Jazz in the Churches: Witness or Weakness?

Jazz is making a formal debut on the Protestant church scene amidst burgeoning controversy over its propriety.

“Jazz has no place in the church choir loft,” say conservative Christian musicians, reserving their praise for melodic patterns basically unchanged in hundreds of years.

“It speaks the language of today,” assert the daring, would-be sacred music pioneers whose drums and saxaphones now flank Protestant church altars in fad proportions.

The controversy revolves about a theological axis: Does introduction of jazz signify for churches an effective new witness, or does it indicate a compromise in weakness?

Liturgical jazz got its biggest boost yet when NBC’s “World Wide 60” series relayed to a Saturday night television audience a performance by the nine-piece “Contemporary Jazz Ensemble” of North Texas State College.

The Texas “combo” is currently blazing the liturgical jazz trail in a tour of U. S. churches and colleges. Repertoire: A jazz setting composed by the leader of the ensemble to be played with an order of worship devised by John Wesley (his “Order for Morning Prayer” as it appears in Doctrines and Discipline of The Methodist Church).

Edgar E. Summerlin, 31-year-old music teacher who formerly played with nationally-known dance bands, says he wrote the jazz setting in memory of a nine-month-old daughter whose death a year ago drew him and his wife into the First Methodist Church of Denton, Texas. He was advised by Dr. Roger Ortmayer, professor of Christianity and the arts at Perkins School of Theology.

Would Wesley’s heart be warmed anew to hear the syncopated accompaniment to his service, or would it leave him cold?

“I think he would have liked it,” says the Rev. Charles Boyles, young Methodist minister who has been travelling with the ensemble. “Wesley moved out among the people, something that perhaps Methodists aren’t doing enough of today.”

Summerlin’s composition is of a music type best known as “progressive jazz.” So loud is the combined blare at times of three saxaphones, two trumpets, drums and cymbals, a trombone, a bass, and a piano, that recitations of minister and congregation become unintelligible.

Jazz experts insist there is a distinction, but the average churchgoer will be hard pressed to distinguish Summerlin’s syncopation from the discordant strains which thrive in beatnik night clubs.

As jazz, the Summerlin composition has won its share of acclaim from music critics, some of whom nonetheless question whether it is appropriate for churches. By contrast some religious critics have indicated an acceptance of the principle of liturgical jazz while laying an implicit claim to musical competency in panning the particular score.

Another composition often associated with liturgical jazz is the “Twentieth Century Folk Mass,” written three years ago by the rector of an Anglican parish in South London, the Rev. Geoffrey Beaumont. Beaumont sought “to communicate to today’s teen-agers in language they can understand,” but his work is not jazz in the U. S. sense of the term. As recorded with orchestra and chorus, Beaumont’s mass smacks of the popular light classic and represents a type of music common even to evangelical composers and arrangers in America. The “folk mass” will likely be the target of far more criticism from proponents of contemporary jazz (who consider it “bad music”) than from those accustomed to traditional Gospel songs.

Many promoters of genuinely contemporary jazz plead sincerely that theirs is a pure art form which deserves religious recognition. They dismiss the notorious associations of jazz by alleging that today’s hymnals contain tunes which were derived from drinking songs.

Most serious indictment of jazz is that it has a pagan origin.

“It is basically the tom-tom beat of the jungle,” says the Rev. Paul Kenyon, a dance band performer in the twenties who became a Methodist minister following his conversion.

In studying the development of jazz, he concluded that heathen music came to the United States via Negro slaves who were exported from Africa, that it went through a process of evolution on the Southern plantations, and that it emerged as jazz in New Orleans night clubs after World War I.

Kenyon, now pastor of the Brown St. Church of the Christian and Missionary Alliance in Akron, Ohio, says his conclusions were confirmed during a 1952 trip to Africa where he heard for himself the wailings of devil worshippers.

There appears to be little prospect that jazz will introduce a major innovation in Protestant church music.

Dr. Fred Gealy, professor of Christianity and the arts at Perkins School of Theology, says that liturgical jazz will prove merely to be a passing fancy. Gealy, who feels that music is abstract, that it does not of itself convey ideas, found the Summerlin composition to have produced “a very moving service.” He praised the experimenting spirit of the liturgical jazz promoters, but he stressed that he would not want to hear that type of music every Sunday. He predicted that Protestants will reject it.

