Imagination was given to humans to compensate for what one dreams about. A sense of humour was provided to console us for our shortcomings. Behavioural science is clearly moving forward; the increasing power for control which it gives will be held by some one or some group; such an individual or group will surely choose the purposes or goals to be achieved; and most of us will then be increasingly controlled by means so subtle we will not even be aware of them as controls. Thus whether a council of wise psychologists (if this is not a contradiction in terms) or a Stalin or a Big Brother has the power, and whether the goal is happiness or productivity, or resolution of some complex, or submission, or love of Big Brother, we will inevitably find ourselves moving toward the chosen goals, and probably thinking that we ourselves desire it. Thus if this line of reasoning is correct, it appears that some form of completely controlled society—a Walden Two or a 1984—is coming. The fact that is would surely arrive piecemeal rather than all at once, does not greatly change the fundamental issues. Humans and their behaviour would become a planned product of a scientific society. You may well ask, “But what about individual freedom? What about the democratic concepts of the rights of the individual?” #RandolphHarris 1 of 19

The hypothesis that humans are not free is essential to the application of scientific method to the study of human behaviour. The free inner human who is held responsible for the behaviour of the external biological organism is only a pre-scientific substitute for the kinds of causes which are discovered in the course of a scientific analysis. All these alternative causes are possessed outside the individual. As the use of science increases, we are forced to accept the theoretical structure with which science represents its facts. The difficulty is that this structure is clearly at odds with the traditional democratic conception of humans. Every discovery of an event which has a part in shaping human’s behaviour seems to leave so much the less to be credited to the human being; and as such explanations become more and more comprehensive, the contribution which may be claimed by the individual oneself appears to approach zero. Human’s vaunted creative powers, one’s original accomplishments in art, science and morals, one’s capacity to choose and our right to hold one responsible for the consequences of one’s choice—none of these is conspicuous in this new self-portrait. Humans, we once believed, were free to express themselves in art, music and literature, to inquire into nature, to seek salvation in their own way. #RandolphHarris 2 of 19

One could initiate action and make spontaneous and capricious changes of course. Under the most extreme duress some sort of choice remained to one. One could resist any effort to control one, though it might cost one one’s life. However, science insists that action is initiated by forces impinging upon the individual, and that caprice is only another name for behaviour for which we have not yet found a cause. The democratic philosophy of human nature and of government is seen as having served a useful purpose at one time. In rallying humans against tyranny it was necessary that the individual be strengthened, that one be taught that one had rights and could govern oneself. To give the common being a new conception of one’s worth, one’s dignity, and one’s power to save oneself, both here and hereafter, was often the only resource of the revolutionist. However, that philosophy is now out of date and indeed an obstacle if it prevents us from applying to human affairs the science of humans. That kind of World would destroy human persons as I have come to know them in the deepest moments of psychotherapy. In such moments I am in relationships with a person who is spontaneous, who is responsibly free, that is, aware of one’s freedom to choose who one will be, and aware also of the consequences of one’s choice. #RandolphHarris 3 of 19

To believe, as some hold, that awareness is an illusion, and that spontaneity, freedom, responsibility, and choice have no real existence, would be impossible for me. I think that to the limit of my ability I have played my part in advancing the behavioural sciences, but if the result of my efforts and those of others is that humans become robots, created and controlled by a science of one’s own making, then I am very unhappy indeed. If the good life of the future consists in so conditioning individuals through the control of their environment, and through the control of the rewards they receive, that they will be inexorably productive, well-behaved, happy or whatever, then I want none of it. To me this is a pseudo-form of the good life which includes everything save that which makes it good. And so I ask myself, is there any flaw in the logic of this development? Is there any alternative view as to what the behavioural sciences might mean to the individual and to society? It seems to me that I perceive such a flaw, and that I can conceive of an alternative view. In addition to one’s permanent high evaluation of what one regards as freedom and independence, one may at some time in the analysis express an extreme appreciation for human goodness, sympathy, generosity, self-effacing sacrifice, and at another time swing to a complete jungle philosophy of callous self-interest. #RandolphHarris 4 of 19

