Each second we live is a new and unique moment of the Universe, a moment that never was before and will never be again. And what do we teach our children in school? We teach them that two and two make four and that Paris is the capitol of France. When will we also teach them what they are? We should say to them: Do you know what you are? You are a marvel. You are unique. In all of the World there is no other being exactly like you. In the millions of years that have passed there has never been another being like you. Even your physical form is a wonder! You make become a Shakespeare, a Michelangelo, a Beethoven, a Reese Witherspoon, an Aaliyah, a Beyonce, an Oprah. You have the capacity for anything. Yes, you are a marvel. And when you grow up, can you then harm another who is, like you, a marvel? You must cherish one another. You must work; we al must work to make this World worthy of its population. The love of one’s country is a natural thing, but why should love stop at the border? We are all leaves of a tree and the tree is humanity. Our youth are the people who are going to carry on what we have started. They are going to move in and take over our church, schools, universities, and corporations. The fate of humanity is in their hands. There is always a moment in life when the doors open and lets the future in. #RandolphHarris 1 of 18

Humanity needs more models than critics. While generalizations can be misleading, it is safe to safe to say that from the arrival of the Pilgrims to the middle of the nineteenth century, American believers prized the intellectual life for its contributions to the Christian journey. The Puritans were highly educated people (the literacy rate for men in early Massachusetts and Connecticut was between 89 and 95 percent) who founded colleges, taught their children to read and write before the age of sic, and studied art, science, philosophy, and other fields as a way of loving God with the mind. Christians must rely on the Holy Spirit in their intellectual pursuits, but this does not mean they should expend no mental sweat of their own in defending faith. Faith is a power or skill to act in accordance with the nature of the kingdom of God, a trust in what we have reason to believe is true. Understood in this way, we see that faith is built on reason. Before we dedicate ourselves completely to it, we should have good reason for thinking that Christianity is true. We should have solid evidence that our understanding of a biblical passage is correct before we go on to apply it. And so on. For many, religion is identified with subjective feelings, sincere motives, personal piety, and blind faith. When you ask someone how they know God lives, they will tell you God lives in their heart. #RandolphHarris 2 of 18

Many people can give you concrete proof that God lives because of the things they have learned in the Bible about miracles and divine intervention, and people have set snares and placed traps in their path and even poisoned some, and by the grace of God, individuals can testify that they have overcome these hardship because of God. Therefore, our private experiences are proof that God exists. People might try to tell you that you are cursed because you are experiencing hardships, bullies want to make you hopeless, but you know for a fact that you are blessed and it is by the grace of God that you have been saved and have overcome many trials and tribulations and that is something you can testify to. In our hearts and intellectual life, the Lord must be glorified. In many cases where an individual’s stigmatization is associated with one’s admission to a custodial institution such as a correctional facility, sanatorium, below market rate housing, or an orphanage, much of what one learns about one’s stigma will be transmitted to one during prolonged intimate contact with those in the process of being transformed into one’s fellow-sufferers. As already suggested, when the individual first learns who it is that one must now accept as one’s own, one is likely, at the very least, to feel some ambivalence; for these others will not only be patently stigmatized, and thus not like the normal person one knows oneself to be, but may also have other attributes with which one finds it difficult to associate oneself. #RandolphHarris 3 of 18

A girl with a new visual impairment describes her experience in a facility for the blind. “My questions about a guide dog were politely turned aside. Another sighted worker took me in tow to show me around. We visited the Braille library; the classrooms; the clubrooms where the blind members of the music and dramatic groups meet; the recreation hall where on festive occasion the blind dance with the blind; the bowling alleys where the blind play together; the cafeteria, where all the blind gather to eat together; the huge workshops where the blind earn a subsistence income by making mops and brooms, weaving rugs, caning chairs. As we moved from room to room, I could hear the shuffling of feet, the muted voices, the tap-tap-tapping of canes. Here was the safe, segregated World of the sightless—a completely different World, I was assured by the social worker, from the one I had just left. I was expected to join this World. To give up my profession and to earn my living making mops. The Lighthouse for the Blind and Visually Impaired would be happy to teach me how to make mops. I was to spend the rest of my life making mops with other blind people, eating with other blind people, dancing with other blind people. I became nauseated with fear, as the picture grew in my mind. Never had I come upon such destructive segregation.” #RandolphHarris 4 of 18