Pioneering Pope

Pope John XXIII chalked up three more firsts last month when he elevated to the College of Cardinals a Tanganyikan Negro, a Japanese, and a Filipino. Never before in history have these nationalities been represented in the college. The Pope’s appointment of seven new cardinals brought the total to 85, largest ever.

Moslem Reform

The government of the United Arab Republic is tightening up the 1,300-year-old Moslem marriage code which allows for easy divorces. After October 1, a man may still have four wives, but his first wife will gain the right to divorce him if he takes another. No divorces will be valid without court appearances.

Seeking Caesarea

Deep sea divers plan to explore the ancient, sunken harbor of Caesarea this spring. The expedition will be sponsored jointly by the American-Israel Society and Princeton Theological Seminary and will be directed by Edwin A. Link, known as the inventor of the famous Link aviation trainer.

The Religious Role

“Do we Americans expect the President of our country to give the nation religious leadership, or does our concept of ‘separation’ of church and state relieve him of that responsibility?”

The question is posed by Dr. C. Emanuel Carlson, executive director of the Baptist Joint Committee on Public Affairs, in the current issue of the Southern Baptist Brotherhood Journal.

Carlson asserted that Eisenhower “moved into his role as president with a clearer awareness of the religious elements of leadership than any other recent president.”

Principles to be observed, said Carlson, are (1) that we should have a government that does not involve itself in the religious experiences and programs of the … people (“A government which is religiously active but required to be ‘neutral’ would tend to promote a lowest-common-denominator definition of religion and can handicap rather than help people to genuine religious commitment”); (2) that respect be given the constitutional prohibition of religious tests for public offices; and (3) that selection of presidential candidates be based on “values which transcend the narrow political prospects of party success or economic advantage.”

Protestant Panorama

• A Negro senior was expelled from the Divinity School of Vanderbilt University this month for his part in anti-segregation “sit-in” demonstrations. Fifteen of the school’s sixteen faculty members submitted a formal protest of the dismissal.

• The United Presbyterian Board of Christian Education is establishing a fund for students who stage “sit-ins” to be used “wherever the courts must protect your rights.”

• “One of the most encouraging signs of today is the new allegiance to the Bible,” said Frank H. Woyke, executive secretary of the North American Baptist General Conference, in a keynote address to the Baptist Jubilee Advance Committee.

• A relief agency of the World Council of Churches is supplying money and personnel to aid victims of the earthquake in Agadir, Morocco, where at least 10,000 of the city’s 50,000 population were killed … The National Council of Churches’ Church World Service also is rushing emergency funds and supplies to the stricken area.

• The American Bible Society is distributing 2,000,000 copies of a special Easter booklet titled “He Has Risen.” The society seeks to organize “the largest Easter sunrise service ever held in America” through a reading at dawn of John’s account of Christ’s death and resurrection. The booklet is a reprint of the Revised Standard Version of John 18; 19, and 20.

• Fire destroyed a library-classroom building of the Methodist Theological Seminary in Seoul, Korea, last month. The same building had been badly damaged in a 1918 fire.

• A new YMCA building and a new house of worship for the Church of the Nazarene are being constructed in Nazareth, Israel.

• The United Church of Canada’s Board of Men is sponsoring a trip to Africa this summer for three young women and eight men as part of “an experiment in racial brotherhood and understanding.”

• Seventh-day Adventists are running a series of advertisements in Editor and Publisher and Broadcasting magazines. Adventist Public Relations Director Howard B. Weeks says the advertisements are aimed at creating “a clear concept in the minds of communications people about Seventh-day Adventism in particular and conservative Protestantism in general.”

• World Vision is tentatively planning a month-long evangelistic crusade in Tokyo next year. An invitation to conduct such a crusade came from leaders of the National Christian Council of Japan and the Evangelical Christian Federation. A World Vision pastors’ conference in Tokyo this month drew 1,600 Christian clergymen; this figure represented about half of all Christian ministers in Japan (72 denominations were represented) and indicated that the conferees constituted the largest ministerial group ever to assemble in Japan.

• Two $5,000,000 seminary campuses were dedicated in California this month, the Southern Baptists’ Golden Gate Baptist Theological Seminary near San Rafael and the Methodists’ Southern California School of Theology at Claremont.

