that is that staff of the church is not overpaid. Looking at the other side of the budget, where is the money going to come from, we need $100,000 more. Only $17,400 is represented by an increase in the every member canvas goal. So there's a valid question of where as to where the other $82,000, practically $83,000 comes from.

On the side of the program and ministry, there is an increase of $42,500 in income, over and above the $17,400 increase in the every member canvas. And there is this, the gross increase is larger than this, because there are two items of significant decrease. One, plate collections are estimated to be down $4,000, and other income is estimated to be down approximately eight. We pick up $6,000 from endowments and reserves available for program purposes. We pick up $25,000 from a new request, the Parker Fund, which provides income for the tower lead. That amount is 25,000.

I've already mentioned the week's fund income that has now run through the regular budget. And there has been a new benevolence fund set up to be a receptacle for a number of small legacies for benevolence purposes, and this yields $1,400. There's an increase in arts and crafts fees. There's an increase in weekday our nursery kindergarten tuition. There's an income and there's an increase in the income of WRVR. It's own earned income and reserves. The building operation will have additional endowment income to meet its expenses, so that brings us to roughly this $100,000 figure. The budget is a large one.

It's a substantial increase. I can assure you it's been considered very carefully. Those who have worked hardest on this, mostly the members of the Deacon Budget Committee, I think, have done a highly conscientious and intelligent job of trying to bring to you the best budget they can. Mr. Chairman, I move its adoption. Thank you very much, Mr. Tillinghouse. I'm sure it's unnecessary to say, especially to those of you who have attended these meetings in other years at the thoroughness of the examination, which is demonstrated by the brief but very illuminating statement that Mr. Tillinghouse has made has been a feature of this budget for many, many years. Now, before voting on it, I think it would be appropriate to have a statement by the Stewardship Council. And I shall ask Victor Brink to make a statement

on behalf of that council. Thank you, Mr. Fuller. I, too, would like to confirm the very great care that was exercised in the development of the budget or the budget committee, not because I was a member of that budget committee, but because the key figure in the budget always becomes the every member canvas goal. And we try to be very careful that we do not take on a goal that is unrealistic or that we do not have a chance of achieving. As you can see from the budget, we did increase our every member canvas goal from $403,000 to $420,400, an increase of $17,400. With respect to that, every member canvas goal, I am glad to give you a current report developed by Mr. Fitch and Ms. Humble as of about four o'clock this afternoon.

And we can report that of the total every member canvas goal of $420,400 that we have pledges in hand of $380,534, which is 90.5% of our goal. This compares with a point of progress at our last annual meeting of 91.2%, which is very, very close. We're just slightly behind, but of course we have a larger goal and we actually are ahead dollar-wise by about $13,000 of the additional $17,400 that we have to raise. Because this is such a magnificent achievement and because I do want to give recognition to the very fine every member canvas team, I would like at this point of time to recognize the members of that organization. And I will ask them to stand and to remain standing

until the entire organization has been recognized. I first would like to recognize the chairman, Mr. Harvey Williamson and his co-chairman, Ms. Murray Stockwell, this very capable team, chairman and co-chairman. I know they appreciate your applause, but we might wait until the end and then we'll give them really a round of applause, everybody. Below the chairman and the co-chairman come the division leaders. And these division leaders are the key members of management in the every member canvas organization. And I would like at this point to recognize the chairman of the division leaders if they would stand. Thank you very much.

Next, if you'll please remain standing for just a moment. Then, below the division leaders, we have the captains of the teams that report to these division leaders. And I would like next to recognize the captains in the every member canvas organization. And then, of course, in true organizational fashion, below the captains, we have workers. And we would like to recognize the additional workers below the captain level in the every member organization. Additionally, we have a number of committees that are active, the male canvas committee, the auditing, clerical, publicity and dinner reservations. Now, I'd like to recognize the chairman and the members of those committees. They would also stand. Now, you see before you the total every member canvas organization. I suggest we give them a real round of applause. Now that they are seated and more comfortable,

