Businessman's Conference May 6, 1972
The Ecumenical Institute,
Now for about two years I
have been aware that the hour was rapidly approaching when the
guardianship of the movement had to be radically spread. It was
now coming to the state where it was beyond a few not too bright
and not too capable people in Chicago, most of whom were clerics
to begin with, to adequately guard the possibility in history
that the movement has become.
I've never been much interested
in organization. I think the movement has to be organized, and
pay very little attention to organization. A movement has to be
effective, and pay very little attention to efficiency. A movement
is something quite different from a corporation within the establishment.
I'm not interested and never have been in another committee. I
call that sophisticated boy scoutism.
I've never been interested
in another club, another organization. And I think that a part
of the wonder in our group is that we have kept organization to
a minimum. You are probably aware of this thingamajig
called the order, for which there is no legal basis whatsoever
yet. That kind of thing has probably made us. And as I was in
the room here tonight clearing things, what Joe calls fellowhood,
I thank God that there wasn't any organization in this room. It
isn't needed. A movement does not think necessary organization,
and no organization maintains that movement that doesn't make
The guardianship has to do
with the finances. I think we probably chickened out a bit last
night, when you come right down to it, on the finances. One thing
that a revolutionary has to discover firmly is that there are
no hidden sides, no dark sides of life. He moves head on into
any arena that has to be entered into in order that his mission
and his movement comes off. It's been increasingly a part of my
consciousness that the financing of the movement has to rest upon
a great many other shoulders than just the few that up to now
have done one miracle after another in order to bring us this
far. The guardianship relative to the finances has been broadened.
It's on your shoulders.
Then secondly, the guardianship
that I spoke of has to do with wisdom. And again, no boy scoutism.
I can't stand anything that seems like a M.Y.F. society. If a
person isn't given to the movement, I don't care what he knows,
his wisdom is not wisdom. The wisdom we need is the wisdom that
comes out of the guts and through the head. If you are not a movement
person, your wisdom is of very little use. And I think that is
true of any kind of a revolutionary movement. They must be willing
to learn from whatever source.
I mean something like this.
I just think that never again will we be going into a new four
years, or never again would we take a radical turn without a series
of minds participating in the forging of such a turn. At this
moment in history when we're turning a twenty year curve, that
burden must be spread through a much broader field of commitment.
The fourth area is where I've
had great conflicts. There have got to be some elite forces in
a movement who are demonstration forces. A little later on when
I get to what I really want to talk about, I think I can illustrate
that better. There's got to be some elite forces who use themselves
as demonstration projects in crucial areas. Up to now there have
been a few of us who have been these demonstration forces. Our
lives have been research centers and demonstration projects. This
has to be widened. And without that, the movement is not going
to have adequate guardianship. And by the way, I might say, that
in recent months, I've had association with certain men, men on
the campus of North Side Chicago, who themselves have become a
part of those demonstration forces. And the kind of new sense
of relaxation I have in me is almost beyond description.
I take it, if you're movement,
you are over this business that to be of service you have got
to be out doing something. I hope you're over Yankee activism.
Sitting in this room not doing one dammed thing is probably the
most important thing you've done for a long time. I know I didn't
get that said well. But if you grasp what a revolutionary movement
is sooner or later, you're going to grasp the meaning of that
kind of thing. In many ways, the fourth one, I say to myself,
you must become the defenders of the movement. I look back, and
it was almost a dozen swordsmen who were trying to defend the
movement. That can't be done any more. There must be many other
I tell our first priors in
the religious houses spread across the world, that those religious
houses are utterly nothing. When the movement is in trouble, they
throw those houses to the wolves immediately, pull out their swords,
and like the Queen's Guardsmen, they back up to Chicago, fighting
every step of the way. We need more blades than that if we're
going to defend the movement. For the movement is going to be
in trouble, you mark my words, in the next twenty years. Over
and over and over again. And perhaps the day has come. I'd like
to say to you doctors, you lawyers, you business men, that when
that hour comes when the movement is in trouble, you throw your
post, your station to the winds, you pull your sword, and back
up with those priors who defend the movement. This is poetry.
But for some of you it isn't poetry. When we've wanted to have
some cash money for a mortgage, or we've gotten ourselves into
a little legal difficulty, where we've had to call upon your swords
in order to defend the movement. That's the way I've grasped this
Now, I want to talk about
the next twenty years. Last time we mentioned this together. On
July 1 we begin the next twenty years, and the vision has been
given that in this building we will have something like a thousand
people. I think that something like six lectures have to be given
around the edges working on the tactical systems for the new social
vehicle, six lectures given on the vision for the next 20 years.