• The merger was announced this month of the John Milton Society for the Blind and the Society for Providing Evangelical Literature for the Blind of Philadelphia. Both groups are engaged in providing the blind with religious literature in Braille and recordings.

• Bob Jones University is asking the Federal Communications Commission for permission to operate a commercial FM broadcasting station with a power of 840 watts.

• The Philadelphia Council of Churches is withholding official support of Billy Graham’s crusade there next year. A poll taken by the council showed most ministers and church members favoring the crusade, but directors apparently felt that official sanction required a virtually unanimous response. An independent committee will sponsor the crusade. Some 600 ministers have offered to help.

Wichita Withdrawal

The American Baptist Convention lost the financial support of its largest congregation this month when the 4,300-member First Baptist Church of Wichita, Kansas, voted to cut off funds in protest of the convention’s affiliation with the National Council of Churches.

A congregational vote—1,170 to 235—followed by a month the vote of the church’s deacons—32 to 7—to discontinue the convention appropriation.

Major concern of the deacons, a spokesman explained, was that the NCC supports social and economic positions contrary to Baptist belief in separation of church and state.

“The best way to protest (affiliation with the council) is through withdrawal of our supporting funds,” he said.

Brotherly Oversight

Selection of a leading Washington, D. C., liquor distributor for the local 1960 Brotherhood Award prompted a rebuke from the National Temperance League.

The award, sponsored by the Washington branch of the National Conference of Christians and Jews, went to Milton S. Kronheim “for his lifelong contribution to the cause of international understanding.”

“The committee making the award may well take pride in the brotherhood aspects of Mr. Kronheim’s benevolences,” says The American Issue, official monthly journal of the National Temperance League. “But they must certainly have overlooked the fratricides, homicides, and suicides resulting from the use of the merchandise on which he made his fortune. These, we believe, are the disqualifying elements for any brotherhood award to a liquor dealer, wholesale or retail.”

Methodist Media Staff Prods Ncc

A top-level mass media commission of The Methodist Church is asking its counterpart agency in the National Council of Churches for a statement “as soon as possible” that will present “Christian standards of morality in motion pictures, radio, and television.” A resolution by the Methodist Television, Radio and Film Commission in effect expresses concern that a NCC study group has been working on the matter for two years without coming up with definite conclusions.

As a result, the Methodist commission said it would petition the NCC Broadcasting and Film Commission “to secure a statement from the study group as soon as possible.”

The NCC’s General Board established the study group in 1958. It comprises church leaders, theologians, social scientists, educators and representatives of the mass media and the arts. The BFC has withheld comment pending this group’s final report, now scheduled to be released in June.

The Methodists’ resolution did not mention it, but it is known that sharp differences of opinion within the study group have contributed to the delay. The differences revolve about the nature and extent of restrictions which should be placed upon the entertainment industry. Arguments are strong in some quarters for a code to curb emphasis on sex and violence in Hollywood productions. On the other hand, many oppose a strict code because they feel it is a type of undesirable censorship.

Politics and Evolution

Darwin’s theory of evolution touched off a political explosion in the state of Washington this month.

The controversy is said to have grown out of an inquiry by a coed doing research for an English theme. In the course of a reply, Dr. John M. Howell, supervisor of public school curriculum guides, wrote that “if the Darwinian theory is true, then the Bible is untrue, and I prefer to hold by the Old Book.” The reply was reprinted publicly and state Democratic leaders denounced Howell, a Seventh-day Adventist.

Lloyd J. Andrews, state superintendent of public instruction and a Republican gubernatorial aspirant, reassigned Howell, but charged that Democrats “dragged in a religious issue to gain a shameful political advantage.”

“It played into our hands,” commented a Democratic publicist.

Promoting Understanding

A newly-formed “Religion-Labor Council” in Canada seeks to promote understanding between the working man and church organizations. The council was established at a meeting of 57 union officials and 66 clergymen, including high-ranking leaders of the Anglican, Presbyterian and United churches and the Salvation Army.

Missionary Tally

The 1960 census will be the first to count U. S. missionaries abroad. Special census forms will be distributed to all Americans living overseas with the request that they be filled out and returned to appropriate authorities. In the past, the U. S. census has counted members of the armed forces and their families who are abroad, but never civilians.

Church Fire

A $750,000 fire destroyed Bethany Temple, large United Presbyterian church in West Philadelphia, this month. An educational building was spared.

