It was not that the governing board of the National Council of Churches needed any prodding to pass a policy statement on Southern Africa, but its former staff member, now the United States ambassador to the United Nations, came along a few minutes before the vote was taken to lend his support. Andrew Young held aloft a copy of the proposed pronouncement at the board’s New York meeting last month (see following story) and spoke of the need for a prophetic voice on the subject. The document, calling for black majority rule in Namibia (South West Africa), South Africa, and Zimbabwe (Rhodesia), did not receive a single negative vote. Of the 178 delegates registered for the meeting (a record number in recent times), 129 recorded votes in favor, and two recorded abstentions.
In passing the pronouncement the NCC board added its voice to the many around the world trying to get the South African government to hasten the day when the resident minority whites will turn loose the reins. The calls from religious and other groups reached a new crescendo last month as voters in the Republic of South Africa prepared to respond to Prime Minister John Vorster’s call for a vote of confidence. Not only was the future of his country at stake, but through an old League of Nations mandate (considered invalid by the United Nations) South Africa controls Namibia. And through control of supply lines (especially for petroleum) it has a powerful influence on Zimbabwe.
Young’s speech to the NCC governing board came just four days before South Africa began its official inquest into the death of Steve Biko, the black-consciousness leader who died under mysterious circumstances in September. It was for his faith that Biko “received his reward,” the ambassador asserted. Lapsing into his Southern-preacher style (Young is a United Church of Christ clergyman), he thundered that “there is no remission of sins without the shedding of innocent blood.”
“You can’t get off when the going gets rough,” declared the minister-politician to the audience. “Down at the end is a cross.” The Gospel has the power not only to save men’s souls but also to change the structures of society, he suggested. Young warned that change does not come through the “wisdom of men” but “by the power of God through suffering of men.” His speech was punctuated by occasional shouts of “Amen” from the crowd.
The ambassador prompted some laughter when he said that it is even within the power of God to save John Vorster. He specified that the salvation he meant was not so much after death but from today’s “hell” in southern Africa, “in the day-to-day living with fear that has to go with the kind of sinful life that he has adopted as national policy in that government.”
Young’s emphasis on suffering and struggle found its way into the policy statement finally adopted by the NCC even though there had been backstage efforts to eliminate “liberation theology” from its doctrinal section. The draft mailed to board members before the meeting had spoken of God as “the author and finisher of liberation as an event, a process, and an end.” When the executive committee of the board reviewed the document before the board convened, it agreed to shift the theological emphasis to God as the “Lord of Creation,” with Christians working for justice in gratitude to God.
When the revised pronouncement came to the board after Young’s speech, floor amendments were approved to name God as the Lord of creation “and liberation” and to add that “through the struggles of the oppressed,” holders of worldly power will be brought low before God’s will.
An attempt to limit the statement’s support of liberation movements to nonviolent ones was nipped in the bud by NCC president William P. Thompson. He explained that the language of the document precluded help for the violent groups when it spoke of the NCC being “guided by its commitment to Christian principles.”
The complex issue of business relationships between North America and South Africa came close to home when United Church of Christ executive Charles Cobb moved an amendment that would have required the NCC to withdraw “all funds and close all accounts” in financial institutions with links to South Africa. After careful explanations from NCC administrators about the problems involved in overseas finance and New York headquarters payrolls, the board agreed to “undertake” to withdraw its funds from those banks. One layman pointed out that in past pronouncements the board had not been so gentle with other organizations, but instead had demanded that they take immediate action.
The outcry from the NCC and other organizations came after the South African government took action in October against eighteen organizations and attempted to silence the most vocal critics of its policies of racial separation. Most prominent of these was the interdenominational Christian Institute, which officials said had been banned permanently. The institute had sought social change over the years, pointing to practices that it considered were unjust. Its findings were particularly unwelcome in the nation’s dominant Dutch Reformed Church that produced C. F. Beyers Naude, founder of the institute. In the latest sweep, the government virtually gagged Naude, restricting him to his home and prohibiting him from publishing anything.
After the October crackdown, Sam Buti, president of the South African Council of Churches, said: “They will never break the spirit of the black people in this country. It is a disgrace that the government has detained people who simply want to take an active part in the affairs of their community. They are fighting for their rights, and we are fully behind them …”
The South African council, itself the target of government raids in the past, remains as one of the few racially integrated organizations still able to speak out. Its attempt earlier this year to get a top black executive failed when John Thorne resigned “for purely personal reasons” after only a few weeks in the post of general secretary. John Rees, a white Methodist who formerly held the post, agreed to resume the duties until a successor could take over. Desmond Tutu, former Anglican dean in Johannesburg and more lately bishop of Lesotho, has been named to the post.