I would like to pay a further general tribute to the entire every member canvas organization. I know that the membership of the church understands what they're doing, but I want to remind you of the dual role that they carry out, the first being the very important task of raising the funds, which complete the budget, which ensure the execution and performance of the total church program here at Riverside Church. Secondly, in addition to raising these necessary funds, this every member canvas organization constitutes a very vital link with all of the members and friends of Riverside Church. There are many members and many friends, who for one reason or another do not have frequent contact with the church, and for whom this contact by the member of the every member canvas organization is perhaps the only

or a major contact during the church year. These members go out and they visit these people and they bring back information which helps to hold us together as a church family. So there is this very important dual role, and I think the every member canvas organization does a magnificent dual job in both these respects. Now having said all the lotatory things, I'd like to leave only one sobering thought. We still have some $40,000 of our budget still to raise. And the sobering part of this is that when we take inventory of the pledges made for 1966, that have not yet been completed, that we have not had a response from for one reason or another. They've been out of the city or they've been inaccessible

or they're still considering them out of the pledge. When we total up the people who have made pledges in 1966 who are yet to be heard from, we have a margin of less than $5,000 above this $40,000 that is needed. And of course, as you well know, a pledge in one year is not necessarily a pledge in the next year because various things can happen which change the amount of the capacity to give. So this simply means that it is most important. I say this to the total every member canvas organization that we complete on a 100% basis, the follow-up with every card and every former pledge or that you have. I also say to you the other members here, members and friends, that anything that you can do to help the every member canvas organization will

be very much appreciated because it is so important that we complete this remaining gap of $40,000, which is the tough part of the every member canvas. So please help us and together we will win. And I believe that closes my remarks and again, let me say that we do have a very necessary budget. We have recognized this by accepting the goal of $420,400. And I should like formally to second Mr. Tilling has motion that this budget be adopted. Thank you very much, Mr. Brank. This has been a magnificent achievement. One each year seems to be. And in thanking, he's called Dr. Brank sometimes. I never know of quite, but you should call him. In thanking Victor, I certainly threw him on your behalf I'd like to thank the entire organization

which does this splendid job. You've heard the motion and it's been seconded. Is there any discussion? If not, I would ask that those who favor the motion would so indicate by a rising vote. Thank you, I declare it adopted. We have nearly concluded, all of we want to adjourn this portion of the meeting officially. We have nearly concluded the business of the religious corporation except for the reporting of the results of the balloting. But before proceeding to the next question, I'd like to ask Mr. Hogue is here. Thank you, Mr. Hogue. Just a word of explanation. Reference has been made already to the fact that the ballots which were presented to you this evening contained descriptive material at the bottom relating to the qualification of

voters, both for deacons, voting as members of the religious society and for trustees, and that this was an error, the qualifications have in the past been and as of this moment still are different. This leads to may lead to confusion particularly and matters affecting the corporate affairs of the church. The I shall just read a sentence or two from the booklet which was distributed some time ago which bears on this. This says that meetings of the religious society, all persons who have been admitted to membership in the church are entitled to vote. The statute governs the other portion of our activity, the religious corporation side, and that law gives the right to vote at corporate meetings of the church too and I now quote, all persons of full age who are then members of such church and good and regular standing by admission into full communion and membership therewith or who have stated lay worship with such church and have regularly contributed

to the financial support thereof during the year next preceding such meeting. However, the law permits the church at any annual corporate meeting if the intention so to do has been given with the notice of the meeting to decide that thereafter only members of the church quote of full age and in good and regular standing by admission into full communion or membership therewith shall be qualified voters at corporate meetings. The language of the statute which I first read would seem much more applicable in the case of a small neighborhood church or a local church than in the case of one as large as this where in the event that the identification of voters became important it would be virtually impossible to determine who might or might not have stated lay worship with us. I've now invaded Mr. Hoag's area a little bit for which I apologize but Mr. Hoag's chairman of our law committee has some comment to make and then I believe a motion to present. Mr. Chairman and ladies and gentlemen, I think Mr.

Polo has about explained the matter to you. Perhaps I might add just this that our church is a dual organization, it is a religious society on the one hand and an incorporated body on the other, incorporated not under the industrial corporation law of the state but under what we call the religious corporations law of New York. I think you will realize that incorporation as a legal body facilitates the handling of the legal and other members of the church. The holding of property, the investment of funds, the operation of the building and other matters of business management. Mr. Polo has explained the qualifications for voting in the corporate meeting or stated in the law and he has stated them as the law does state them and then the law in that same section provides that the church at any annual

election for which you notice has been given may change this to make the qualifications as again he stated the members of the church in good standing of full age. The notice of this meeting as read from the lectern the last two Sundays and as included in the calendar for those two Sundays included notice that we were going to make this motion. The Board of Trustees thought it advisable to have the qualifications for voting at the corporate meeting the same in so far as the law will permit as the voting qualifications at the religious party. The only difference and the law dictates it is that we must put in that voters at the qualified meetings shall be persons of 21 years of age and that I take it is simply adapting this matter to the usual age qualifications in business transactions. In seeking your assent the Board has thought that you