Given the ambivalence built into the individual’s attachment to one’s stigmatized category, it is understandable that oscillations may occur in one’s support of, identification with, and participation among one’s own. There will be “affiliation cycles” through which one comes to accept the special opportunities for in-group participation or comes to reject them after having accepting them before. There will be corresponding oscillation in belief about the nature of own group and the nature of normal. For example, adolescence (and the high school peer group) can bring a marked decline in own-group identification and a marked increase in identification with normal. The later phases of the individual’s moral career are to be found in these shifts of participation and belief. The relationship of the stigmatized individual to the informal community and formal organizations of one’s own kind is, then, crucial. This relationship will, for example, mark a great difference between those whose differentness provides them very little of a new “we,” and those, such as marginalized group members as someone who should take pride in one’s infirmary and not seek to get well. In any case, whether the stigmatized group is an established one or not, it is largely in relation to this own-group that it is possible to discuss the natural history and the moral career of the stigmatized individual. #RandolphHarris 5 of 18

Our youth need our presence more than they need our presents. With even the most reluctant individual there is a small part of them that desperately want to learn and be accepted. The strength of the desire is determined by our acceptance and belief in him or her. Life affords no greater responsibility, no greater privilege than the raising of the next generation. Every one needs tenderness for what they are, and respect for what they may become for the greatest natural resource that any nation can have is its people. Therefore, we must learn to foster greater love for each other so that society may grow. The withdrawal of the corporate body of Christ from the public sphere of ideas is mirrored by our understanding of what is required to produce an individual disciple. However, spiritual life of faith, it is our heart, it is how we operate. What is more important for our youth is that they stay pure in college and, perhaps, witness, have a quiet time, and pray regularly. Obviously, these are important because the purpose of college is not just to get a job, but rather, it is to discover vocation, to identify a field of study in and through which one can serve Christ and Lord. And one way to serve God in this way is to learn to think in a Christian manner about our major. A person’s Christianity does not begin at a dorm Bible study, when class is over; it permeates all of one’s life, including how one thinks about the ideas in one’s college major. #RandolphHarris 6 of 18

Training the mind is an essential responsibility of the home, the church, and the school. Unless evangelicals prod young people to disciplined thinking, they waste—even undermine of Christianity’s most precious resources. However, if faith and reason are polar opposites, and if discipleship is private and sacred but college studies are public and secular, then training the intellect will not be valued as a part of the youth’s mentoring. That is why our discipleship materials often leave Christian young people vulnerable to atheistic college professors with an agenda to mislead the youth. I must be frank with you: the greatest danger confronting American evangelical Christianity is the danger of anti-intellectualism. The mind in its greatest and deepest reaches is not cared for enough. This withdrawal and marginalization of the church has had devastating consequences for our attempt to produce vibrant, confident disciples and to penetrate our culture with a Christian Worldview and the gospel of Christ. These consequences are very evident. We should train business people to develop a Christian understanding of economic theory, capitalism, business ethics, or moral issues in the employer/employee relationship.  The mystery of the future and the mystery of the past are untied in the mystery of the present. Our time, the time we have, is the time in which we have “presence.” #RandolphHarris 7 of 18

However, how can we have “presence”? When we think of it, is not the present moment gone? Is not the present the ever-moving boundary line between past and future? However, a moving boundary is not a place to stand upon. If nothing were given to us expect the “no more” of the past and the “not yet” of the future, we would not have anything. We could not speak of the time that is our time; we would not have “presence.” The mystery is that we have a present; and even more, that we have our future also, because we remember it in the present. In the present our future and our past are ours. However, if we think of the never-ending flux of time, there is no “present.” The riddle of the present is the deepest of all the riddles of time. Again, there is no answer except from that which comprises all time and lies beyond it—the eternal. Whenever we say “now” or “today,” we stop the flux of times for us. We accept the present and do not care that it is gone in the moment we accept it. We live in it and it is renewed for us in every new “present.” This is possible because every moment of time reaches into the eternal. It is the eternal that stops the flux of time for us. It is the eternal “now” which provides for us a temporal “now.” We live so long a “it is still today”—in the words of the letter to the Hebrews. Not everybody, and nobody all the time, is aware of this “eternal now” in the temporal “now.” However, sometimes it breaks powerfully into our consciousness and gives us the certainty of the eternal, of a dimension of time which cuts into time and gives us our time. #RandolphHarris 8 of 18