“I am committed to liberation,” Tutu said in a speech in America earlier this year, “because the God I believe in is the God of the Exodus who led his people gloriously out of bondage into [freedom], … He is the God who is on the side of the oppressed and the disadvantaged simply and solely because they are oppressed and disadvantaged.”
The NCC: Actions and Words
There was something for nearly everyone at the semi-annual meeting of the governing board of the National Council of Churches last month. In session in a New York hotel, the board members passed a variety of resolutions covering such diverse subjects as nuclear weapons, the Panama Canal treaties, the drive to unionize its own employees, and the sixtieth anniversary of the Bolshevik revolution.
A highlight of the meeting was a dinner observing the twenty-fifth anniversary of the publication of the Revised Standard Version of the Bible. Some 30 million copies of the RSV have been sold since the NCC authorized a publisher to begin production in 1952. Several companies now are permitted to print the NCC-copyrighted Bible, and they are planning to put out a new edition (eliminating some “sexist language) when an NCC committee finishes a new text within the coming decade.
To support NCC operations in the year ahead the board approved a budget similar to the one under which it is operating this year. The 1978 spending total was projected at $24,154,990. Although the amount included is up for some projects and down for others, the overall total for the NCC program is $476,260 less than for 1977.
One new group, the National Council of Community Churches, was admitted as a constituent communion. The final vote of the board in plenary session was unanimous, but a denominational vote on the admission revealed twenty of the member denominations voting for admission and two against. The new member, in existence since 1948, is headquartered in Worthington, Ohio. Its 185 congregations—half of them black—have 125,000 members. In style and belief, they are close to the United Church of Christ and the Christian Church (Disciples of Christ).
Declared “eligible for membership” (an initial step in the admission process) was the North American diocese of the Coptic Orthodox Church.
The closest vote of the meeting was on a procedural motion made during consideration of a resolution about unionization of council employees below executive status. By a vote of 53 to 52 the board agreed to postpone taking a stand on the delicate issue. Returning after a recess, however, the body decided to reconsider the matter. The resolution, quoting the prophet Micah and affirming the right of staff members “to exercise any of the options on the ballot” (including a choice to have no union), then passed easily. The election was scheduled two weeks after the board meeting.
The board took a more positive position toward union causes in another resolution. The boycott of the Amalgamated Clothing and Textile Workers Union against the J. P. Stevens Company won board approval after an optional late-night hearing and brief debate on the floor. The resolution said Stevens workers trying to organize had suffered “harassment, intimidation, and discrimination” and that boycott of all Stevens products (bed and table linens, carpets, draperies, and hosiery) was the only effective way to get the company to “behave legally and morally within any reasonable length of time.” The document also called for passage of additional national legislation to “expedite the administration and procedures of the National Labor Relations Act and greatly strengthen the remedial provisions of the act.”
On another labor front, the NCC policy makers heard a careful report about the much-publicized trip of farm worker organizer Cesar Chavez to the Philippines. Chavez, who enlisted NCC support of his grape and lettuce boycotts in earlier organizing efforts, was widely quoted as having endorsed the government of Ferdinand Marcos, now a special target of exile groups and American “liberals.” General Secretary Claire Randall reported to the board that she had talked on the telephone with the union leader, and he had denied backing Marcos’s martial law decrees. No action was taken on the question, and the discussion was broken off after the council’s chief executive suggested that further talk was inappropriate in Chavez’s absence.
In another issue related to the council’s Hispanic constituency, a resolution was approved asking President Carter to release from prison the four remaining Puerto Rican Nationalists convicted of attacking federal officials more than twenty years ago.
A special commission appointed after the last board meeting reported that it had visited in prison the two women staff members of the Episcopal Church’s Hispanic office who refused to give certain information to a federal grand jury (see March 18 issue, page 55). The commission said it was prepared to intervene if the women are not released soon.
In a resolution on the Panama Canal, the NCC board urged member denominations to promote study of the treaties and to push for Senate ratification. There was little debate on the issue, and only one negative vote was noted.
The policy makers also quickly passed a resolution calling for the United States to normalize diplomatic relations with Viet Nam and to end the embargo against shipments there.