I didn't know Martin was going
to talk about visions in the conversation. For the last six months,
nine months, we've been working on this and I've drawn together
in five 1ectures. I have one yet to go which is a historical grounding,
and I want to give you those five lectures tonight. And to have
you start thinking and perhaps we can talk a little bit, and I'll
try to do it very briefly.
The third lecture is on the last 55 years. This is the 55th year of church renewal in our century. And for those who are hardened old revolutionaries in that war, we owe it to the established church, and owe it to the world that the church serves, to account what's happened. It seems to me that when you peal the outer leaves of the artichoke off and get to the heart of the matter these are the five things that the renewal movement has accomplished in the twentieth century.
First was the recovery of
the Christ happening as a happening. And that almost needs to
be set off by itself as the crucial thing that was accomplished.
And I cannot overemphasize the fact that the recovery was
a happening, an event. That is to say, lives were changed. And
so far as I'm concerned, if you take RS1 and if your life
is not changed, I mean for the rest of your life, then you have
not been to RS1. That's the kind of thing that I'm talking
about and in the recovery of the Christ figure as an event in
human life, the radical bottom of humanness itself was blown out,
in which we discovered the contentlessness of Christ, if you please.
Which is another way of saying that. life has but one content,
and that's Christ. Christ was not some kind of an ideology that
had to do with the West, or had to do with Christianity. The Christ
happening was the human happening that disclosed finally what
it meant to be a human being. And in a way, I say that's all that
Then the second of the five
things, which is rather obvious to you, the church forged an image
of her task or function in the civilizing process. And probably
this almost comes to your mind first. Those of you who are old
enough within the struggle know that not so many years ago the
church did not understand that she was mission to the civilizing
process, or to the world.
Now, it seems like you are
almost psychotic to say that that couldn't be. But it was. And
this was one of the crucial symptoms of the deep, deep illness
of the church. But the important thing that has happened in that
is the radicality of that awareness in which the church discovered
the categories of people of God and dynamic of history without
which history is not history. That's the radicality. This has
nothing to do with religion whatsoever, nothing to do with piosity
whatsoever. Nothing to do with theology. It's an empirical awareness
about the way life is.
The third thing that has happened
in these last 55 years is the recovery of the ecumenical vision.
And if you know anything of the history of the church in this
twentieth century you are quite well aware of the fact that the
ecumenical movement, so called, is a crucial aspect of that. And
what is usually meant by the ecumenical movement which is manifest
in Vatican II and Protestant churches joining themselves together,
and in such things being formulated as world councils. That's
a part of it. But for me that's not the crucial part. What
happened in our day was the recovery, the discovery if you please,
of grass roots ecumenism. You saw this in the first instance,
I suppose, in people no longer caring about being a Presbyterian
or a Methodist the way their grandparents cared about being a
Presbyterian and Methodist. Until finally it got to the place
where it was almost impossible to tell the difference between
a second rate Baptist and a second rate Presbyterian or Anglican.
And then the bottom was blown out of this also when a transparency
occurred in and through which was discovered for our day the essentialistic
dimension of humanness itself. Now let's see if I can slow that
down and say it.
In our day, you had to embrace
your uniqueness to the hilt, both as an individual and as a group.
A black man, if he was going to know authenticity, had to be a
black man to the hilt. A white man had to be a white man to the
hilt. If you were a nonwesterner you had to become a nonwesterner.
Now, in embracing our unique finitude, a transparency occurred
in which we have discovered in our time an ecumenism, and that
word "ecumenical" means the whole wide world, or humanness
itself. Actually, we discovered a new sense of what it meant to
be a human being, so that in our day, there could not be such
a thing within the people of God, as a black church, a white church,
a western church, an eastern church.. This national church could
only be the church because it's dealing with radical humanness.
The fourth thing that happened
in the last 55 years is the recovery of disciplined community.
