Category Archives: Wheaton College Archives

Owen Lovejoy Scholarships

Owen Lovejoy (1859)

On November 23, 1859, the minutes of the Board of Trustees of the Illinois Institute, the precursor to Wheaton College, record that the Rev. Jonathan Blanchard opened the meeting in prayer and that seven new members joined the board.  Among these founding Trustees of the soon-to-be-established college was Owen Lovejoy, the younger brother of martyred abolitionist Elijah P. Lovejoy.  Owen was also a sitting U.S. Congressman from Illinois (who later introduced the bill to outlaw slavery in the United States) and an intimate friend of Abraham Lincoln.

Several years later during the annual trustee meeting of June 1864, Rev. Blanchard, now President of Wheaton College, proposed a new scholarship to honor Owen who had passed away the previous March. The Lovejoy Scholarships would support the education of students of color, and in his remarks about the fund, President Blanchard praised the work and character of his dear friend:

“As it has pleased our Heavenly Father during the last year to remove by death the Rev. & Hon. Owen Lovejoy, a member of this Board, we desire hereby to express our loyal and cheerful submission to the ordering of our Sovereign, infinitely wise and good, while we record our affectionate sorrow and our appreciation of the Christian, the philanthropist, the patriot, who has been removed from us in the meridian of his powers of his influence of his success.

As the life long champion of the despised slave he was worthy of our admiration and our affection. But to his principles of sympathy with everything, with everything that tended to abate from the spirit of caste and to promote a healthy public sentiment, he was willing to cast in his name and influence with this Institution, even when political honors, that had begun to rest upon him, might have tempted him to decline such a relation.

We will ever cherish the memory of his virtues, while we believe that the savor of his self-sacrificing life will be preserved as one of the rich legacies of our nation.

Whereas the Trustees of the Lovejoy Monument Association have proposed the endowment of Lovejoy Scholarships for the education of colored persons [sic] in such of our literary and professional Institutions as will receive the recipients of those funds to equal privileges and on the same terms with the white students.

Resolved, that this Board highly approve the proposed plan of perpetuating the memory of that Christian patriot, that true philanthropist Owen Lovejoy and that we proceed to the endowment of a scholarship of 1000 dollars upon the conditions required by the Monument Association and to be called the Lovejoy Scholarship.”

 

Faculty Voice – Plotting and Theming: Why I Became an English Major

Twenty-five years ago, the Wheaton Alumni magazine began a series of articles in which Wheaton faculty told about their thinking, their research, or their favorite books and people. Professor of English Emeritus Wayne Martindale (who taught at Wheaton from 1981-2011) was featured in the Winter 2011 issue.

Almost like a dare, students (and parents) often ask, “What can you do with an English major?” Because Philip Ryken was an English major, my answer could now be, “Serve as the eighth president of Wheaton College!”

Wayne Martindale, c2011

Actually, I do take this question seriously and often relay the vocations of former student teaching assistants. Statistics from the College help round out this list. Then, I get to the answer that has mattered most to me: Literature is about life and helps me understand it.

I didn’t come to an English major easily. My own undergraduate sojourn led through four majors: engineering, Bible, psychology, and English.

Looking back, I see that the hook was first set in my high school senior English class. We had to memorize 40 lines of Shakespeare’s Macbeth. I grumbled with the rest, but secretly, I loved it. For one thing, here in my previously unbookish life, was beauty. It was a beauty laced with the tragic sense that the future might be ugly or hurtful-or worse, count for nothing. “Tomorrow, and tomorrow, and tomorrow / Creeps in this petty pace from day to day / To the last syllable of recorded time.”

Shakespeare’s potent vision made me see that actions had consequences and could invite unnecessary pain; that unwashed guilt is living hell; that evil may and must be confronted.

I had found high seriousness. Choices mattered. Despite Macbeth’s claim that life was “a tale told by an idiot,” all lives had themes. There was a pattern of meaning we readers could see, even when the characters could not. They were all born for something noble, even if they missed it.