Also approved with minimal discussion was a resolution which had been introduced from the floor as “new business” that noted the sixtieth anniversary of the Russian revolution. It noted that last month’s Soviet amnesty declaration in observance of the sixtieth anniversary of the Bolshevik Revolution did not include “prisoners of conscience,” and it called for release of imprisoned believers and dissenters.
Other resolutions called for a halt in production of nuclear weapons, restoration of government funding for abortions (on grounds that the cutoff discriminates against the poor), support of the National Women’s Conference in Houston, congressional caution in amending tax laws, and participation in the 1979 International Year of the Child.
In a final action, after suspending the rules that prohibit late introduction of new business, the board passed an appeal to President Carter to speak out for release of the “Wilmington Ten” prisoners in North Carolina (see June 17 issue, page 38).
In the closing moments of the meeting Ms. Randall cautioned board members to be careful about all the communications they want to send to the White House. She said the public liaison chief there, Margaret Costanza, had warned her that the President did not spend much time listening to visiting delegations. It may not even be wise to request such audiences, the general secretary suggested.
ARTHUR H. MATTHEWS
Giving And Getting Taken
December is a busy month for the postal people, and it’s not just because of all the Christmas cards and packages. This is the peak month for fund appeals from secular and religious organizations alike.
The envelopes that land in the mailbox from these groups may or may not contain sheets of promotional stamps, medals, other trinkets, or even “healing cloths,” and sometimes prize offers, but they all contain something in common: a carefully worded appeal indicating with some degree of urgency or importance that a contribution is especially needed at this time of the year. The letters may or may not be telling the truth.
Recent revelations about the fund-raising practices of some organizations have raised questions of credibility in the minds of many people. Unfortunately, the backlash may be hurting genuinely needy organizations with worthwhile projects.
Many of the religious organizations seeking contributions through mass mailings are Roman Catholic ones, and some of the most serious credibility cases involve Catholic groups. At their semi-annual meeting last month, the nation’s Catholic bishops adopted a strongly worded set of fund-raising guidelines. The guidelines were drawn up over a period of several weeks by a seven-member committee representing the bishops and the men’s and women’s religious orders in the church. Some of the provisions:
• Books must be audited annually by certified accountants.
• Disclosure statements must be made available to leaders and donors, showing the amount collected, the cost of the fund-raising effort, and the amount and use of the funds disbursed. The availability of these reports must be widely publicized.
• A fund-raising effort must have the approval of the local bishop or supervisory official of the religious order. Bishops and heads of religious orders are responsible for seeing that the guidelines are carried out within their jurisdictions, “even to the point, when necessary, of terminating a fund-raising program.”
• Appeals must be “straightforward and honest, respectful, and based on solid theological principles.” No “material objects which are inconsistent with the apostolic purposes of the appeal” can be sent with the appeal.
• Funds “beyond operating expenses should not be accumulated,” fund-raising or investment authority should not be vested in any single person, and “ethical business relationships” must be maintained between the fund-raisers and suppliers of goods and services.
• Commercial fund-raisers cannot be employed on a percentage (commission) basis.
Two well-known cases that helped to spur development of the guidelines involve the internationally famous Boys Town center near Omaha and the Pallottine Fathers in Maryland. A 1972 investigation showed that Boys Town was increasing its net worth by more than $16 million annually, an amount three to four times what it spent on child care—without informing donors, who kept receiving heart-tugging appeals.
A grand jury was still investigating the Pallottines last month. The probe, nearly a year old, was prompted by the disclosure in 1975 that priest Guido John Carcich—the director of the group’s huge mail-order fund-raising efforts—was pouring millions of dollars into real estate ventures and had lent $54,000 to then Maryland governor Marvin Mandel to help finance Mandel’s divorce. Of the $20.4 million collected in the eighteen-month period ending December 31, 1975, only 2.5 cents of every dollar went to missionary work, according to an audit. Carcich was banned from Maryland by Archbishop William D. Borders, who laid down strict guidelines for future operations by the Pallottines.
As a result of the Pallottine troubles, Maryland passed a law forbidding charitable organizations to spend more than 25 per cent on certain fund-raising costs except with the permission of the secretary of state in hardship cases.
A report filed with the state last month shows that the order spent $5.6 million on printing, postage, salaries, and related expenses to raise $7.6 million. It was able to send about $3 million to its foreign and domestic missions. This amount included $1 million or so from the forced sale of some of its investments in Florida real estate and other speculative ventures.