If you know even a little bit about the history of church renewal
you understand that communities, not by the scores but by the
hundreds sprang up in Europe and in the United States. And the
highways of our age are littered with the debris of the death
of those communities. My point here man starved for fellowhood
attempting to commence a fresh community. What was discovered
in the church was the idea of disciplined community. Which is
to say that community was not forged this way. But Lynn and I
grabbed hands to do a task in history and in order to do that
task had to discipline our relationship with one another and in
the midst of this we discovered a new kind of a radicality in
our relationship which really is defined in terms of the recovery
in depth of spiritual self discipline. So that a man finally lives
his own life out of the deep wellsprings of his inner being and
no longer crutches upon his wife and no longer crutches upon his
friend and no longer crutches upon any external circumstances.
He is his man. And then can recover how because he doesn't have
to crutch upon another he can give himself to another. I wish
I had time to spell that out. And it's simply because the glories
of that awareness.
And the last, was the rediscovery
of the other world. Church renewal, and this is crucial, stumbled
upon this. One thing you have to be aware of here, nobody ever
started out directly to discover the other world. You set out
to discover the spirit dimension of life. It always avoids you.
Church renewal stumbled upon this, but now you can scarcely read
a decent magazine article or a book, and it's even reflected in
the movies,without coming across some term like "the
other world." I'm not talking about a discovery by a few
pious people. I'm talking about a discovery of concerned people
within our time of that lost world, the world where one lives
before the mystery that never goes away and finds it bleeding
forth in every life situation and ends up knowing in its absence
that we long like a frustrated lover for the presence of the absent
mystery. Where he knows again the very potent sickness when the
really real which the New Testament translates as the ontological
dimension of life, is no longer there. In which other world the
one grasps afresh his freedom in such intensity that he is aware
that he is responsible only to God. In the other world in which
one becomes aware that he is responsible for the whole wide world
in the other world. I was sitting beside a man tonight who said
that he didn't have any problems. Where in the midst of the renting
and agonies of life there is a peace beyond human comprehension.
Put in secular, post modern world language, there are no problems.
Night is no more. There is no more death. This is your other world.
Nothing religious, nothing pious. But through the veil of anybody's
life, this world is there and it is discovered afresh. Before,
the Lord willing, most of you in this room die you're going to
know so much about this realm that what I am saying now will seem
to you like kindergartenism. That is my report on the last 55
years of church renewal. Now we've got to look at the next 20.
How do you dream the impossible
dream? How do you dream this? I don't know. First of all I want
to talk about the paramount trends within the establishment that
I see. And you'll see the fruition of them I prophesy.
First of all, the marriage
of the establishment with the movement shall become full grown.
It has already taken place though it is still in its early days
of marriage in which the established church will face the overwhelming
ironies of finally marrying its own child that it hated. And the
movement will face the irony of her hopes not coming off because
the future of what happens to the establishment will be out of
the wedding and not out of the dream of the revolutionary.. Though
without the dream, and I meant the dream in which the being of
the revolutionary is mixed up, what does happen through the wedding
of the establishment and the movemental cannot come into being.
That's one of the inevitable tragedies of the wonder of life itself.
The second trend will be the
actualization of this new discovery of this universality, within
the church, within our lifetime. Once again the universalism of
the church shall be the dominant note, and manifest in practical
actuality. You know, as I know, that after World War II the new
birth of nationalism across this globe, the church fell into the
trap of that nationalism and began to set up all kinds of nationalistic
churches. I happen to be a Methodist. In my life time, I have
seen a world wide Methodism be fragmented across the globe. And
this is only one of the churches. But what is going to happen
is that the new vision of universalism within the church is going
to move toward a practical manifestation of that universalism
beyond western and beyond nonwestern churches, beyond the
black and the white churches, beyond the male and the female,
and beyond the youth and the aged.
The third trend is a reappropriation
within the historical church of missi-ology. That's mission. Missiology.
And it's not in your lifetime that you really have seen this,
but I was struck by the trip when we were working with the Eastern
churches. The great strategic or the tactical thinking of the
early church in the known world then which was around the Mediterranean.
Somebody forged a fantastic strategic scheme in which they built
five great strongholds one in Rome, one in Constantinople,
one in Antioch, one in Jerusalem and one in Alexandria in Egypt.
In the early days in Egypt those little old short Egyptians built
what was the most powerful stronghold of the church. And out of
that the Coptic church came. And then from these strongholds they
fanned out impacting the globe. Then they created a desert monastic
movement which generated the spiritual power for those strongholds
to operate. One of the most shocking things we grasped on our
trip was we saw 6 patriarchs or popes, in Ethiopia, in Egypt,
in Antioch, in Damascas, in Constantinople. There was a kind of
charisma, a compelling charisma. In Egypt the clergy can marry.