If one has no clear perspective of the whole structure, the analyst will easily become confused. One may try to follow one path or the other without getting very far in either direction because again and again the patient takes refuge in one’s detachment, thereby shutting all the gateways as one would shut the watertight bulkheads of a ship. There is a perfect and simple logic underlying the special “resistance” of the detached person. One does not want to relate oneself to the analyst or to take cognizance of one as a human being. One does not really want to analyze one’s human relationships at all. One does not want to face one’s conflicts. And if we understand one’s premise, we see that one cannot even be interested in analyzing any of these factors. One’s premise is the conscious conviction that one need not bother about one’s relations with others so long as one keeps at a safe distance from them; that a disturbance in these relations will not upset one if only one keeps away from others; that even the conflicts of which the analyst speaks can and should be left dormant because they will only bother one; and that there is no need to straighten things out because one will not budge from one’s detachment anyway. As we have said, this unconscious reasoning is logically correct—up to a point. What one leaves out and for a long time refuses to recognize is that one cannot possibly grow and develop in a vacuum. #RandolphHarris 5 of 19

The all-important function of neurotic detachment, then, is to keep major conflicts our of operation. It is the most radical and most effective of the defenses erected against them. One of the many neurotic ways of creating an artificial harmony, it is an attempt at solution through evasion. However, it is no true solution because the compulsive cravings for closeness as well as for aggressive domination, exploitation, and excelling remain, and they keep harassing if not paralyzing their carrier. Finally, no real inner peace or freedom can ever be attained as long as the contradictory sets of values continue to exist. To prosecutors and judges in our court system, as well as to people in ordinary situations of life, it still matters greatly whether wrongdoers show signs of remourse or seem to be truly sorry for what they have done. Why is that? It is because genuine remorse tells us something very deep about the individual. The person who can harm others and feel to remourse is, indeed, a different kind of person from the one who is sorry. There is little hope for genuine change in one who is without remourse, without the anguish of regret. Much of what is called Christian profession today involves no remourse or sorrow at all over who one is or even for what one has done. There is little awareness of being lost or of a radical evil in our hearts, bodies, and souls—which we must get away from and from which only God can deliver us. #RandolphHarris 6 of 19

To manifest such awareness today would be regarded—and certainly by most Christians as well—as psychologically sick. It is common today to hear Christians talk of the “brokenness.” However, when you listen closely, you may discover that they are talking about their wounds, the things they have suffered, not about the evil that is in them. Few today have discovered that they have been disastrously wrong and that they cannot change or escape the consequences of it on their own. There is little sense of “Woe is me! for I am undone; because I am a person of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts,” reports Isiah 6.5. Yet, without this realization of our utter ruin and without the genuine revisioning and redirection of our lives, which that bitter realization naturally gives rise to, no clear path to inner transformation can be found. It is psychologically and spiritually impossible. We will steadfastly remain on the throne of our Universe, so far as we are concerned, perhaps trying to “use a little God” here and there. This will grow clearer as we look into the radical goodness of the renovated self. “And such were some of you; but were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God,” 1 Corinthians 6.11. #RandolphHarris 7 of 19

One of the amazing things about the human being is that it is capable of restoration, and indeed of a restoration that makes it somehow more magnificent because it has been ruined. This is a hopeful but strange thought. How it is so should become clear as we proceed. However, for now we want to see clearly what goes on within the person who is “unruined,” as we might say. In particular, we must see what is the basic shift (given regeneration and forgiveness) that can lead to the reordering of the six universal dimension of the human self in subordination to God. The key to understanding the overall reordering is provided by what we learned about the human ruin. John Calvin, once again, remarked, “For as the Surest source of destruction to human is to obey themselves, so the only haven of safety is to have no other will, no other wisdom, than to follow the Lord wherever he leads. Let this, then, be the first step, to abandon ourselves, and devote the whole energy of our minds to the service of God.” By service, I mean not only that which consists in verbal obedience, but that by which the mind divested of its own carnal feelings, implicitly obeys the call of the Spirit of God. This transformation (which Paul calls the renewing of the mind, Romans 12.2; Ephesians 4.23), though it is the first entrance of life, was unknown to all the philosophers. #RandolphHarris 8 of 19