From Shakespeare to Dickens and Dostoevsky, there were many books filled with “seeings.” I discovered the truth of T.S. Eliot’s dictum that we come back from imaginative explorations to “where we start…And know the place for the first time.” In the plots of our lives, the sequence of events might seem random and the patterns fraught with apparent trivia- I sleep, I eat, I wash the dishes-over and over. Yet, even amidst the messy clutter of life, our experience is always suggesting some goodness and beauty and meaning beyond “ordinary” living. A literary plot skips the clutter and stages the patterns of life. As Lewis says, successful writers “throw off irrelevancies” and usher us into “whole classes of experience” closed to us before, and thus, “instead of ‘commenting on life,’ can add to it.”

But even plots and poetic images must move through time and space. What we really want is to connect with something that transcends both. That’s where the theme comes in: it is the meaning bigger than the sum of the parts. The author, like an interior designer, has come in and permanently rearranged the furniture of our minds.

It’s an easy step for the Christian reader to see that the teeming plot of human history is everywhere pregnant with the theme of the necessity of salvation and the reality of reconciliation.

The plots of our lives move through time and space, not randomly, but crafted by a Divine Author into a meaning beyond the sequence of events to fit an eternal theme. All stories are God’s story.

 

Billy Graham’s Class of ’43 celebrates 75th reunion

This year marks the the 75th reunion for the class of ’43 which includes it’s most famous alumnus, Billy Graham.  Twenty-five years ago, the famed evangelist gave the commencement address during his 50th reunion weekend.  Below is a transcript of his address to the class of 1993 taken from the Wheaton Alumni Magazine, Autumn 1993.

Today’s Investment, Tomorrow’s Return

Returning alumnus and renowned evangelist, this undergraduate commencement speaker urges graduates to use God-given time wisely.

 by Billy Graham, ’43, Litt.D . ’56

In a few minutes, you’ll walk out the door of Edman Chapel with a diploma in your hand and a life of uncertain length ahead of you. For some, it will be a long life. For others, it will be a surprisingly short life. And if you reach my age, you’ll wonder where the time has gone. It passes so quickly. A student at a university once asked me what was the greatest surprise of my life. I replied, “The brevity of life.”

Time is a nonrenewable resource that moves inevitably toward total depletion, and there’s nothing we can do to stop it. Time is our investment capital. Our choice is to use it or lose it, either invest it or let it dribble away like sand through our fingers.

Jesus told the story, in Luke 19, of a nobleman who, before going on a journey, commanded his stewards to invest his money carefully. The Lord expects us to use what he has given us–whether it’s money, time, or talents–in profitable ways. And he promises his personal audit of our lives when he returns.

Time is an equal opportunity employer. Each human being has exactly the same number of hours and minutes every day: 1440 minutes, adding up to 168 hours per week.

In Psalm 90:10, the Bible indicates that our allotted time span on earth may be 70 years, or possibly an extension to 80 years. The psalmist goes on to say, “Teach us to number our days aright, that we may gain a heart of wisdom.”

Let’s think about the numbers in a typical lifetime. The first 15 years are in childhood and adolescence. We spend a total of 20 years sleeping. So we have only 30 years left, and part of that time must be spent eating meals, building family and social relationships, working at our jobs, and figuring out our income tax.

Rich people cannot buy more hours than the rest of us. Scientists cannot invent new minutes. Each day, we each have 86,400 seconds to invest. Time allows no balances, no overdrafts. If we fail to use each day’s deposit, our loss cannot be recovered. It’s not like putting savings in a bank and getting interest. We cannot hoard time to spend on another day.

Paul tells the Ephesians to redeem the time, because the days are evil. Redeem is a word from the business world, and in this context, it means to buy the time. Redeeming the time means making the most of every opportunity that you have, every minute, every second.

Our natural tendency is to count the days, but God tells us, make every day count.

Time is the capital God has given us to invest wisely. So the question is, “Where do we invest it?” God calls us to invest our time capital, our very lives, primarily in people. Not in projects; not in possessions. God invested his only begotten Son in us, as sinners–not because we were prime prospects to give him a good payoff, but because his heart is overflowing with love for us.

When I was your age, I said to people, “There’s one thing I don’t ever want to be. I don’t want to be an undertaker or a preacher.” And I put them in the same category.

But one night, 55 years ago, I said with tears at the 18th hole of a golf course, “Oh God, I’ll go where you want me to go and be what you want me to be.” I never dreamed what he had planned for the future.

God’s will, first and foremost, for all of us, is that you love him with all your heart, soul, mind, and strength. Then God’s will for you is that you live a holy life, to become like his Son in your attitudes and actions, in your thoughts and words. To be and behave like Jesus did, which means delighting in doing His will and serving others.