People who are never aware of this dimension lose the possibility of resting in the present. As the letter to the Hebrews describes it, they never enter into the divine rest. They are held by the past and cannot separate themselves from it, or they escape toward the future, unable to rest in the present. They have not entered the eternal rest which stops the flux of time and gives us the blessing of the present. Perhaps this is the most conspicuous characteristic of our period, especially in the New World and particularly in this country. It lacks the courage to accept “presence” because it has lost the dimensions of the eternal. “I am the beginning and the end.” This is said to us who live in the bondage of time, who need a present to stand upon. Each of the modes of time has its peculiar mystery, each of them carries its peculiar anxiety. Each of time drives us to an ultimate question. There is one answer to these questions –the eternal. There is one power that surpasses the all-consuming power of time—the eternal: He Who was and is and is to come, the beginning and the end. He gives us forgiveness for what has passed. He gives us courage for what is to come. He is God and God gives us rest in His eternal Presence. The activity of the senses discloses their chief function: they are reporters. As is true of all motion, sensory action is in response to the stimulus of surrounding things. The reports consist of information from sources external to the organ and they are made available to the mind of beings. #RandolphHarris 9 of 18

Indeed, it is from the sense that all knowledge in nature must be sought, unless humans mean to go mad. Thus the sense, sound, sight, touch, taste, and smell provide for human’s guidance the materials of knowledge and counsel with which the understanding, reason, and imagination must work. Among the reporters, the sense of sight had the chief office in giving information. Volition, or choice, is the exercise of will, the capacity of the person to originate things and events that would not otherwise be or occur. By “originate” where we mean to include two of the things most prized in human life: freedom and creativity. When properly understood, these are really two aspects of the same thing, which is power to do what is good—or evil. The power in question belongs to individuals alone. Nothing makes them originate the good (or evil) they do. It is possible for them to not do it. Or to do it. Although a free action has many conditions, those conditions do not an action make. If it is our act, there must be added to those conditions the inner and always unforced “yes” or “no” by which the person responds to the situation. This response is our unique contribution to reality. It is ours, it is us, as nothing else is. Without the inner “yes” there is no sin, for only that “yes” (or “no”) is just us. The thought of sin is not sin and is not even temptation. Temptation is the thought plus the inclination to sin—possibly manifested by linger overt the thought or seeking it out. #RandolphHarris 10 of 18

However, sin itself is when we inwardly say “yes” to the temptation, when we would do the deed, even though we do not actually do it. Similar distinction must be drawn with reference to doing what is good and right. These distinctions with reference to volition or choice will turn out to be very important later in our discussion. Now we need to be very clear on this point: the capacity for volition, and the acts of wiling in which it is exercised, from the spirit in beings. In this narrow and focused sense, the spiritual is not just the nonphysical, but it is the central core of the nonphysical part in beings. In us there is much that is not physical that also is not spirit—that is, not of the will. There is, then, a spirit in beings—a spirit that is one’s spirit. It is this that is the human spirit. And if we are to understand spiritual formation, we must understand what the spirit of the human being is. Spirit is, in general, that which is self-initiating and self-sustaining. Only God is purely spiritual, pure creative will and character. Only God can truly say, “I am that I am,” reports Exodus 3.14. God is, in his fundamental and overall nature, unbodily, personal power. Human beings have only some small element of spirit—unbodily, personal power—right at the center of who they are and who they become. It is, above all, this spirit (or will) that must be reached, cared for, and transformed in spiritual formation. The human will is primarily what must be given a Godly nature and must then proceed to expand its Godly governance over the entire personality. #RandolphHarris 11 of 18