would readily see the difficulties in identifying all persons who have regularly contributed during the year some by pledge and we have a record of that some by cash and maybe we don't have a record of that that you would perceive even more difficulty in identifying all who have thought statedly worshiped with us during the year for illustration how can we accurately determine on those qualifications whom to send the notices to. Now no actual problems have been incurred but it has seemed better to avoid any by any problem by this clarification and this arrangement does mean that now there will be a written register of qualified voters available at the church at all times. Therefore Mr. Chairman on instruction of the Board of Trustees I move the adoption of the following resolution resolved by the Riverside Church in the city of New York

at the annual corporate meeting held pursuant to notice on the 7th day of December 1966 that from and after said date only members of such church are full age and in good and regular standing by admission into full membership therewith shall be qualified voters at the corporate meetings. Thank you Mr. Hogg I think nothing need be added I would ask if there's a second to this motion. Is there any discussion. If not will all those in favor. I beg your pardon I'm sorry I didn't see you. I'm just like to say I think young people are insured under the age of 21 or insured or insured or insured or insured or insured which are allowed to are entitled to work with your entrepreneurship.

Mr. Hogg I think we all share that ceiling and I think Mr. Hogg will explain the reasons. I think we were a question of that toll but the law does not permit us to do it. The law says it must follow the line which we are just giving you. It's a matter of business regulation and you can't contract business in between one. I should emphasize of course this does not affect the voting rights of members of the religious society. You understand that. A member of the church, regardless of age, isn't entitled to vote as a member of the religious society. This deals purely with the corporation and the corporate affairs. Are there any other questions? Yes sir. The accident vote will still be the same way the vote next year from the 1,000. Well I believe in any case since you are having votes

by two separate organizations, one a religious corporation. This is the problem we always face. And the other a religious society that would be inappropriate to have one ballot on representing votes for officers of two different organizations. I think what again I'm invading, yes. Well the question is I think would we continue to have two ballots? Yes. I think we must have two ballots since we have two organizations. Yes, that's what I tried to say a moment ago. Yes, there's no question about that. This is the answer I was attempting to give to the question there. Are there any other questions? And we welcome them because I think they should be understood. If not, will all those in favor please say aye. Contrary minded, it is so ordered.

This meeting continues but from the meeting of the religious corporation continues. The meeting of the religious society continues and Dr. Laubach will now proceed to carry out his portion of that meeting. We come to the moment which we can postpone no longer. And this is the recognition of the retirement of Mrs. Hazard. I would like her at this point to come up and join us up here on the throne. Thank you. Whenever we come to the retirement of a person on the

Riverside staff who has been here through as many generations and as many years as Mrs. Hazard believe it or not. There are a host of memories that cluster around and we are made aware again of the long and distinguished history of this church and of the people who have made it such. Tonight, Mrs. Hazard's honor, we have invited back a group of people from past years of the staff, some of whom were able to be here, some of whom were not and have sent their greetings. And to begin this service of recognition I would like to mention them again and share your joy at those who could be present, such as Dr. and Mrs. Hazard. Mrs. Evar Helstrom. Dr. Darthie Hill Larson.

Carmella Imri Wilkos. I think there are good many people in the church family who don't see some of the people who are behind the scenes at the Hazard home, namely Mr. Hazard and Eddie's daughter Barbara, which you two. And from around the world we have greetings from other people who have wanted to have a part in this evening. Eddie from Maine, Alice Patty sends her greetings from Istanbul, Harris and Phyllis Wofford, from Chicago, the Gordon Gilkeys, telegram here from Betty House in Berkeley, and two particular letters that I think would be of interest to the congregation at large. One comes from Brussels and I'd like to read a couple

paragraphs. It says, our first wish would be the privilege of being at Riverside to tell you personally how much your friendship has always been appreciated. My second wish, and this will tell you who it is, to be able to be up in the tower to let the bells ring out our message of love and devotion to you, wishing you many years of happiness and good health, to sing it out from the tower and let the whole neighborhood share in this message of love would be my earnest wish from Camilla Favre. And then nobody surpasses, I think, the way in which Dr. Fosdick puts things. And I would like to use this as our greeting to you over his signature. I deeply regret my inability to be present on December 7th when the church pays tribute to Edwina Hazard for her long years of invaluable service.