Jesus said, “I must work the works of Him that sent Me, while it is day. The night is coming, when no man can work.” What was the work of Jesus? Simply to do the work of his Father and finish the work that had been assigned to him. He lived and died for others–for his friends and enemies alike. Jesus told his disciples, “Lay up for yourselves treasures in heaven.” Invest in heaven.

What are those treasures or investments? They are people who need to know God. I’ve seen these people all over the world. I’ve seen them in every kind of situation, every kind of culture. I know that what they’re searching for can only be found in a relationship with God.

Time is the capital that God has given us to invest. People are the stocks in which we are to invest our time, whether they’re blue chips or penny stocks, or even junk bonds.

Jesus was willing to take a risk with twelve diverse disciples. And he took a great risk with us. But when we talk of investments, everyone asks, “What return will I get?” A meaningful, fulfilled life that will count for God is the dividend that we receive for putting our trust in Christ and our time into people.

From my more than 50 years of experience, may I say to you young people today, as you face careers and the uncertainties of life, the best of all investments you can make is to help people come to the Giver of eternal life and peace, the Lord Jesus Christ.

You can’t count your days–but with Jesus Christ as your Savior and Lord, you can make your days count. You can invest whatever time is yours for a high-yield return in the lives of people whom you introduce to Christ. Right now, you can decide to invest your life in such a way that someday, you will hear God say, “Well done, good and faithful servant. Come and share in your master’s happiness.”

So I would say to you today, don’t just graduate.  Commence.

Gordon H. Clark and His Correspondents

Dr. Gordon H. Clark taught Philosophy at Wheaton College from 1936-43. As a committed five-point Calvinist, Clark’s unswerving Reformed theology ran him afoul of certain members of the administration, including President Dr. V. Raymond Edman and trustee Dr. Harry A. Ironside, pastor of Moody Church in Chicago. Ironside wrote to Clark on July 13, 1942: “…I am thoroughly convinced that hyper-Calvinism is not consistent with a true evangelical attitude. Perhaps I should have used the word ‘evangelistic’ rather than ‘evangelical.'”

Though students like Ruth Bell (Graham) and others appreciated Clark’s precise, reasoned, self-described “cold” classroom presentation, contrasting the “warm” pietism popular at the time, pressure from various quarters resulted in Clark’s resignation. Leaving Wheaton College, Clark secured employment as the Head of the Department of Philosophy at Butler University in Indiana from 1945-73. After that he taught at Covenant College in Lookout Mountain, Georgia, from 1974-84.

Compiled by Douglas J. Douma and edited by Thomas W. Juodatis, Clark and His Correspondents: Selected Letters of Gordon H. Clark (2017) presents an array of Clark’s exchanges with such prominent evangelical and fundamentalist leaders as J. Oliver Buswell, V. Raymond Edman, E.J. Carnell, Cornelius Van Til, Carl F.H. Henry and J. Gresham Machen. The compilation uses many letters scanned from the College Archives of Buswell Library.

The Trinity Foundation in Unicoi, Tennessee, continues to republish Dr. Gordon H. Clark’s many books, tapes and pamphlets.

Senator Mark Hatfield Advocates “Power of Love”

Over four decades ago in February 1974, Senator Mark O. Hatfield spoke on Wheaton’s campus during the height of the Watergate scandal and merely six months prior to the resignation of President Nixon.  Although having visited campus before as governor and later as senator, the Oregon Republican stirred strong feelings from students and administrators alike due to his opposition to America’s involvement in Vietnam, as well as his support for politically liberal students whom some on campus characterized as “anti-war, anti-capitalist, anti-American.”

The following article from the Wheaton Record, 2/15/1974 (vol.96, no.14) contains excerpts from a floor statement given by Senator Hatfield.  The speech was given during a discussion on the Military Procurement Bill, but the underlying issues are particularly relevant even in a predominantly civilian liberal arts college and amazingly trenchant nearly a half-century later.  His death in 2011 was marked by tributes by both Special Collections, Buswell Library and the Billy Graham Center Archives.

U.S. Senator Mark O. Hatfield, c1967

There is no doubt that people feel threatened today, and feel insecure.  But the threats they feel are not those that are supposedly met by our military power.