But if you become a Bishop, you have to be celibate. And that
means you have spent ten years disciplining yourself out in the
desert. And if you wondered where that charisma came from, you
know he had ten or twenty years of rigorous spiritual discipline
behind him out in the midst of the desert. Those monasteries were
not a retreat from life. They were he great power stations that
generated the spiritual vitality that enabled hose strongholds
to move. And the early church as a tactical and strategic dynamic
in society conquered the world.
The Methodists produced a
man by the name of Taylor in India, in the last century, who built
a unique strategy for India. Then they sent him to Africa. The
one in Africa was a particularly interesting one. In that he
saw that in the future the Islam people were going to move and
take Africa. And it is interesting how they started at that two
or three times. Their most successful attack, other than North
Africa, is right now. He saw that if you were going to do a Christian
evangelizing job there you had to build a series of Christian
mission stations, fortresses if you please, right across the top
of black Africa to stop that wave. Interesting, isn't it?
And then they came to Latin
America. And he looked over that continent. He said the way
you're going to take that continent is to take the great seaports
and establish good schools there. And then move in together from
all of these into the continent.
Now, I'm not asking you to
subscribe to anybody's tactics. But whenever anyone has a mission,
then they begin to think in terms of strategy and tactics. And
as long as they don't have a mission, then they don't think this
way. Just supposing the church had a mission that she could define
about the world. The moment she does, then she begins to think
tactically. You'll see this in your 1ifetime.
I suspect the fourth trend
is a metamorphoses in pluriformity. By pluriformity I mean the
uniquenesses or the variant dynamics within the universal church.
I suppose in the middle ages they were your religious orders within
Romanism. In our day, they are Protestant denominations: that's
the pluriform manifestation of the church. And the church will
always have pluriformity in the midst of universality. But she
has again and again had to redefine these. What is happening is
your denominational structure is going. But there will be that
which replaces the denominational structure, only you likely won't
call it denominationalism. But it will be killing or chopping
off these denominations. I remember a Presbyterian man on one
of their boards in New York some time ago said his task was to
get the Presbyterian Church out of existence as soon as he could.
He's stupid. And the church ought to rise up and shoot that man.
No! Metamorphosis is going to happen and you'll see the truth
of it in your lifetime. It's already started.
The last thing is that free
assertion of what I call sociosymbolism. And that's terrible.
Really what I mean is that there is going to be a realignment
in the dynamic of the cleric. That's why I was really delighted
to hear Jim Philips talk about putting on this shirt, and the
kind of embarrassed and almost joy that he had in the midst of
it. This is one evidence of the fact. This is why David Wood is
like a breath of fresh air to me these days. He kids about being
a lawyer and kids about being a clergyman. Do you not understand,
whether you like it or not, you are the manifestation of the new
cleric. Only you see the cleric of the future will not be shriveled
up old characters like myself that are set off entirely aside.
You'll still have some of that. You've got to have it. Some of
you have got to pay my bread in order that you can continue in
the midst of your work in the world being capable of fulfilling
the cleric function. And I wish I had another word than cleric
there. The Priestly, but that's as bad as cleric.
One of the burdens that's
going to be on your life in the future will be a sign on you,
and you're going to have to live with that responsibility. The
peculiar function that a man who has beheld with his own eyes
the other world has for the rest of his life in the civilizing
process whether he's cutting out shriveled up lungs, or saving
people's stupidities before a court of justice. If you don't mind
my gloating a little bit, you put us clergymen up on the pedestal
in insisting that we design for a life you wouldn't be caught
dead living. And now some turkeys have come home to roost.
That's only the second lecture.
The third lecture has to do with the objectives of the movement
itself. The first objective is to continue awakening what I call
the primal community, and that's just another word for the local
congregation. And as far as I'm concerned, the only hope for a
new world, a new society, rests upon primal communities as leavening
forces coming into existence.
I don't know who it was,
but it was their hope for the future that in every middle sex
village and crossroads in this world that there'd be an awakened
primal community that would pick up the task of the humanization
of mankind. And I mean down to the last fat lady. That has to
And then our next objective
is the actualization of the global society, and the New Social
Vehicle is the global society. This summer, the Lord willing,
we've got to get that down the road. The job is going to be done
out there in the parish. But what we have to have is a clear statement
of a practical vision of a new possible web of relationships that
defines the new sociality of mankind.