We eagerly welcomed Mrs. Hazard to our staff while I was still an active minister at Riverside. And ever since, well over 20 years, she has rendered to the church an effective service for which we are all profoundly grateful. Her inherent graciousness, her sympathetic understanding of people, her ingenious gift of eliciting cooperation, her tireless fidelity in her work, and underneath all her strength of Christian faith and character, have endeared her to all of us. After all is said on December 7th in her praise and honor, much will still be left unsaid, deeply felt in our respect and affection for her. Benedictions on her through the years ahead made her recollections of her care for Riverside and of our warm hearted care for her, be among her always cherished memories, very sincerely Harry Emerson Fostick. APPLAUSE Eddie, we would like to begin by presenting you with this

sheath of letters and greetings from friends and second of all to ask Dr. McCracken to come up and continue the presentations. Thank you very much. I pick up where the executive minister has just left off, making the point that Riverside has been well served through the years by gifted and dedicated staff members. Outstanding among them is Edwin O'Hazard. She has given among the best years of her life, twenty-four of them, to the service of this church. Many things call for mention at this moment, but the time factor being in the minds of all of us, I single out two. One, the range and the variety of our service. Her special field is social work, and in it her reputation and her record are securely established and where so

established long ago. But during the war years, beginning as an assistant to the ministers, she has been an all-purposes staff member. And she has left her mark on and has made a valuable contribution to organisation after organisation in this congregation, diverse organisations. As diverse as the Riverside Guild, the Women's Society and the Tower League. As the church programme developed and expanded, she has proved herself versatile and flexible and resourceful in meeting new situations and new demands. She has all along been involved in the total ministry of the church and to a quite extra-ordinary degree. She must be to the congregation one of the best known staff

persons, because she has influenced and shaped its life in countless ways. The other thing that impresses me about the women's service is that right from the very first and until this hour, it has been personality-centered. This is a very big church in a very big city. It is easy here to get lost in the crowd, to be absent and not to have one's absence noted, to be in sore trouble and not to have anybody know what one is up against. Edwinner is a clear-voyant person. She has some sort of sixth sense. She has kept an eye on individuals, young, middle-aged, old, refugees, individuals in need,

physical, emotional, spiritual. Without ever seeking ordination, she has been a true pastor. And for 24 years, she has acted on Dr. Faustik's admonition that nothing matters in this church except what happens to individuals. A elderly woman said to a church worker who called her, don't come saving your soul on me. I'll leave you to conjecture what sort of church worker that was, but I'll vouch for it that nobody even felt anything of that sort where Edwinner has her just been concerned. She has fellow-feeling. She has compassion. She has understanding. She has imagination.

More than once, I have ventured to tell her that by the criterion of the parable of the last judgment, she can count at the end on hearing the master's well-done, good and faithful servant. In the staff and all through the congregation, we are going to miss her skills, her experience, her wisdom, her maturity. We are going to miss her. She's a real person, talented, witty, charming and consecrated. We wish her well in all the years that lie ahead, while she is retiring at the end of the month. A life of inaction will have no appeal for her. She will always, in the spirit of Jesus,

be finding people she can assist and help. So on your behalf and asking her to rise. I want to say two further things. Addressing the microphone so that you can hear me, though wishing that I could address her directly. We want you as a congregation to know how grateful we are for all that you have done in the 24 years that you have been here. For the fine self-effacing service you have rendered the kingdom of God. And we further want you to know that we have had you in our admiration and affection for many years, that we have you in our admiration and affection now and always will continue to have.

In the name and on behalf of the church, I offer you first this certificate and envelope and with it this pass. Thank you very much. Now I am being horribly tempted. Imagine a captive audience and riverside experiences of almost a quarter of a century to relate. But no, I must keep faith with the annual meeting, time schedule. In spite of my decision to take early retirement, that conclusively confirms the fact that I am not yet 65. I am preparing to leave a far greater emotional

wrench than I ever anticipated. I have spent the past few weeks in putting my house in order and it has been a wonderfully gratifying experience. All those folders and files and cases of mine have suddenly become people again. And I have been reliving my early days of service of society and to the guild, the young adult group, which a long, long time ago, was known as Dr. Faustic's marriage bureau. However, for me, the past 14 years have been the most rewarding as it has been my assignment to serve as riverside social worker. Of necessity, most of my work has been done behind scenes because of its confidential nature. Here I have had the opportunity to counsel with members of the church family and of members of the community who faced personal problems too difficult to solve alone.