People feel that their liberty is threatened, but not from any invading foreign army.  Rather, that liberty is seen threatened by our own domestic institutions, and even by our government.

I can think of no more fundamental threat to our security today than the cumulative loss of confidence in our government felt by the people.  The truth is that our citizens are no longer believing that our government and its representatives actually function as their servants.  Government has become an institution of domination, losing the trust of those who are to be governed.

There is nothing more fundamental to our “security” that that.  Yet we continue to believe that the most fundamental threats to that security come somehow from the outside.

We are misled, we are deluded to believe so.

When people’s confidence in their government is lost, when people’s human needs are going unmet, and when the nation’s life-supporting environment is in deterioration, then our nation is utterly insecure and will remain so regardless of how many billions we may spend elsewhere.  The place to start in building a true security is with these internal needs, not with a continued obsession about the readiness to fight any foe any place around the globe.

We must recognize how victimized we are by our whole national psychology about our power.

We believe, first of all that our power is always good, and only used for righteous purposes.  The belief is that if the good guys have the power, then that power is justifiable.  And of course, we inevitably look at ourselves as the good guys in virtually any situation.

Power tends to make individuals, or a nation, self-righteous.  That is an axiom that holds true as much for us as for any other people.

We suppose that our security comes through an inherent belief in our nation’s self-righteousness.  So we create a civil religion that baptizes our established powers of government and creates an idolatry of the Presidency, and forget the truth that power corrupts.

In a very real way, restoring the strength of our people can only begin with a spirit of repentance.  It is only by recognizing our errors, our wrongs, and our false gods that we can come to a proper understanding of ourselves.  That is the beginning of any true security.

In the end, it will not be the power of our military might that will usher in greater reconciliation between the people of the world.  Rather, that will only come from the power of spiritual love.

Such spiritual love must take root first in each one of us — and then extend out to our neighbor, to our communities, through our nation, and to the world — even to our enemies.

That is our only hope for security.

As the words of the prophet say, “Not by might, nor by power, but by my spirit, says the Lord of Hosts.”

Clyde S. Kilby and Tennessee Williams

Dr. Clyde S. Kilby, late professor of English and founder of the Marion E. Wade Center on the campus of Wheaton College, is closely associated with seven British authors, particularly C.S. Lewis, Dorothy L. Sayers and J.R.R. Tolkien. In light of those interests, Kilby is not often mentioned in relation to American Pulitzer Prize-winning playwright Thomas Lanier “Tennessee” Williams (1911-1983), author of Cat on a Hot Tin Roof, The Glass Menagerie, Night of the Iguana and many other successful plays, short stories and films.

But there is a connection, however slight. As this Christmas card to a colleague reveals, Clyde and Martha Kilby’s roots sprawled deeply throughout the rich southern soil that also produced one of America’s greatest writers.

Dear Beatrice: Did I tell you “Tennessee Williams,” your compatriot was born in St. Paul’s Rectory? His grandfather was a good friend of my parents! The house has been bought by the state and will become a Welcome Center when moved to a very large vacant lot across the street. A national “shrine” of the state! Come to see me!! Blessings and Christmas greetings, with love, Martha Kilby  

After years of profligate sexual activity and prescription drug abuse, Williams famously sought to “get my goodness back” by joining the Catholic Church in 1969. Evidently, Williams hoped to vivify not only his personal piety, but also his lagging creative and professional career. Instead he found himself more interested in ritual and architecture than doctrine. As a result, his renewed interest in spirituality did not solidify and he descended into a drugged stupor throughout most of the 1970s, only periodically producing new work.

If Tennessee Williams had discovered the writings of Lewis, Sayers, Tolkien and the other authors represented in Clyde Kilby’s Wade Center, perhaps his desire for a lively, enduring goodness might’ve permanently settled his disquietude for the final act of his life.

According to the website for the Tennessee Williams Home and Welcome Center, the rectory in 1993 was in danger of being torn down to accommodate a church expansion. In an effort to preserve this historic literary landmark, the yellow and blue gingerbread home was loaded onto flatbed trailers and moved to Main Street, where it was restored. Three months after the grand opening, Tennessee Williams was honored with a U.S. postage stamp, and a public ceremony was held in the home.

Recently honored with the designation of a National Literary Landmark, the home serves as the official Welcome Center for Columbus.