They give the government of humans to reason alone…But Christian philosophy bids her give place, and yield complete submission to the Holy Spirit, so that the human oneself no longer lives, but Christ lives and reigns in him (Galatians 2.20). The concepts of love, power, and justice plays an important role in the description of ultimate reality. The element of power is used for the sake of fundamental characterization of being-as-being. In an ontological discussion of power like that in which we are engaged, it is necessary to understand the concept of power. The will to power is a designation of the dynamic self-affirmation of life. It is, like all concepts describing ultimate reality, both literal and metaphorical. The same is true of the meaning of power in the concept “will to power.” It is not the sociological function of power which is meant, although sociological power is included as tne of the manifestations of ontological power. Sociological power, namely the chance to carry through one’s will against social resistance, is not the content of the will to power. The latter is the drive of everything living to realize itself with increasing intensity and extensity. The will to power is not the will of humans to attain power of humans, but it is the self-affirmation of life in its self-transcending dynamics, overcoming internal and external resistance. #RandolphHarris 9 of 19

In spite of our willingness to appreciate the expressive requirements of these several kinds of situations, we tend to see these situations as special cases; we tend to blind ourselves to the fact that everyday secular performances in our Anglo-American society must often pass a strict test of aptness, fitness, propriety, and decorum. Perhaps this blindness is partly due to the fact that as performers we are often more conscious of the standards which we might have applied to our activity but have not than of the standards we unthinkingly apply. In any case, as students we must be ready to examine the dissonance created by a misspelled word, or by a slip that is not quite concealed by a skirt; and we must be ready to appreciate why a near-sighted plumber, to protect the impression of rough strength that is de rigueur in one’s profession, feels it necessary to sweep one’s spectacles into one’s pocket when the housewife’s approach changes his work into a performance, or why a television repairman is advised by one’s public relations counsel that the screws one fails to put back into the set should be kept alongside one’s own so that the unreplaced parts will not give an improper impression. In other words, we must be prepared to see that the impression of reality fostered by a performance is a delicate, fragile thing that can be shattered by very minor mishaps. #RandolphHarris 10 of 19

The expressive coherence that is required in performances point out a crucial discrepancy between our all-too-human selves and out socialized selves. As human beings we are presumably creatures of variable impulses with moods and energies that change from one moment to the next. As characters put on for an audience, however, we must not be subject to ups and downs. We do not allow our higher social activity to follow in the trail of our bodily states, as our sensations and our general bodily consciousness do. A certain bureaucratization of the spirit is expected so that we can be relied upon to give a perfectly homogeneous performance at every appointed time. The socialization process not only transfigures, it fixes: But whether the visage we assume be a joyful or a sad one in adopting and emphasizing it we define our sovereign temper. Henceforth, so long as we continue under the spell of this self-knowledge, we do not merely live but act; we compose and play our chosen character, we wear the buskin of deliberation, we defend and idealize our passions, we encourage ourselves eloquently to be what we are, devoted or scornful or careless or austere; we soliloquize (before an imaginary audience) and we wrap ourselves gracefully in the mantle of out inalienable part. #RandolphHarris 11 of 19

So draped, we solicit applause and expect to die amid a universal hush. We process to live up to the fine sentiment we have uttered, as we try to believe in the religion we profess. The greater our difficulties the greater our zeal. Under our published principles and plighted language we must assiduously hide all the inequalities of our moods and conduct, and this without hypocrisy, since our deliberate character is more truly ourself than the flux of our involuntary dreams. The portrait we paint in this way and exhibit as our true person may well be in the grand manner, with column and curtain and distant landscape and finger pointing to the terrestrial globe or to the Yorick-skull of philosophy; but if this style is native to us and our art is vital, the more it transmutes its model the deeper and truer art it will be. The severe bust of an archaic sculpture, scarcely humanizing the block, will express a spirit far more justly than the human’s dull morning looks or casual grimaces. Everyone who is sure of one’s mind, or proud of one’s office, or anxious about one’s duty assumes a tragic mask. One deputes it to be oneself and transfers to it almost all one’s vanity. While still alive and subject, like all existing things, to the undermining flux of one’s own substance, one has crystallized one’s soul into an idea, and more in pride than in sorrow one has offered up one’s life on the altar of the Muses. #RandolphHarris 12 of 19