And then a globally constructed
tactical system, whereby right where I am at any moment by doing
what I can do I am affecting the total globe. That's the kind
of a system you have to have. This must be done in the next 20
Then the third thing. There
has to be disciplined pioneering teams. Those kind of revolutionaries,
the protesters, have gone. There has to be a new kind of revolutionary
come into being. This is why your youth revolution is gone, is
finished. The feminine revolution is gone. Your nonwestern
revolution is gone. A new kind of a revolutionary is called for.
And he's the kind of a one that takes a vision of the new society
and goes out and demonstrates it with his being.
This is fundamentally what
you mean by what we call a historical order. A historical order,
a religious order, has got to come into being for the sake of
this new world. And I'm extremely clear now that every great revolution
in the past rode on the back of disciplined religious troops.
In the next 20 years, this has to be created.
And there'll be different
dynamics within it. But there'll be only one order. There's some
people in our group who get tired having to live the way we do.
So they think they'll be a part of the extended order. Let me
bare witness to you. If you're capable of living the way I live,
then you'll never be the extended order, not because somebody
tells you can't be. You just can't be. Once you're willing and
you know what it means to be a dead men then you are willing.
If you don't know what it means to be a dead man, then you aren't
willing. And you won't be willing until you do know what it means
to be a dead man. Now you need only a few. That depends on how
few you have. I guess maybe there are about 1,600 of us now. There
ought to be 10,000 of us right now. And then there have to be
masses of the extended order because the order has to have the
troops at certain points and posts and stations in civilization
to do the work. But there isn't a harder way and an easier way
to do what I am talking about. If what's going in your heart is
"God, not for me," that's all right, that won't upset
the Lord. He'll raise them up out of the stones. Without that
order you're not going to be the movement.
The next one is the penetration
of the masses. And this is your popular preaching. It is a far
more complex dynamic than just going out and spinning in a bar
or in your office, although that's the important part about it.
And each one of these has to be global. Your counterpart has got
to be in every nation in Africa and in Europe and in Russia and
in India, in Seapac and in Latin America. That kind of an objective
with strategies and tactics at a global level has to be forged
and operated. I hope I live to see the day when 200 thousand iron
men go to the courthouse, into the hospital, go to the market
and on that day, take triangle 283 up there and spin it into spirit.
And then the last, the intensification
of this. There is a global revival in human motivity. I just ran
across that word "motivity" not long ago. I like it
much better than motivation. I can make it dance my tune a bit
better. Human motivity. My father always hoped that a revival
would come in his lifetime. He wanted my brother and myself to
participate in it. The trouble was that my papa thought of a revival
in terms of the tail end of the Great Awakening that was sicker
than hell in the l9th century. He thought that would come. No,
not even the Great Awakening will come again. And not even those
fantastic surges in the Middle Ages that conquered, in the name
of Christ, the whole Germanic people. Two men went to Russia,
Cyril and Methodius, along about 900 and took a nation. But the
Holy Spirit never operates the same way twice. In Egypt, one of
the archbishops said "We're having a great revival."
And being a narrow minded reductionistic Protestant, I immediately
thought of some preacher, and people coming and singing "Almost
Persuaded", or something like that, and having people come
down the sawdust trail. So I say to him, "How long has this
been going on?" And he says, "About fifty years."
And then I know he is talking about something else. What he was
talking about is that when Protestant missions came, those orthodox
churches had been dead, and I mean dead, for about 900 years.
The drive and the vitality of the Protestant thrust awakened them
to begin to search after the power and voice of the early church
and caused a resurgence. And that was his revival.
What I'm saying to you is
that before the end of the century, you're going to experience
a reviva1 in this world in human motivity. I'll use some old words:
there's going to be a new evangelism. And human hearts are going
to beat again upon the drum of the other world. And the spiritual
deeps are going to flow. I don't mean in pious churchmen. I mean
in humanity. It's been so long since the church had any vitality
and don't you ever forget, never once in your whole life, did
you ever have a direct immediate relationship with God. That's
how dead the church has been in your lifetime. The spirit of twenty
years will flow again.
Now this will not happen automatically.
It will happen when these other four objectives are done, and
done with passion. What I am trying to communicate is what I hinted
at when you were here before. That church renewal is now finished.