My knowledge and use of public and private social welfare and health agencies serving families, youth and old age have enabled me to carry out riversides concern for people. As staff social worker, it has also been gratifying to work with the scores of refugees and displaced persons whom this church has sponsored through the Social Service Committee. Also, I take pride in having been part of the Founding Committee which helped to organize the Tower League, now riverside's highly successful organization, offering a program of varied activities for men and women of the middle and later years. And I mustn't forget what fun I've had each summer in interviewing and planning placement for youngsters known to my Social Service Department, to the Christian Education Department and to the Hispanic American Ministry. And all this made possible with funds granted

by the Benevolence Committee for Camp Scholarships. I'll always cherish a letter I received this summer from one camper who wrote, Dear Mrs. Hazard, I do not like camp, but I thank you very much for sending me. Love, Jimmy. Well, as a Riverside Church staff member, I am close to terminating a great experience in Christian service. It has been an incredible adventure, and I want to express my thanks to my family who have loved me and understood the importance of night meetings and long hours away from home. To the staff whose loyal support has been mine for the asking, and to those retired staff members of yesterday with whom it has been my privilege to work, and to my Social Service Committee as well

who have counseled me wisely through many trying public and policy and case situations. And to you, the Church family who have been my friends, I thank you very much. Thank you very much. I have a notion that the guest speaker of the evening will be relieved if he is not introduced at great length. About him and his presence among us tonight, I shall simply say this.

We have neighborly relations with the institutions on Morningside Heights, and we are ever seeking a closer relationship. In particular, we think there ought to be more coming and going between the different religious communions. Because while there still is much that divides us, there is also much that unites us. And in the spirit of our age, we tend to emphasize more and more what we have in common. We have invited Dr. Abraham Joshua Heschel to address us, not only because he is a near neighbor, but because he is one of Judaism's ableist spokesman and an ecumenically minded thinker, born in Warsaw,

first teaching in Warsaw, then in Berlin, then in London, England. He is now professor of Jewish ethics and mysticism in the Jewish theological seminary. It will interest this congregation to know that in the academic year 1965, 1966, Dr. Heschel was Harry Emerson Forstik visiting professor at Union Theological Seminary. And in the second semester of the year, traveled this country from coast to coast, speaking before Christian, Jewish audiences. The author of many, many books, in constant demand as a lecturer, he is not only a theologian and a philosopher, he is a mystic and a seer. Dr. Heschel has philosophers and theologians in plenty.

Mystics and seers are rare, and the world is great need of them. Dr. Heschel, we warmly welcome you to this annual dinner meeting of the Riverside Church. And Dr. Heschel, we are glad to have you come now late to the podium. We apologize for the lateness of the hour, but we abide by our understanding with you that you are to have a good hearing from us, and we shall listen with the utmost interest to what you have to say to us. Dr. Heschel. Dr. Heschel. Dr. McCreckens, very beautiful remarks have helped me slightly in dealing with a conflict. I am in somewhat intention.

It's quite a moral problem. Maybe you could help me out. I am honored, you know, was honored by the invitation, and I am due to bound to speak to you. But I have a conflict between duty and conscience, because I think you're a little bit tired. And I have a hunch that you would appreciate so much if I would limit my remark to just a few seconds. No, I wouldn't be. Don't be too generous. Don't be hastily generous. I now, if I would announce that I have just finished my speech, many here might feel so relieved, because there are so many other things important in life to do, evening is long, in the hours late, and I could do literally a great moral act if I were to announce it. On the other hand, I have a sense of duty, not only a sensitivity to the moment.

In this particular problem, in contemporary ethics, particularly in Protestant circles, is being heartily debated between principles and situations. Since I am not quite a follower of situational ethics, I think I will listen to the voice of duty. On the other hand, I think that I could not display a more human quality this evening than the one of gravity. Don't you think so? But did I hear no? There wasn't so much dissent during the meetings before. Suddenly I hear a single voice of dissent. Now, but I must also say that also even gravity has a limit. So maybe it would be the wisest for me to speak 15 minutes, perhaps 20. And by the time you reach 20, you and I silently will arrive at the decision. All right?