Self-knowledge, like any art or science, renders its subject-matter in a new medium, the medium of ideas, in which it loses its old dimensions and its old place. Our terrestrial habits are transmuted by conscience into loyalties and duties, and we become “persons” or masks. Through social discipline, then, a mask of manner can be held in place from within. However, we are helped in keeping this pose by clamps that are tightened directly on the body, some hidden, some showing. Even if each person dresses in conformity with one’s status, a game is still being played: artifice, like art, belongs to the realm of the imaginary. It is not only that shirt, tie, hairstyle, and jacket disguise body and face; but that the lest sophisticated of people, once one is dressed, does not present oneself o observation; one is, like the picture or the statue, or the actor on the stage, an agent through whom is suggested someone not there that is, the character one represents, but is not. It is this identification with something unreal, fixed, perfect as the hero of a novel, as a portrait or a bust, that gratifies one; one strives to identify oneself with this figure and thus to seem to oneself to be stabilized, justified in one’s splendor. However, we can never obligate God by our obedience or our sacrificial service. Even if we were perfectly obedient in all our Christian duties, we would still be forced to say, “We are unworthy servants; we have only done our duty,” reports Luke 17.10. #RandolphHarris 13 of 19

Supposed you perfectly obey all the traffic laws of your state. You always stay within the speed limit, always come to a complete stop at stop signs, always drive in the proper lane, always use your turn signals—always obey every traffic rule. Do you receive any reward? Not at all, that is what you are supposed to do. You have only done your duty. You do not, by perfect obedience of the traffic laws, obligate the state to reward you in any manner. All you can say is, “I have only done my duty.” As the Sovereign Ruler of the Universe, God has the right to require perfect obedience and faithful service from all of us without in the least obligating Himself. We own God such obedience and service. If we were to perfectly obey every command God has given and faithfully perform every duty—which, of course, we never do—we still could only say, “I have merely done my duty.” We cannot obligate God in any way. God Himself asserted His freedom from any obligation when He said to Job, “Who has a claim against me that I must pay? Everything under Heaven belongs to me,” reports Job 41.11. God was not stating a mere abstract, theological principle. He was rebuking an attitude of “I am no getting what I deserve,” on Job’s part. #RandolphHarris 14 of 19

Job, in defending himself against the false accusation of his so-called friends, had fallen from an attitude of grace into thinking he deserved better treatment from God. He had fallen from an attitude of “The LORD have and the LORD has taken away; may the name of the Lord me praised,” into an attitude of “It profits a man noting when he tries to please God,” reports Job 1.21, 34.9. Job had, over the time of his suffering, shifted from the position of an eleventh-hour worker to one who felt he had indeed “borne the burden of the work and the heat of the day,” reports Matthew 20.12. And God directly addressed Job’s attitude. If God were to deal with us today as He did with Job, I wonder how many of us would receive a similar rebuke? Through the inspired pen of the apostle Paul, the Holy Spirit again asserts His freedom from obligation to anyone when He says, “Who had ever given to God that God should replay him?” reports Romans 11.35.  This assertation was not made in a vacuum. Paul had been dealing with the difficult question of the Jews’ future in the face of God’s apparent spurning of them in favour of the Gentiles. Regardless of how we understand Paul’s teaching about the Jews in Romans 9-11 (an issue on which many Christians disagree), the principle stated by the Holy Spirit through Paul is crystal clear: God does not owe anyone anything. #RandolphHarris 15 of 19