Card Policing

The Greeting Card Association is declaring war on objectionable greeting cards. The directors of the association, a trade group representing America’s leading card publishers, pledged last month their cooperation with law enforcement agencies to remove from the market all cards which do not “conform to the accepted standards of good taste, good morals and good social usage” and to prosecute “under any and all available laws persons convicted of such violations.” The action was taken in recognition “that the continued publication of some highly offensive greeting cards now on display is directly against the public interest,” a spokesman said.

Citizens’ Campaign

A national organization known as Citizens for Decent Literature was established at a conference in Cincinnati last month. Dr. Bernard E. Donovan, assistant superintendent of schools in New York City and a Roman Catholic, was elected president.

The group will seek to enlist citizens in a campaign against obscenity. Basic purposes cited at the organizational meeting: (1) To create public awareness of the nature and scope of the problem of obscene and pornographic literature, (2) to encourage the reading of decent literature, (3) to expect the enforcement of laws pertaining to obscene and pornographic literature, and (4) to serve as a medium for the accumulation and dissemination of information pertinent to the problem.

Patterned after Citizens for Decent Literature, Inc., of Cincinnati, the national group is opposed to “extra-legal” forms of censorship.

Charles H. Keating, Jr., who led the formation of the Cincinnati group was named chief counsel of the national body.

Poling and Kennedy

In the April issue of Christian Herald, Editor Daniel A. Poling gives this resumé of a 1950 incident involving Senator John F. Kennedy, who has cited “inaccurate conclusions” in Poling’s autobiography, Mine Eyes Have Seen.

“1. Mr. Kennedy, then a U. S. Congressman from Massachusetts, was invited to speak at the interfaith victory dinner of the Chapel of Four Chaplains. The dinner was held in the Bellevue-Stratford Hotel in Philadelphia. 2. He accepted the invitation and in the first run of the program was identified as ‘Hon. J. F. Kennedy, Congressman from Massachusetts.’ He was not identified by his faith. U. S. Senator Lehman, who represented President Truman officially, was not identified by his faith. No speaker was identified by his faith. 3. At the request of His Eminence, Dennis Cardinal Dougherty, Mr. Kennedy cancelled and the program was hurriedly reprinted without his name.”

Strong Reservations

Newsweek magazine concluded this month that leading Protestant clergymen have “strong reservations” about electing a Catholic to the White House this year while laymen are less inclined to hold such reservations. The magazine gave the following results of a survey:

East—Clergymen: Moderately against a Catholic President. Laymen: Generally open-minded. Politicians: Think a Catholic could win.

South—Clergymen: Strongly against a Catholic president. Laymen: Mostly against. Politicians: Think Catholicism may hurt.

Midlands—Clergymen: Mostly against a Catholic President. Laymen: Mostly open-minded. Politicians: Sharply divided over a Catholic’s chances.

West—Clergymen: Moderately against a Catholic President. Laymen: Mostly open-minded. Politicians: About evenly split over a Catholic’s chances.

Southwest—Clergymen: Strongly against a Catholic President. Laymen: Tend to be against. Politicians: Think the Catholic issue will hurt.

The Other Cheek

A Roman Catholic priest in Colombia is reported to have slapped the face of a female American missionary who tried to stop him from disrupting a Protestant service last month.

A report from the Evangelical Confederation of Colombia identifies the priest as the Rev. Angelino Isaza. He is said to have led a shouting mob to a home where the service was being conducted by Miss Aimee McQuilkin, a Presbyterian nurse working for the Latin America Mission.

“Father Isaza broke down the front door with his shoulder,” the report says. “Miss McQuilkin blocked his entrance and asked him how a minister of God could behave in a manner so unlike Christ. The priest shouted at her to shut up, and pushed her back into the house. When she refused to let him enter, he slapped her in the face.”

“As Father Isaza raised his hand to strike her again, Miss McQuilkin lifted her arm to protect herself. He said, ‘You aren’t acting like Christ. He said to turn the other cheek!’ She took off her glasses and told him to go ahead. He turned and left.”

Red China’s ‘Theology’

An insight into Communist Chinese “theology” is found in a two-volume work, currently a best-seller in Peru, written by a Roman Catholic professor of logic at Lima’s San Marcos University, Francisco Miro Quesada, after a tour of Red-dominated countries.