Because the Maryland law permits exemption of the actual costs of goods and postage from fund-raising costs—an exclusion that amounted to $4.4 million of the $5.6 million the Pallottines spent in 1976—the order was able to report that its fund-raising costs fell within the 25 per cent limit. An official of the order reported that $2.6 million went into mission work during the first six months of this year. (Under an agreement with the state, the order is reducing its mail solicitations, which at one time exceeded 100 million pieces annually at a cost of $10 million. Until the crackdown, the solicitations used a sweepstakes approach, offering to lucky donors cars, stereos, pool tables, and the like. Borders later condemned the operation as “immoral.”)
Another case that has received relatively little publicity involves Catholic cleric Walter J. Leach, 71, a retired parish priest, and Alfred W. Hall, Jr., a recently suspended bank treasurer. Both live in the Boston area. Last month a federal grand jury began looking into the case.
It seems that Leach had set up a fund more than four years ago known as Swedish Missions. His stated purpose was to raise money to assist the Stockholm diocese, which has about 40,000 Catholics. According to court records, he collected about $1.1 million, much of it from special parish collections in the Boston area.
An official of the Stockholm diocese, however, told the Boston Globe that the mission fund was “unknown here” and that no money had been received from it. He added that Leach had not yet replied to questions about the mission.
Hall is accused of embezzling at least $578,921 from the mission fund, and the U.S. Attorney’s office says that more than $900,000 has disappeared from the account.
Hall claims that the Hall family befriended Leach and that Leach promised to leave him a large portion of the money left in the account at the time of his death. Hall also charges that Leach permitted him use of the money from the account for his own and Leach’s benefit and that the priest authorized Hall to sign Leach’s name to checks drawn on the account.
According to Hall, Leach wrote a check for $400,000 to the Sisters of the Sorrowful Mother, a Milwaukee order, for use to support St. Joseph’s Hospital in Barbados, Leach’s favorite vacation retreat. Hall said he warned Leach that the account had less than $400,000 in it but that Leach went ahead and sent the check anyway, asking the sisters to send him a check for $300,000 in return, a puzzling arrangement resulting in a net donation of $100,000. The order’s administrator held up the $300,000 check until Leach’s check cleared the bank. After it bounced, the matter came to other officials at the bank where Hall worked, and they called in the Federal Bureau of Investigation. The FBI lodged embezzlement charges against Hall, but the case is far from settled. It is bound to give rise to other questions surrounding the financial practices of church organizations.
Churches and church-related agencies (“integrated auxiliaries”) are exempt from filing disclosure-type informational statements with the Internal Revenue Service. If there are no complaints about a church organization, it will probably escape IRS scrutiny. In fact, it is even possible for the IRS to be unaware of the existence of some integrated-auxiliary organizations. Without internal integrity and a system of checks and balances (which the bishops’ guidelines may or may not guarantee), the chances of something going wrong are great.
The Boys Town and Pallottine irregularities were uncovered by journalists. Correspondent Rick Casey of the National Catholic Reporter recalls a national convention of Catholic fund-raisers in New York in 1974. One of the speakers was a journalist who criticized the traditional secrecy in church fund-raising. One priest took issue with him and, according to Casey, shouted: “Our books are completely in line. We refuse to disclose them because we believe in the First Amendment—just like the press refuses to disclose its sources.”
The priest was Guido Carcich of the Pallottines.
‘Uncle Cam’ Visits the U.S.S.R.
W. Cameron “Uncle Cam” Townsend, the 81-year-old founder of Wycliffe Bible Translators, is still personally involved in the task of getting the Gospel translated into every tongue on earth. His travels have taken him to unusual and remote places. Through gumption, deft application of personable diplomacy, and sometimes through sheer persistence, he has opened doors that remain closed to others.
He and his wife Elaine, who speaks Russian as well as several other languages, traveled to the Soviet Union in October to follow up contacts with linguists in that country’s Academy of Science. His mission: to obtain official assistance in translating Scripture in several minority languages, including the Gorny Altai tongue of Siberia. (There are 168 language groups in the Soviet Union, says Townsend.) The couple met with academy officials in Moscow and in the capital cities of three Soviet republics: in Yerevan, Armenia; Baku, Azerbaijan; and Tbilisi, Georgia. These republics are in the Caucasus Mountains region between the Black and Caspian seas.
By the time the conversations ended, academy officials had agreed to recruit linguists to produce a copy of First John in the languages Townsend had specified. These are languages in which Scripture never has been translated before, he says. He hopes to begin receiving copies within the next few months.