No, I would like to speak briefly, I say, a former colleague of mine, a historian. He used to examine his students by saying to them, now we discuss, you know, give me a survey of the history of the Jewish people in the 11th, 12th and 13th century, briefly, but in detail. I would like to speak about a very important subject, briefly, but not in detail. Now, I would like to touch upon the problem of Jewish Christian relations. First, let us realize that the world we live in has become a single neighborhood. And the role of religious commitment of reverence and compassion and the thinking of our fellow men is becoming a domestic issue for all of us. In other words, what goes on in the Christian world affects us Jews deeply. And unless we learn how to help one another,

we may only hurt each other. Our society is in crisis, not because we intensely disagree, but because we feebly agree. The clash of doctrines is not a disaster. It's an opportunity. Now, the survival of mankind is in balance. One wave of hatred, callousness, contempt may begin in its wake, the destruction of all mankind. Vicious deeds are but an aftermath of what is conceived in the heart and mind of man. It is from the inner life of man and from the articulation of evil thoughts that evil actions take their eyes. It is therefore extreme importance that we all recognize the great responsibility for the words we utter, for the thoughts we entertain. In an age in which the spiritual premises of our existence are both questioned and militantly removed, the urgent problem is not the competition

among some religions or conditions of all religions. The condition of man, the problem is not the survival of religion, problem is the survival of man. What is our state of mind? Let's see that our era marks the end of complacency, the end of evasion, the end of self-reliance. Jews and Christians share the pales and the fears. We stand on the brink of their best together, interdependence of political and economic conditions all over the world is a basic fact of our situation. Disorder in a small obscure country in any part of the world evokes anxiety in people all over the world. The religions of the world are no more self-sufficient, no more independent, no more isolated, than individuals or nations, energies, experiences, ideas that come to life outside the limits of a particular religion or all religions continue to challenge

and to affect every religion. Parochialism has become untenable. There was a time when you could not pry out of a Boston man that Boston State House is the hub of the solar system. Or that one's own denomination has the monopoly of the Holy Spirit. Today we know that even the solar system is not the hub of the universe. Horizons are wider, dangerous are greater. No religion is an island. We are all involved with one another. Spiritual betrayal and the part of one of us affects the faith of all of us. Views adopted in one community have an impact on other communities. Today religious isolationism is a myth. For all the profound differences in perspective and substance, Judaism sooner or later affected by the intellectual molecule to events within the Christian society, and vice versa.

We fail to realize that while different exponents are faith in the world of religion continue to be very little suspicious of the ecumenical movement. There's another ecumenical movement. Worldwide and extent in influence. And that is nihilism. There is a problem of how to cultivate interfaith in a nature of internealism. Because cynicism is not parochial should religions consist upon the illusion of complete isolation? Should we refuse to be on speaking terms with one another and hope for each other's failure? Or should we pray for each other's health? Help one another in preserving one's respective legacy, preserving a common legacy? We are A.S. to a long history of neutral contempt among religions and religious denominations.

A.S. to a long history of religious coercion, strife persecution. Even in periods of peace, the relationship that obtains between representatives of different religions is not just reciprocity of ignorance. It is an abyss, a source of detraction, distrust, casting suspicion, and doing efforts of many unhonest in noble expression of goodwill. The psalmist's great joy is in proclaiming truth and mercy have met together. Yet so frequently faith in the lack of mercy, interunion out of which bigotry is born, the presumption that my faith, my motivation is pure and holy, while the faith of those of different creed is impure and unholy. How can we be cured a bigotry presumption in the foolishness of believing that we have been triumphant

while we have all been defeated? It is not clear that in spite of fundamental disagreements, there is a convergence of some of our commitments, some of our views, tasks we have in common, evils we must fight together, goals we share, a predicament of licting all of us. And what basis do we people of different religious commitments or traditions need to one another? First and foremost, human beings, who have so much in common, a heart, a face, a voice, the presence of a soul, fears, hope, the ability to trust, a capacity for compassion and understanding, the kinship of being human. My first task in every encounter

is to comprehend the personhood of the human being I face, to sense the kinship of being human, solidarity of being, to meet a human being is a major challenge, to mind and heart. I must recall what I normally forget, a person is not just a specimen of the species called homo sapiens, he is all of humanity in one. And whenever one man is hurt, we are all injured. The human is a disclosure of the divine. And all men are one, in God's care for men. Many things on earth are precious. Some are holy. Humanity is holy of holies. To meet a human being, but unity to sense the image of God,