Thus will or spirit is also the heart in the human system: the core of its being. That is why we have the biblical teaching that human good and evil are matters of the heart. It is the heart and spirit that God looks at in relating to humankind, and in allowing us to relate to him. When we are able to free the individual from defensiveness, so that one is open to the wide range of one’s own needs, as well as the wide rage of environmental and social demands, one’s actions may be trusted to be beneficial, forward-moving, constructive. We do no need to ask who will socialize one, for one of one’s own deepest needs is for affiliation and communication with others. As one become more fully oneself, one will become more realistically socialized. We do not need to ask who will control one’s aggressive impulses; for as one becomes more open to all of one’s impulses, one’s need to be liked by others and one’s tendency to give affection will be as strong as one’s impulses to strike out or to seize for oneself. One will be aggressive in situations in which aggression is realistically appropriate, but there will be no runaway need for aggression. One’s total behavior, in these and other areas, as one moves toward being open to all one’s experience, will be more balanced and realistic, behavior which is appropriate to the survival and enhancement of highly social terrestrial beings. #RandolphHarris 12 of 18

I have little sympathy with the rather prevalent concept that beings are basically irrational, and that one’s impulses, if not controlled, will lead to destruction of others and self. Human’s behavior is exquisitely rational, moving with subtle and ordered complexity toward the goals of one’s organism is endeavoring to achieve. The tragedy for most of us is that our defenses keep us from being aware of this rationality, so that consciously we are moving in one direction, while organismically we are moving in another. However, in our person who is living the process of the good like, there would be a decreasing number of such barriers, and one would be increasingly a participant in the rationality of one’s organism. The only control of impulses which would exist, or which would prove necessary, is the natural and internal balancing of one need against another, and the discovery of behaviors which follow the vector most closely approximating the satisfaction of all needs. The experience of extreme satisfaction of one need (for aggression, or pleasures of the flesh, and so forth) in such a way as to do violence to the satisfaction of other needs (for companionship, tender relationship, and so forth)—an experience very common in the defensively organized person—would be greatly decreased. One would participate in the vastly complex self-regulatory activities of one’s organism—the psychological as well as physiological thermostatic controls—in such a fashion as to live in increasing satisfaction and harmony in society. #RandolphHarris 13 of 18

In this process of living the good life, it also involves a wider range, a greater richness, than the constricted living in which most of us find ourselves. To be part of this process means that one is involved in the frequently and frightening satisfying experience of a more sensitive living, with greater range, greater variety, greater richness. It seems to me that clients who have moved significantly in therapy live more intimately with their feelings of pain, but also more vividly with their feelings of ecstasy; that anger is more clearly felt, but so also is love; that fear is an experience they know more deeply, but so is courage. And the reason they can thus live fully in a wider range is that they have this underlying confidence in themselves as trustworthy instruments for encountering life. I believe it will have become evident why, for me, adjectives such as happy, contented, blissful, enjoyable, do not seem quite appropriate to any general description of this process I have called the good life, even through the person in this process would experience each one of these feelings at appropriate times. However, the adjectives which seem more generally fitting are adjectives such as enriching, exciting, rewarding, challenging, meaningful. This process of the good life is not, I am convinced, a life for the faint-hearted. It involves the stretching and growing of becoming more and more of one’s potentialities. #RandolphHarris 14 of 18

Living the good life also involves the courage to be. It means launching oneself fully into the stream of life. Yet the deeply exciting thing about human beings is that when the individual is inwardly free, one chooses as the good life this process of becoming. Even when we were fill of transgression, because of his great love for us, God, who is rich in mercy, made us alive with Christ. It is by grace we have been saved. And God raised us up with Christ and seated us with him in the Heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. Jesus Christ has already paid for every blessing you and I will ever receive from God the Father. God’s salvation for Christ’s sake carries with it all the provisions we need, not only for eternity but for all this life as well. “Train yourself to be Godly. For physical training is of some value, but Godliness has value for all things, holding promise for both the present life and the life to come,” reports 1 Timothy 4.7-8. Whether or not we have disciplined ourselves will make a huge difference in this life. We are all members of one another, and we are each either elevated or depressed by the inner lives of one another. Some of us affect others like a joyous tide, lifting them upward, but some of us are like undertows to the Body of Christ. Spiritual discipline holds huge promise for this present life. #RandolphHarris 15 of 18