 

 

 

 

Ronald Reagan visits Wheaton

Ronald Reagan at Wheaton College, 1980

On October 8, 1980, Republican presidential candidate Ronald Reagan came to Wheaton College at the invitation of the campus Republicans.  His visit  came after receiving his party’s nomination during the fall campaign season and was covered in the Record student newspaper.  Edman Chapel was filled early in the afternoon by students and area residents eager to see and hear the former California governor.  State and county political figures, including Illinois governor James Thompson, filled the platform and spoke at some length when Reagan failed to appear at the scheduled time.  A busy day of campaigning, which had begun in Youngstown, Ohio, delayed his arrival by one hour.

The governor’s whistle-stop visit was accompanied by numerous religious references within the first few sentences of his speech.  He spoke of deliverance, rebirth and C.S. Lewis–words that were well-chosen and that resonated with the audience.  Candidate Reagan’s address centered not on war or the proliferation of nuclear arms, but on education.

This work of educational excellence and missionary work is truly in the tradition of the biblical injunction: ‘Go ye, therefore and teach all nations.’

Only if the people closest to the problems of education — teachers, parents, school boards, and boards of governors — are allowed to make the basic educational decisions, will the quality of education improve.

He praised Wheaton as a school with a mission.  Reagan promised, if elected, to form a task force to analyze federal educational programs.  He expressed support for tuition tax credits for parents sending children to non-public schools.

What we want is so simple, so elementary.  All we want is to live in freedom and in peace, to see to it that our nation’s legitimate interests are protected and promoted.  We want to worship God in our own way, lead our own lives, take care of our families and live in our own style, in our own community, without hurting anyone or anyone hurting us…We want the kind of personal security human beings can reasonably expect in a system of economic freedom and democratic self-government.

At the conclusion of his address Reagan laughed when presented with a stuffed mascot-sized replica of Perry Mastodon by Brad Bright, president of the campus Republicans.  Obligated to hurry off to his next campaign stop, the visitor had no opportunity to tour the campus or chat informally with students.

Reagan would defeat Southern Baptist Jimmy Carter the following month in the general election. President Carter himself came to campus twelve years later to give the  Pfund Lecture.

Dizzy Dean at Wheaton College

Famous preachers, authors and lecturers often visited Wheaton College during the 1930s, but students were particularly delighted when Jay Hanna “Dizzy” Dean visited for a day. Dean, a Major League Baseball pitcher for the St. Louis Cardinals, Chicago Cubs and the St. Louis Browns, was hosted by his friends Coach Fred Walker and Captain Doug Johnston of the campus football team.

l. to r., Captain Doug Johnston, Dizzy Dean and Coach Fred Walker

Like Yogi Berra and Bob Uecker, later players-turned-commentators, Dizzy Dean was renowned for his colorful personality as much as his athletic prowess. The following excerpts from the Record, published on September 26, 1936, detail Dean’s visit:

“A great school, I never saw a better spirit anywhere,” drawled Jerome “Dizzy” Dean, famous St. Louis Cardinal baseball pitcher, grinning at the cheers of 1200 Wheaton College students in chapel Monday morning…It was the first time in his life he had ever been in a college chapel, but he declared that the thundering, whole-hearted singing and sincerity of the students  gave him “one of the biggest thrills of his life.” He was so impressed that he later told Walker, “From now on, Wheaton College is my college.” His publicized joviality was never more evident than in a walk around the campus escorted by Walker and Johnston. Still limping slightly with a sore shin injured by a line drive the preceding day when he lost to the Cubs in a hectic eighth inning, he commented favorably on the lawns, buildings and athletic field, declaring them “real pretty.”

Dizzy spoke again and again of his admiration for Walker. In his short speech in chapel accepting the football he told how their friendship started when the new Wheaton tutor was coaching a baseball team in Texas where Dean played in his minor league days.  “You got a good coach. I know him,” he told the student body, who staged an almost unprecedented demonstration in applauding him. Just before he got into the coach’s automobile to leave for Chicago, the good-natured sportsman shook hands with Johnston.

Dizzy Dean, belying his own wit and keen intuition, describes himself: “The Good Lord was good to me. He gave me a strong right arm, a good body, and a weak mind.” Retiring from playing in the late 1940s, he continued as a successful sports commentator. He was elected to the Baseball Hall of Fame in 1953. He died on July 17, 1974. Wheaton resident Robert Goldsborough in his historical mystery Three Strikes, You’re Dead (2005), featuring series protagonist Snap Malek, police reporter for The Chicago Tribune, uses Dizzy Dean as a character, along with Al Capone and Mayor Richard J. Daley.