Miro relates a conversation he and a fellow Peruvian held in Nanking with a young Chinese who introduced himself as a Protestant professor of theology and “president of the association of theologians.”

The Peruvians asked him for an opinion of Karl Barth. He answered smilingly, “Barth? I do not know him.” They asked about John Henry Newman. Same answer. Says Miro, “My friend and I started a kind of competition as to who could mention more names of theologians. Our Chinese friend kept up with us, calmly declaring his ignorance, and seeming not in the least perturbed.”

Finally he was asked, “Could you explain your idea of theology and what you teach in your classes?” He smiled politely and replied, “Theology as taught in the new China is a science whose mission it is to contribute to the victory of the working classes.” Whereupon the Peruvians, to the surprise of the “theologian,” burst out laughing.

The Baptist Image

What image do Baptists hold of themselves and what image exists in the minds of non-Baptists? Wrestling with such questions, the Southern Baptist Public Relations Association heard an American Baptist projection of some commonly-held images during a meeting last month in Birmingham, Alabama.

According to Dr. R. Dean Goodwin, director of the Division of Communication, American Baptist Convention, some Baptists see Southern Baptists as “a people who worship colossal statistics, who refuse to have conversation with Methodists, Presbyterians, and other denominations in councils of churches, and who march fiercely northward singing ‘On Jordan’s Stormy Banks I Stand.’ ”

On the other hand, he said, American Baptists feel that Southern Baptists look upon them as “people who love to tell Southern Baptists to integrate the Negro; a people whose church membership is decreasing, whose missionary zeal is declining, and whose theology is ‘modernist’.…”

Disclaiming both portraits as caricatures, Goodwin also presented some non-Baptist views of Baptists: “ ‘Hardshell’ is one word to describe one idea of us. Informed people have a picture of us as hostile brothers in conflict with each other. Status seekers have a picture of us that they keep in the attic, because they know there is not status in the fellowship of informal, common folk such as the Baptists.”

As for relations between American and Southern Baptists, Goodwin urged doctrinal discussion. Taking a more optimistic view than some observers, he declared, “If you could eliminate the cultural accretions of our two bodies and leave only that which derives from our personal relationship to God through faith in Jesus Christ, you would find it difficult to tell one of us from the other.” More activities together, he added, would improve understanding in the two conventions. He called the Baptist Jubilee Advance “an important beginning.”

The Rev. Arthur Rutledge, of the Southern Baptist Home Mission Board, gave assurances that Southern Baptists were not trying to compete with American Baptists. He welcomed action of the latter to accept any churches in the South desiring affiliation with the American Baptist Convention. Said he, “Our Home Mission Board is trying seriously to hold up the idea that unless we are meeting a need that is not being met by another group, we should not be there.”

Safari’s End

His African “Safari for Souls” now history, a tanned and tired Billy Graham planned several weeks’ rest following his scheduled return to the United States March 29.

Deeply etched in the evangelist’s memory were many little dramas such as the one which highlighted his meetings in Nairobi, Kenya. As he closed a simple sermon on man’s sin and God’s love, he invited people to come and receive Christ. For a few minutes nobody moved. Then a gray-bearded Sikh carrying a cane strode purposefully from the bleachers behind the platform. On reaching the platform he looked up and said, “Mr. Graham, I am here. I have come to take Christ.”

Graham leaned over the pulpit and murmured, “God bless you.”

That evening the Sikh’s phone started ringing. His Indian friends wanted to know if he had gone crazy. “Sure I have gone crazy,” he replied, “but I have peace in my heart for the first time in my life.”

The campaign leader said the Sikh had attended worship services for eight months and had been struggling against the conviction that he should receive Christ.

From Nairobi Graham flew to the ancient empire of Addis Ababa, Ethiopia, to close a missionary-coordinated crusade which had taken him to a dozen countries in Africa in eight weeks.

Soon after arriving at Addis Ababa, Graham called on the patriarchal head of the Ethiopian Coptic Church.

Early in the evening Graham became ill and was attended by two doctors. His illness, a stomach upset and fever, responded to treatment overnight. Meanwhile, scores of Christians gathered in little groups and prayed much of the night for his recovery.

The following morning the evangelist preached to a crowd of 12,000 which included students dismissed from schools to attend. Hundreds of young people joined adults in staying after the meeting to register decisions for Christ.