As for the life to come, spiritual discipline builds the enduring architecture of one’s soul on the foundation of Christ—gold, silver, and precious stones which will survive the fires of judgment and remain a monument to Christ for eternity. Some many minimize the importance of spiritual discipline now, but it is part of living the good life. Godliness has value for all things! The disciplined Christian gives and gets the best of both Worlds—the World now and the World to come. The word discipline may raise the feeling of stultifying constraint in some minds—suggesting a claustrophobic, restricted life. Nothing could be farther from the truth! The obsessive, almost manic discipline of Mike Singletary liberated him to play like a wild man on the football field. Hemingway’s angst over the right word freed him to leave a mark on the English language second only to Shakespeare. The billion sketched of the Renaissance great set Michelangelo free to create the skies of the Sistine Chapel. Churchill’s painstaking preparation freed him to give great impromptu speeches and brilliant ripostes. The disciplined drudgery of the musical greats like Armin van Burren and Ruben de Ronde released their genius. And, brothers and sisters in Christ, spiritual discipline frees us from the gravity of this present age and allows us to soar with the saints and Angels. #RandolphHarris 16 of 18

This doctrine of faith is especially based upon statements from authority, inasmuch as its principles are obtained by revelation: thus we ought to believe on the authority of those whom the revelation has been made. Nor does this take away from the dignity of this doctrine, for although the argument from authority based on human reason is the weakest, yet the argument from authority based on divine revelation is the strongest. However, sacred doctrine makes use even of human reason, not, indeed, to prove faith (for thereby the merit of faith would come to an end), but to make clear other things that are put forward in this doctrine. Since therefore grace does not destroy nature but perfects it, natural reason should minister to faith as the natural bent of the will ministers to charity. Hence the Apostles says: “Bringing into captivity every understanding unto the obedience of Christ,” reports 2 Corinthians 10.5. Grant, we beseech Thee, O Lord, Eternal King of all, that being purified by the sacred fast, we may come with sincere minds to partake of Thy holy things; through Jesus Christ our Lord. Grant, we beseech Thee, O Lord, that renewing our sacred observations with annual devotion, we may please Thee both in body and soul; through Jesus Christ our Lord. We beseech Thee, O Lord, that our earnest devotion may become fruitful through Thy grace; for then shall our fast be profitable to us, if it is well-pleasing to Thy loving-kindness; through Jesus Christ our Lord. #RandolphHarris 17 of 18

Lord, high and holy, meek and lovely, Thou hast brought me to the valley of vision, where I live in the depths but see thee in the heights; hemmed in by mountains of sin I behold thy glory. Let me learn by paradox that the way down is the way up, that to be low is to be high, that the broken heart is the healed heart, that the contrite spirit is the rejoicing spirit, that the repenting soul is the victorious soul, that to have nothing is to possess all, that to bear the cross is to wear the crown, that to give is to receive, that the valley is the place of vision. Lord, in the daytime stars can be seen from deepest wells, and the deeper the wells the brighter thy stars shine; let me find thy light in my darkness, thy life in my death, thy joy in my sorrow, thy grace in my sin, thy riches in my poverty, thy glory in my valley. “And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you. Behold I am he who was prepared from the foundation of the World to redeem my people. Behold, I am Jesus Christ. I am the Father and the So. In me shall all humankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and daughters,” reports Ether 3.13-14. #RandolphHarris 18 of 18

Character is ultimately who we are expressed in action, in how we live, in what we do, and so the children around us know: they absorb and take stock of what they observe, namely us—we adults living and doing things in a certain spirit, getting along with one another in various ways. Our children add up, imitate, file away what they have observed and so very often later fall in line with the particular moral counsel we wittingly or quite unself-consciously have offered them.

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