"If you compare him with Price," said Marc A. Pembroke '74, a member of Harvard-Radcliffe Christian Fellowship and a fundamentalist Christian, "I think Gomes is much more strongly dedicated to preaching the Gospel without equivocation. Price made an effort to teach a view that didn't demand committment to Jesus and the truth of the Gospel."

In recent years, many have seen Memorial Church as a place for easygoing Christianity, among them Paul C. Stone '74, head usher at the church. Stone says that he has not seen any change in atmosphere under Gomes. "The church is a sort of halfway station--a place for those not really committed to any particular kind of Christianity. There are plenty of places in Boston for those who have decided.

"I see plenty of Roman Catholic and Jewish students in church every week. They're there because they like the service, they're not offended by it, and they're comfortable there. I think a definitely Christian' community would be a mistake.

"Memorial Church serves as a place to spend some enjoyable time in a worshipful atmosphere without being forced to feel too committed," Stone said.

Although Memorial Church goers differ on the Church's purpose and on Gomes's role in relation to that purpose, there seems to be general approval of his sermons and direction of worship. "He's a very good preacher," Stone said, "He's broad enough in theology to attract people without being wishy-washy."

"He's giving the message of Christianity in a way it can be heard by this community in an otherwise hostile and alien environment," said Eric M. Wilson '74, a member of the Christian Fellowship.

GOMES HIMSELF BELIEVES that any changes in Memorial Church in recent years have been a result of the times more than of the ministers themselves.

In the early fifties, when a religious revival swept the country, Memorial Church was utilized as never before. Harvard installed a new President, Nathan Pusey, who was committed to traditional Christianity. Also during this period, the words "Under God" were added to the Pledge of Allegiance. "It happened when I was in high school," Gomes noted. "I remember that it broke up the rhythm of the words completely."

Price entered the job in 1963, at the tail end of that era in the midst of volatile social forces which his ministry reflected. Vietnam, for example, was a constant theme of his sermons.

Gomes sees himself faced with a period of revived interest in Jesus as an individual, without a renewed interest in Christianity. Unlike the fifties, according to Gomes, this movement is not a "revival of Christian faith, piety and devotion, or interest in the church." Gomes refuses to judge this "charismatic movement" yet; "There's not enough in on this business to say anything," he commented. In its historical context, the movement is the subject of a Lowell House seminar Gomes is conducting this semester, entitled "Images of Jesus in Western Culture."

IN DISCUSSING THE FUTURE of Memorial Church, Gomes defers to the Stendahl committee for general conclusions. Nonetheless, he has strong opinions about what the church should not be. "[As University minister] you tend to think of yourself as one more employee," he said, "and the church as one more service provided for the amusement and entertainment of students"--an opinion of religion that Gomes emphatically rejects.

He also rejects the idea of the Church as social reformer. "It is not necessarily the principal role of the church or the preacher to be the social gadfly, the relevancy gadfly. Such a view means you get caught up in being very trendy--"with it"--at limited points in time," Gomes said. "There is a longer view which the church and its ministers ought to have--one that doesn't derive its legitimacy from its passions."

Instead, Gomes prefers to view his role in light of what he sees as the traditional purpose of the church at Harvard. "This church is the one ongoing link with the founders of this University," he said. "It was designed to inculcate Godliness and piety--virtues which ring strange to our ears, but which were animating virtues of the founders of Harvard."

The application of these virtues was easier when Harvard was a religiously monolithic community. But in a community of pluralism, secularity, and ethical humanism a minister must tread cautiously, Gomes observed.

"I have several groups of clients," he said. "First the professed Christians, next those who come in for counselling, and thirdly, other religious communities to whom you can be hospitable and with whom you work to a limited degree."

One manifestation of the new pluralism is Memorial Church's relation to Jewish students on campus. Gone are the days in which two Jews couldn't have been married in Memorial Church--come are the days when they very possibly wouldn't want to.

"I am conscious of the rising feeling of Jewishness here and the desire of not being sucked in as a Waspish Jew," Gomes said. "Their presence in the University can't be reconciled by saying 'We're glad to have you here so nice of you to come if there's anything I can do please let me know.'" The large Jewish segment of the Harvard community is yet another aspect of what Gomes calls the "creative tension" around Memorial Church today.

"What indeed is the proper role of this anachronism? The question has not been asked since Harvard lost its last clerical president," Gomes said. "Regarding the church, we cannot take the attitude that what always is always will be."

But indeed, what should the role of Memorial Church be? "Come back next year to find out," Gomes replied with a smile.