Graham went to Ethiopia by personal invitation of His Imperial Highness, Haile Selassie. The Addis Ababa crusade drew people from all over the country. Many cheerfully slept on floors of churches and schools. An Ethiopian layman who was chairman of the campaign said that the Graham team members were not invited to come as men but as instruments in God’s hands “that our people shall meet God.”

Graham’s meetings in Addis Ababa and Nairobi (where he preached in an Anglican cathedral) were preceded by a stop in the Belgian protectorate of Ruanda-Urundi. Graham’s appearance in Ruanda’s capital of Usumbura, in turn, was ushered in by a series of rallies with associate evangelist Roy Gustafson. One of Gustafson’s meetings was held in a mission compound where only last fall a group of hapless Watutsis found refuge from the spears of their enemies.

Elsewhere in Ruanda, Gustafson preached to a crowd gathered under a tree. In the audience was an old man who had played the part of a witch doctor in the movie, “King Solomon’s Mines.” His son, a Christian, had been praying for him. After the sermon, the old African was among those who gave their hearts to the Lord Jesus Christ.

When Graham arrived at Usumbura, he found paratroopers encamped beside the airport. A group of natives were demonstrating with banners and signs. A United Nations commission had arrived a few minutes before and African nationalists had greeted it by parading and displaying signs asking for freedom. Crusade sponsors sensed a tense situation and moved the scheduled services from a city stadium to a mission compound several miles away.

The new king of Ruanda, an intelligent-looking man of 25 who stands five-foot-seven, sat on the platform during the meeting.

The meeting was held in a setting of awe-inspiring beauty. The site was ringed by banana plants. Behind the evangelist was Lake Tanganyika and the distant Congo Mountains. Ahead were the highlands which stretch toward the distant Mountains of the Moon.

Two days earlier Graham had preached several hundred miles away at the head of Lake Victoria, second largest in the world. This service at Kisumu, rail and port center, was relayed to another rally hundreds of miles away. Many Indians and Pakistanis mingled with Africans and Europeans in the crowd. Two interpreters relayed Graham’s message. Signs directed inquirers to areas where counselors could talk with them in any of five languages.

People: Words And Events

Deaths: The Rev. Thomas O. Chisholm, 93, prolific writer of Gospel hymns and songs (“Great Is Thy Faithfulness” and “Living for Jesus” were among some 1,200 compositions he authored), in Ocean Grove, New Jersey … Methodist Bishop D. Stanley Coors, 70, of Minnesota, in St. Paul … Anglican Bishop William George Hilliard, 73, bishop coadjutor of Sydney, Australia, in Sydney … Dr. Ulrich H. van Beyma, 52, a secretary for the World Council of Churches inter-church aid program, near Pontarlier, France (in a traffic accident in which his wife was also killed) … Cameron D. Deans, 45, general manager of the publications division of the Southern Presbyterian Board of Christian Education, in Hot Springs, Virginia.

Appointments: As president of Colgate Rochester Divinity School, Dr. Gene E. Bartlett … as executive secretary of the Christian Life Commission, Dr. Foy D. Valentine … as general secretary of the National Bible Society of Scotland, the Rev. fames M. Alexander … as pastor of the First Baptist Church of Chattanooga, Dr. Luther Joe Thompson, succeeding Dr. Carl J. Giers, now pastor of Tremont Temple, Boston.

Many cripples crawled to the meetings on hands and knees. One of the ushers had great holes in his ears where he used to wear ornaments. Missionaries drove to the meetings from great distances. Graham lunched with some of them at a tent encampment in the highlands. Among them was a college classmate who is now administrator of a large leprosarium.

As Graham flew from Nairobi to Kisumu he passed over an extinct volcano where Mau Mau terrorists once hid. He learned of cases where African Christians had refused to take “the devil’s oath” and had paid with their own blood.

Strategic Kenya, with a population of more than 6,000,000 is a predominantly agricultural colony. Nairobi, the capital, is a city of some 118,000.

On his return flight an informal press conference was turned into a Bible class as Graham answered a newsman’s question by reading and explaining Christ’s story about the four types of hearers to be found wherever the Gospel is preached. The pilot came back to see why the plane had tilted upward and slowed down. He found most of the passengers clustered around Graham in the rear of the plane. Among them were representatives of Life, Time and Associated Press.

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