During their trip, the Townsends visited Baptist churches in Leningrad, Moscow, and the three republic capitals. In each place, reported Townsend, they found thriving congregations, freedom of worship, and pastors and laymen alike proclaiming the Word of God in packed auditoriums. In Tbilisi, he said, the preaching was done in the Russian, Georgian, and Armenian tongues. One pastor told Townsend that he leads a youth group of 400.
The Townsends read and discussed the Bible with linguists and scientists over meals in restaurants and in homes. To some the couple gave Scripture portions as gifts. In expressing his gratitude, a university physics professor remarked that all of his life he had wanted to know something about God, said Townsend.
After departing New York aboard the Soviet vessel Lermontov, Townsend celebrated the sixtieth anniversary of his arrival in Guatemala as a missionary with the Central American Mission—the beginning of his missionary career. On the Sundays during the two-week voyage to Leningrad, the captain gave the Townsends use of the ship’s theater for worship services.
EDWARD E. PLOWMAN
Lausanne Plans
About 40 evangelical leaders from around the world will meet in Bermuda next month for a major international consultation on cultural implications of the Gospel. Participants will analyze culture and its relationship to revelation, hermeneutics, evangelism, conversion, churches, and ethics. Chairman John Stott, a well-known Anglican, says that there is a need to understand the influence of culture on the Christian’s communication of the Gospel message and on the hearer’s perception of that message. The meeting is being sponsored by the Lausanne Continuation Committee.
The LCC is also working on plans for a ten-day consultation on world evangelization to be held in 1980 in a Third World city. Executive David Howard of Inter-Varsity Christian Fellowship will direct the consultation. It will be limited to 450 leaders, according to present plans. These persons, representing many countries, will assess progress since the 1974 Lausanne congress and will set post-1980 strategy for world evangelization.
Wesleyan Issues
Troublesome theological issues bubbled in the background as a record 200-plus scholars, pastors, and students gathered at Huntington College, a United Brethren in Christ school in Huntington, Indiana, for the thirteenth annual meeting of the 1,000-member Wesleyan Theological Society. The WTS is a “commission” of the Christian Holiness Association (CHA) drawing from perhaps a hundred colleges and half a dozen seminaries spawned in the wake of the nineteenth-century “holiness revival.” The issues came under scrutiny during discussions of the historical development of Wesleyan-Holiness theology and as participants sought to chart a theological course between Reformed post-fundamentalist evangelicalism on one side and Pentecostalism on the other.
The current debate over the Bible in evangelical circles helped to spark keen interest in Nazarene Paul Bassett’s case study of how “fundamentalist” doctrines of Scripture had threatened between the World Wars to overwhelm in his denomination the “more Wesleyan” and “more orthodox” view of Nazarene theologian H. Orton Wiley. Most, though not all, seemed to share the implicit agenda of Bassett’s paper—to reassert a view mediating between extreme critical views and the over-reaction of anti-critical fundamentalism. One participant from the floor noted striking parallels between Wiley’s earlier and Fuller Seminary’s modern critique of the inerrancy doctrine of B. B. Warfield.
Church bodies and institutions represented in the WTS—largely “holiness” and “conservative Methodist” ones—have in recent years had their own version of the evangelical “battle for the Bible,” though much more muted. Originally influenced by the inerrancy-oriented doctrinal statement of the National Association of Evangelicals and the Evangelical Theological Society, both the WTS and the parent CHA in recent years have softened their statements on Scripture. Indeed, the Church of the Nazarene declined to join the CHA until such a softer position was adopted. The WTS’s recent growth may be attributed in part to the ensuing influx of younger scholars and those from churches not affiliated with the National Association of Evangelicals. But the recent collapse of merger talks between the Wesleyan and Free Methodist churches, in part over this issue, indicates continuing unresolved tension over this issue.
Historical and contemporary relations with Pentecostalism and the charismatic movement—extremely strained at both points—provoked two featured papers that dealt with the historical and theological relationships between Wesleyan-Holiness thought and Pentecostalism. The issue rests partially on John Wesley’s reluctance to use Pentecostal vocabulary in teachings about sanctification—the prime Wesleyan-Holiness doctrine. Nazarene historian Timothy Smith of Johns Hopkins University implicitly defended the development in a probing study of the theology of nineteenth-century evangelist Charles G. Finney and its social outworking in the anti-slavery, feminist, and temperance movements. Wesleyan Donald Dayton of North Park Seminary traced the rise of the doctrine of the baptism of the Holy Spirit to indicate among other things both the continuities and discontinuities between Wesleyan and Pentecostal thought. The sharp interest in the subject all but ensures that more time will be devoted to it at next year’s meeting.