There is a very high sense of entitlement within modern society. Older people feel entitled to certain benefits from society. Middle-aged people feel entitled to jobs with positions of authority and seniority. Younger adults feel entitled to immediately enjoy the same standard of living their parents too year to achieve. And young people feel entitled to whatever material luxuries they desire. Many observers of our culture are quite concerned about this pervasive sense of rights and expectations within our society as a whole. However, for Christians, such a high sense of entitlement is especially detrimental to our spiritual lives. For one thing, God is the ultimate supplier of all our needs and desires. Every good gift from God, regardless of the intermediate means through which that gift is supplied. As James said, “Every good and perfect gift is from above, coming down from the Father of the Heavenly lights, who does not change like shifting shadows,” reports James 1.17. However, God, through His providential workings, almost always uses some person or institution or other human instrumentality to meet our needs. Ultimately, though, He is the One who provides or withholds what we desire or think we need. #RandolphHarris 16 of 19

Therefore, a high sense of entitlement and expectations, though seemingly directed toward some person or institution, is actually directed toward God and His providential dealings in our lives. If we do not receive what we think we have a right to expect, it is ultimately God who has withheld. More importantly, our sense of entitlement, which may be originally directed toward other people or institutions, is almost invariably transferred directly to God. We begin to be as demanding of our “rights” before God as we are toward people. It is bad enough, and certainly not very Christian, to have the attitude “The World owes me something just because I am,” but to have the attitude that God owes me something is exceedingly dangerous to spiritual health. It will ruin our relationship with God, nullify our effectiveness in ministry, and perhaps turn us bitter or resentful. Unlike our government, or school, or family, or employer, God will not give in to our sense of rights or respond to pressure tactics. We never win the battle of rights with God. He cares too much about our spiritual growth to let that happen. “I am mindful of you always in my prayers, continually praying unto God the Father in the name of his Holy Child, Jesus, that he, through his infinite goodness and grace, will keep you through the endurance of faith on his name to the end,” reports Moroni 8.3. #RandolphHarris 17 of 19

O God, Who hast enkindled in the holy hearts of all Thy Saints so great an ardour of faith, that they despised all bodily pains, while hastening with all spiritual earnestness to Thee the Author of life; hear our prayers, and grant that the hateful sweetness of sin may wax faint in us, and we may glow with the infused warmth of love for Thee; through Thy mercy may we be inspired to go more deeply into ourselves during prayer, and feel an affinity and may the attraction of God persistently keep recurring to one. Holy Trinity, all praise to thee for electing me to salvation, by foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus; I adore the wonders of thy condescending love, marvel at the true believer’s high privilege within whom all Heaven comes to dwell, abiding in God and God in one; I believe it, help me experience it to the full. Continue to teach me that Christ’s righteousness satisfies justice and evidences thy love; help me to make use of it by faith as the ground of my peace and of thy favour and acceptance, so that I may live always near the cross. It is not feeling the Sprit that proves my saved state but the truth of what Christ did perfectly for me; all holiness in him is by faith made mine, as if I had done it; therefore I see the use of his righteousness, for satisfaction to divine justice and making me righteous. #RandolphHarris 18 of 19

It is not inner sensation that makes Christ’s death mine for that may be delusion, being without the word, but his death apprehended by my faith, and so testified by word and Spirit. I bless thee for these lively exercises of faith, for the righteousness that is mine in Jesus, for grace to resign my will to thee; I rejoice to think that all things are at thy disposal, and I love to leave them there. Then prayer turns wholly into praise, and all I can do is to adore and love thee. I want not the favour of humans to lean upon, for I know that thy electing grace is infinitely better. O Christ the Son of God, our great joy and everlasting gladness, Who after their bitter sufferings dost vouchsafe to Thy Saints the contemplation of Thy sweetness, so that pain and groaning have no more place among them; bestow now on us, through undeserving, the healing gift of comfort; that we who through our own fault have been far removed from Thee, may be gathered into the company of Thy Saints, and with them attain to infinite gladness; though they mercy we have found our Master and you are a powerful magnet. The blessing of peace and power we feel in God’s presence makes all our questions fade away because we sense his authenticity and spirituality. Humility is required to recognize that God’s wisdom is better than our own. #RandolphHarris 19 of 19

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