the presence of God. I quote an ancient saying ascribed to God who said to Moses, wherever you see the trace of men, there I stand before you. When engaged in a conversation with a person of a different religious commitment, I discover that we disagree in matters, sacred to us. Does the image of God I face disappear? And does God cease to stand before me? Does the difference in commitment destroy the kinship of being human? Does the fact that we different our conceptions of God cancel what we have in common, the image of God? Now, there are four dimensions of religious existence. Four necessary components of men's relationship to God, one, the teaching. The essentials are which are summarized in the form of a creed, for example,

which serve as guiding principles in our thinking about Meadows' temporal and eternal. Let me call it the dimension of doctrine. Two, faith, inwardness. The direction of one's heart, the intimacy of religion, the dimension of privacy. Three, the law of the sacred act that we carried out in the sanctuary and society at home. The dimension of the deed for the context in which creed faith and ritual come to pass or the community or the covenant, the dimension of transcendence. Now, the last two dimensions are important in Judaism, they are important in Christianity. Let me only develop briefly on the dimension of faith. It is clear that in the dimension of deed there are obviously vast areas for cooperation among men of different commitments in terms of intellectual communication,

of sharing concern and knowledge in applied religion, particularly as they relate to social action, but it is precisely in the dimension of faith. Where cooperation is so important. I mean the encounter proceeds in this dimension in terms of personal witness and example, sharing insights, confessing inadequacy, and the level of doctrine we seek to convey the content of what we believe in and the level of faith we experience in one another, the presence of a person radiant with reflections of a greater presence. I suggest therefore that the most significant basis for a meeting of men of different traditions is the level of fear and trembling, of humility and contrition. Where our individual moments of faith are mere waves and the endless ocean of mankind reaching out for God. Where all formulations

and articulations appears under statements, where our souls are swept away by the awareness of the urgency of answering God's demand, stripped of pretension and conceit. The first and foremost prerequisite of interfaith is faith. It is only other than the depth of involvement in the unending drama that began with Abraham that we can help one another. What divides us? What unites us? We disagree in law and creed and commitment which lie the very heart of our religious existence. We say no to one another, in doctrines, essential, sacred. What unites us are being accountable to God. Our being objects of God's concern, precious in His aid, our conceptions of what ails us

may be living. But the anxiety is the same. The language, the imagination, the concretization of our hopes may be different. But embarrassment is the same. And so is the sigh, the sorrow, and the necessity to obey. We may disagree about the ways of achieving fear and trembling. But the fear and trembling are the same. The demands are different but the conscience is the same. And so is arrogance and equity. The proclaimations are different. The callousness is the same. And so is the challenge we face in many moments of spiritual agony. Above all, while dogmas forms a worship about different, God is the same. What unites us? A commitment to the Hebrew Bible as Holy Scripture. Faith in the Creator of Heaven and Earth.

God of Abraham. Commitment to many of His commandments. To justice and mercy. A sense of contrition. Sensitivity to the ascendity of being alive. To the involvement of God in history. To the conviction that without the Holy, the good will be defeated. Prayer. The history may not end before the end of days. And so much more. There are moments when we all stand together and see our faces in the mirror. The anguish of humanity and its helplessness. The complexity of the individual and the need of divine guidance. Being called to praise and to do what is required. I have promised you my friends before

that I will have consideration and I'm going to keep my promise. I say that there is so much you can do together in matters of concern. And relevance to both Judaism and Christianity. On the deepest level above all, not only on the level of sharing knowledge and understanding. It is necessary for us to live together at this moment in the catechons of faith because it's so hard to proclaim what is the most important and vital truth. It is necessary for us to learn how to combine a life of prayer with a life of action. It is necessary for us to deepen our sense of devotion to realize that the worship and the sense of justice are interdependent. We need one another

and there's these very trying critical days. It's quite clear that the task is enormous. None of us will do it alone. The world is too small for anything but mutual care and deep respect. The world is too great for anything but responsibility for one another. Well, then is the purpose of inter-lediscoperation? It is neither to flatter nor to refute one another. But to help one another, to share insight and learning, to cooperate in academic ventures on the highest scholarly level. And what is even more important to search in the wilderness for wellsprings of devotion, for treasures of stillness, for the power of love and care. But as urgently needed, our ways of helping one another in the terrible predicament of fear and now by the courage to believe that the word of the Lord and us to work for peace and Vietnam, for racial equality in our own land,