The Process Church of the Final Judgment

It is not uncommon for Wheaton College students to explore various denominations, investigating differences in ecclesiastical polity and practice. But those who journeyed from the comfortable suburbs to the Near North Side of Chicago to attend the Process Church of the Final Judgement were surely surprised to hear from its black-robed ministers that God is composed of three gods, Jehovah, Lucifer and Satan.

The Process, splintered from L. Ron Hubbard’s Scientology, was founded in London in the early 1960s by Mary Ann and Robert de Grimston, who soon established chapters in major U.S. and U.K. cities. Charles Manson was allegedly a member of the California chapter, but this assertion was never proven.

A Processan minister inducts two acolytes into the Church, at which time they become initiates of the Covenant of Christ and Satan.

Wheaton College student writer Sinclair Hollberg chronicles his visit in “Record Investigates Process Church in Chicago,” published on November 5, 1971. Hollberg visited as an attempt to learn more about one of the cults that were increasing in number at that time, and challenging the church.

During the service Hollberg approached “Mother Mercedes,” director of the Open Chapter, who explained the unique Processan doctrine:

“God is within us, his stature and character are inherent in our lives. But there exists also the part of man which is anti-god, it is contrary to God’s character and is responsible for the conflicts and tensions of life, the uncertainties, fears and shortcomings that rob man of happiness. The way we can resolve this tension is by uniting ourselves through knowledge of him. But the problem comes because we cannot describe God; if we could describe God then we could define him and to define him would be to limit him to the level of the finite and mortal. We can only describe the parts of God. God is composed of three gods — Jehovah, Lucifer and Satan. Jehovah is the wrathful god of vengeance and retribution, demanding discipline and ruthlessness. Lucifer is the light-bearer who urges us to enjoy life to the fullest, to be kind and loving and live in peace and harmony. Satan, the receiver of transcendent souls and corrupted bodies, represents two opposites. First, to rise above all  human and physical needs to become all soul and spirit; and, secondly, to sink beneath all human values and standards of morality to wallow in depravity.”

Hollberg writes, “Salvation, under Process Church perspectives, comes by resolving the conflicts, tensions and frustrations of life through knowledge of that part of God within us that applies to the problem. So one may have Jehovian tendencies of harshness and willfulness, or Luciferian characteristics of agreeableness or Satanic leadings of idealism or depravity. All are in one god, all are unified through Christ. So man may have freedom from the dilemmas of human life by realizing that his behavior is reconcilable with god.”

According to Occult Chicago, the Process founded the Chicago chapter in 1970, locating variously in buildings on Wells, Deming and Burling streets, its black-caped Messengers of the Unity distributing literature throughout the neighborhoods. The Process eventually departed Chicago and other cities, breaking into less colorful organizations.

Putting the Husbands Through

In the years following World War II, returning soldiers enrolled at Wheaton College to pursue their college degrees. While the popular G.I. Bill assisted in paying the tuition and living expenses of the veterans, many of the former soldiers’ wives also worked outside the home to support their families. Wheaton College President V. Raymond Edman observed this service, and to acknowledge the wives’ significant contribution to their husbands’ education, created the “Putting Husbands Through” or “PHT” honorary degree.

Joy Henricksen's "Putting Husband Through" Honorary Degree
Joy Henricksen’s “Putting Husband Through” Honorary Degree

One recipient of this degree was Joy Henricksen. Joy worked at the Wheaton Academy to support her husband Charles’ Wheaton education. Charles had served in the Air Force as a bomber pilot in Europe during the war where he had flown 30 missions. After returning from the war, he married Joy, before enrolling at the University of Arizona and then transferring to Wheaton. When Charles graduated from Wheaton in 1949, President Edman presented Joy with her “PHT” certificate.

Joy and Charles’ daughter Susan reported that her mother was always proud of this recognition. Joy even directed that it be mentioned in her obituary and in the eulogy at her funeral. Susan recently donated her mother’s cherished certificate to the College Archives, where it witnesses to Joy’s service, as well as the contributions of other World War II-era wives.