I was down at Atlanta at the General Conference of the Methodist
Church a week ago, and the thing that overwhelmed me was that
from the platform were said things that the church had beaten
people senseless, like myself and my colleagues twenty years ago,
for saying. Now, that was not a moment of sorrow, but a moment
of joy. For you see church renewal was out to awaken the established
church. It's awake, and in this century church renewal is finished.
But now there is another job to be done. Far more complex and
far more important. It is as if all I've said here is that the
movement runs ahead of the established church and shows it the
way into Canaan land.
Last, what are the qualities
of the revolutionary who guards this movement during the next
twenty years? First of all, he has got to be spiritually grounded.
He's got to be grounded in the literature or the spirit, in the
Bible. And I do not mean in terms of an intellectual understanding
of the bible. He's got to discover ways in which that literature
can address his life and nurture it, that in every situation,
in every moment he's a man of the spirit. He must develop a prowess
in finding his way through the other world. We have now the methodology
that we call visits to the other world. Fantastic what happens
to people when one can see that where they start like colts out
of their mother's womb with wobbly legs, some now are beginning
to find their way with ease in that labyrinth. People who were
not spiritually grounded: here I'd like to blast a little at you
layman. I don't want anyone trying to live on my spirituality.
He'll not be helpful. And if you don't, you're not going to stand.
You'll come here once or twice, and somebody will step on you,
or the desert will get hot, and the more you get to know people
like me, you see the crummier I am. I'll not mention my other
colleagues who are here. You'll not stand day after day in the
desert if you've not drunk deep of the wellsprings of spirituality
yourself, if you yourself don't know what it means to be a human
being, at the bottom.
Then secondly, it calls for
you to be missionally dedicated. But you've talked about this
yourself - what it means living out of two suitcases the rest
of your life. This is what it means: your worldly goods have already
gone. Your kindred are already gone. That your own life is already
gone. And therefore nothing can touch you.
It's having a brand new sense
of vocation. I wish I had adequate language. This is what the
new religious is. You've often said that within the spirit dimension
there aren't such things as lawyers and doctors and businessmen.
There are spirit men who have skills to heal and to defend and
to see. There is a new sense of vocation. It's like, if I can
use mythology, that you know as well as you know your name when
you get to heaven they're going to think nothing of your having
been a lawyer or a clergyman or a doctor. They are going to ask
you one question, and it's not going to do with that. And then
that person has to, once and for all, forge a corporate posture.
I tell you, I've seen them die by the thousands who thought they
could do their own little thing alone. No. A man who doesn't learn
what corporateness is and is willing to march with an army of
colleagues and to put his creativity into the whole guts of that
army is useless in this work in the next twenty years.
And then he has to have certain
kinds of highly developed skills. He has to be a trained person.
It would be extremely difficult for me to grasp at this moment
how anyone could even last a few months usefully if he hadn't
been to our academy. And then I don't mean the academy. But if
he doesn't grab and have at his fingertips and in the center of
his being the skills and the methodologies that are developed
there -- . The one thing that you're not going to get away with
is cutting into the gizzard with a rusty knife. That'll not work.
You may be able to do that as a doctor in a hospital, but in this
work, no rusty knives.
And it doesn't make a whop
what a fine boy you are. And how many skills you have developed
in your profession. You are going to have to have these skills
alone with your skills.
Then you must become a global
human being. And this is hard. You have to breathe the globe.
These must be our strategies.
We have got to build a world wide research and demonstration complex.
We have to build a world wide penetration and training network.
We have to build a world wide enablement and coordination network.
And back here at the finances
again. In this country we have got to develop a network to get
the finances to do it. But not only here. This has to be done
in Japan, and in Hong Kong, and in the Philippines and in Singapore,
and in Delhi and in Paris, in London and in Caracas. One of the
exciting things is that in some ways we are away down the road
in this. It is almost impossible to believe that within five months
you are going to have 80 religious houses spread around this world.
As a matter of fact, I don't know now of any other thingamajig
that has got such a global network that you can use to accomplish
a global task such as you've got on your hands now.
The fourth strategy is to
build both a civil and a religious development scheme. And by
this I mean a penetration of the civil establishment and of the
religious establishment on the top level. This has to do with
And lastly, we have got to
build not only a globa1 historical order, but we have got to build
the concrete framework. This is the next twenty years. I end where
I started and it has to do with our removal. When you think of
this lying ahead, then it ought to be clearer than ever before
that the guardians of the movement have to be signally extinct.
And secretly down inside of me that's why I called you people
to come through this as the guardians of the movement.
J. W. M.