Wesleyan Melvin Dieter of Asbury Seminary took over as the new president of the WTS, and Nazarene John Knight was selected to succeed him at next year’s meeting.
Uganda: More Bloodshed
President Idi Amin’s security forces went on another rampage against Christians in Uganda last month, according to press reports. Church and diplomatic sources told reporters that hundreds of Roman Catholic and Anglican church officials, businessmen, and farmers were arrested in the Masaka area and that about two dozen were killed. A Canadian Catholic missionary spent two days in jail without food and then was deported.
The sources said the latest purge—at least the third this year following two previous assassination attempts against Amin—was sparked by the killing of a prominent Muslim businessman in Masaka in October. The businessman reputedly was connected with Amin’s secret police unit that has been responsible for the recent mass killings. Masaka, about eighty miles south of Kampala, is a major Christian center for the once dominant Baganda tribe.
Religion in Transit
President Jimmy Carter has designated December 15 as a National Day of Prayer. The Senate earlier passed a resolution suggesting the date. The First Continental Congress proclaimed the third Thursday of December as a day of prayer for the Continental Army and thanksgiving for its victory at Saratoga in 1777.
Westminster Presbyterian Church in Baltimore, where tourists come to see the church catacombs and the grave of Edgar Allen Poe, voted to close this month because its dwindling congregation of a dozen members is no longer able to finance maintenance. Other notables of history are also buried in the church’s small cemetary.
Bishop Theodosius of Pittsburgh and Virginia, 44, was chosen metropolitan (primate) of the Orthodox Church in America at the OCA’s convention in Montreal. The youngest and the first native-born American to attain the position, he was named by the church’s twelve bishops despite the fact that he came in second (to Bishop Dmitri of Flartford) in voting by clergy and lay delegates. The bishops are not bound by the election results, and they did not explain their action. Theodosius succeeds 85-year-old Metropolitan ireney.
Personalia
A West German Lutheran minister, Arnold Bittlinger, was appointed staff consultant on charismatic renewal for the World Council of Churches. He will serve the WCC part-time while serving as a parish pastor in Switzerland. Bittlinger directs an evangelical academy in Bavaria and has written extensively on the charismatic movement.
Singer Anita Bryant, an evangelical activist who has campaigned against some homosexual causes, can breathe easier: her contract to promote Florida orange juice was extended through 1979 at $100,000 a year. The commission also adopted a resolution supporting the right of Miss Bryant to give her views on any subject without fear of reprisal. Homosexual groups have launched boycotts of Florida orange juice in retaliation against her.
Pastor Nathaniel A. Urshan of Calvary Tabernacle in Indianapolis was elected general superintendent of the non-trinitarian United Pentecostal Church International. He succeeds Stanley W. Chambers. The UPCI has nearly 400,000 members in 2,900 churches in the United States and 250,000 adherents in fifty-three other countries.
World Scene
As expected, Israel released—and deported—Melkite Catholic archbishop Ilarion Capucci from a prison after he served three years of a twelve-year term for smuggling arms and explosives to Palestinian guerrillas. His release had been requested personally by Pope Paul VI. After arriving in Rome, Capucci reportedly received a transfer from his Jerusalem see to an administrative post in Brazil, where some 200,000 Eastern-rite Catholics—mostly from the Middle East—have settled.
Bishop Chrysostomos of Paphos, 50, has succeeded the late Archbishop Makarios as spiritual overseer of the Greek Orthodox Church of Cyprus.
Deaths
OSCAR C. CARR, JR., 54, president of the National Council on Philanthropy, former executive staff member of the Episcopal Church, and one of the earliest and most prominent southern Episcopalians to promote the civil-rights cause in the church; in New York City, of cancer.
WILLIAM R. HINTZE, 52, president of Grand Canyon College, a Southern Baptist school in Phoenix, and former missionary to Ecuador; during a faculty-student basketball game on campus, of an apparent heart attack.
DOROTHY GRUNBECK JOHNSTON, 62, noted author of Christian children’s books; in Arlington, Washington, of cancer.
A. C. BHAKTIVEDANTA PRABHUPADA, 82, one-time Calcutta chemist and Hindu teacher who renounced his wife and three children and traveled to New York in 1965 to found the International Society for Krishna Consciousness (popularly known as the Hare Krishna movement), which currently claims 108 temples and 15,000 full-time followers worldwide; in Vridaban, India.