to purify the minds from contempt suspicious, to cooperate in trying to bring about a resurrection of sensitivity, a revival of conscience, to keep alive the divine spark in our souls, to nurture openness to the spirit, to the spirit of the Psalms, openness to the mystery of living. Now the God of Abraham, the creator of heaven and earth, deemed it wise to conceal his presence, in the world in which we live, he did not make it easy for us to have faith in him. This is our tragedy, the insecurity of faith, the unbearable burden of our commitment, the fact that deny the divine MIT, the arguments of agnosticism

are eloquent, the events that defy him, are spectacular. Faith is too often tinged with arrogance. Even the creeds we proclaim are in danger of becoming idolaters. Our faith is fragile, never immune to error, the stocia. There are no final ultimate firm proves for the existence of God, our Father. There are only witnesses. Humanity is an unfinished task, and so is religion. The Lord, the creed, the teaching, the wisdom here, yet without the outbursts of prophetic moments, coming upon us again and again, religion may become fossilized,

the hour is late, the responsibility we have as Americans in particular, a greater than ever. I'm sure you all are way off it. Let me conclude with the one word of urgency in the form of a story told by a child. I was reading with this teacher, a little boy, the Bible, the Pentateuch, and the story told of their sacrifice of Isaac. And I quote, Isaac was on the way to mount Mariah with his father, then he lay on the altar, bound, waiting to be sacrificed. My heart began to beat even faster, writes the child. It actually served with pity for Isaac, behold, Abraham now lifted the knife, and now my heart froze within me with fright. Suddenly the voice of the angel

was heard, Abraham lay not thy hand upon the lead, but now I know that thou fearst God. And here I broke out in tears, and wept aloud, why are you crying the teacher asked? You know that Isaac was not killed? Why are you crying? I said to him still weeping, but Rabbi, supposing the angel had come a second too late. The teacher, the Rabbi, comforted me, calmed me by telling me, an angel cannot come late. An angel cannot come late, but men made a flesh in blood, may be late. Let us pray that we may not be late. Thank you.

I shall attempt, Professor Heschel to thank you as you deserve to be thanked for that remarkable address. I think that the applause indicates that despite your warnings about brevity and omission that we would have been very happy to hear you at much greater length. I hope we will have the opportunity to hear you again. Thank you very much. Thank you. I take it having observed Mr. Hitch,

Mrs. Lemon, Mr. Elliott, and some 11 assistants come back into the room that the inspectors of election are ready to report. Mr. Elliott, do you have the report? Thank you. Although we may have been short-handed, I'm glad to report that we have completed our task, and it is my distinct honor and pleasure to announce to you the results of the election for trustees for the term ending at the annual corporate meeting in 1969, Earl W. Brandenburg, Victor Z. Brink, Ward B. Ogden, and Charles C. Tillinghast, Jr. For the Budget Committee for the term expiring December 31st, 1969, and for the unexpired term of

expiring December 31st, 1968, Dr. Howard S. Steele and Philip R. McCarthy. For Deacon, for a term of five years, expiring December 31st, 1971, Dr. Dorothy Gray, Dr. John E. Hutchinson, the third, Dr. Robert C. Johnson, Mr. Ernest H. Lorch, Mrs. Albert G. Wyden Saul, and Mr. C. Harvey Williamson, for the term ending December 31st, 1970, Dr. Daniel Day Williams, and for the term expiring December 31st, 1968, Dr. Michael A. Diana, and Dr. Paul W. F. Whit. For Church Clerk, for the term expiring December 31st, 1967, Raymond L. Dickinson, and that completes our report, Mr. Chairman. Thank you, Mr. Elliott,

and Mrs. Lemon, and their able assistance. I would remind you again that there will be an opportunity after the meeting to meet the newly elected officers. Now, this concludes the corporate portion of the meeting. I now turn the meeting to Dr. McCracken, who will speak to us. There's a sentence in the Old Testament to the effect that there is a time to speak, and a time to keep silence. I ask you to rise for the benediction. The Lord bless us and keep us. The Lord make his face to shine upon us, and be gracious unto us. The Lord lift up the light of his countenance upon us, and give us peace.

Amen. The newly elected officers should make at once for the exits to be greeted by the members of the congregation. That be ahead. That was an absolutely superb performance on your part. This is a great thing. It's a no-test on purpose. It's a different purpose. The Lord bless us and keep us. The Lord bless us and keep us. The Lord bless us and keep us.

The Lord bless us and keep us. Amen. Amen.

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