May we never let the things we cannot have, or do not have, or should not have, spoil our enjoyment of the things we do have and can have. As we value our happiness, let us not forget it, for one of the greatest lessons in life is learning to be happy without the thing we cannot or should not have. “Rejoice always, pray without ceasing, in everything give thanks,” reports 1 Thessalonians 5.16-18. “In everything give thanks.” These are the words that we want to make the center of our meditation. Do we need this admonition? Is not “thank you” one of the most frequently employed phrases in our language? We use it constantly for the smallest services performed, for a friendly word, for every word praising ourselves and our acts. We use it whether we are grateful or not. Saying thanks has become a form that is employed with or without feeling. When we mean it, we must therefore say it with great emphasis and in strong words. Anyone who observes the behavior of religion groups—ministers as well as laymen—is familiar with their inclination to say “thank you” to God almost as often as to their neighbors. It seems important, therefore, to ask the reason for this behavior towards humans and God. Why do we thank? What does it mean to give thanks and to receive thanks? Can this event of our daily life, and of daily religious life, be understood in its depth and elevated above automatic superficiality? #RandolphHarris 1 of 19

If this proves possible, we might discover that the simple “thank you” can tell us much about what we are withing ourselves and our World. We might find that one of the most used and abused words of our language can become a revelation of the deeper levels of our being. When we ponder the experiencing and giving of love, which is related to giving thanks, I think of one governmental executive in a group in which I participated, a man with high responsibility and excellent technical training as an engineer. At the first meeting of the group he impressed me, and I think others, as being cold, aloof, somewhat bitter, resentful, and cynical. When he spoke of how he ran his office, it appeared that he administered it by the book, without any warmth or human feeling. In one of early sessions he was speaking of his wife, and a group member asked him, “Do you love your wife?” He paused for a long time and the questioner said, “O.K. That is answer enough.” The executive said, “No. Wait a minute. The real reason I did not respond was that I was wondering, ‘Have I ever loved anyone?’ I do not really think I have ever loved anyone.” A few days later, he listened with great intensity as one member of the group revealed many personal feelings of isolation and loneliness and spoke of the extent to which he had been living behind a façade. #RandolphHarris 2 of 19

The next morning the engineer said, “Last night I thought and thought about what he told us. I even wept bit myself. I cannot remember how long it has been since I have cried, and I really felt something. I think perhaps what I felt was love.” It is not surprising that before the week was over, I had thought through different ways of handling his growing son, on whom he had been placing very rigorous demands. He had also begun to really appreciate the love his wife had extended to him—love that he now felt he could in some measure reciprocate. Because of having less fear of giving or receiving beneficial feelings, I have become more able to appreciate individuals. I have come to believe that this ability is rather rare; so often, even with our children, we love them to control them rather than loving them because we appreciate them. One of the most satisfying feelings I know—and also one of the most growth-promoting experiences for the other person—comes from appreciating this individual in the same way that I appreciate the Sun changing angles in the sky. If I can let them be, people are just as wonderful as what we call Sunsets. In fact, perhaps the reason we can truly appreciate a Sunset is that we cannot control it. #RandolphHarris 3 of 19

When I look at a Sunset as I did the other evening, I do not find myself saying, “Soften the orange a little on the right hand corner, and put a bit more purple along the base, and use a little more pink in the cloud color.” I do not do that. I do not try to control a Sunset. I watch it with awe as it unfolds. When I can appreciate my staff member, my son, my daughter, my friends, in this same way, I like myself best. I believe this is an attitude of the self-actualized; for me it is a most satisfying one. It is important not to seek any reward, not even being reborn in a paradise. We must seek the welfare of humanity. I seek to enlighten those who harbor wrong thoughts. I cannot help teaching confidence in the laws of life or expressing joy in the inspiration of life. One cannot help making strong affirmations of the Soul’s dominion and power. One is exultant because one is in harmony with the Universe. Saying thanks is not always merely a form of social intercourse. Often we are driven by real emotions; we are almost compelled to thank someone, whether one expects it or not. And sometimes our emotion overpowers us and we say thanks in words much too strong for the gift we have received. This is not dishonest. It is honestly felt in the moment. However, soon afterwards we feel somehow empty, somehow ashamed—not much perhaps, but a little! #RandolphHarris 4 of 19

Occasionally, it also happens that for one moment we feel abundantly grateful. However, since for external reasons, we have no immediate opportunity to express our thanks, we forget it and it never reaches the one to whom we are grateful. Of the ten lepers who were held by Jesus probably none was without abundant gratefulness to Jesus, but only one returned from the priests who whom they had shown themselves to thank Jesus. And Jesus was astonished and disappointed. I have suggested way in which the performance of an individual accentuates certain maters and conceals others. If we see perception as a form of contact and communion, then control over what is perceived is control over contact that is made, and the limitation and regulation of what is shown is a limitation and regulation of contact. There is a relation here between informational terms and ritual ones. Failure to regulate the information acquired by the audience involves possible disruption of the projected definition of the situation; failure to regulate contact involves possible ritual contamination of the performer. It is a widely held notion that restrictions placed upon contact, the maintenance of social distance, provide a way in which awe can be generated and sustained in the audience, in which the audience can be held in a state of mystification in regard to the performer. #RandolphHarris 5 of 19

How far it is possible for a person to work upon others through a false idea of oneself depends upon a variety of circumstances. As already pointed out, the person may be a mere incident with no definite relation to the idea of one, the latter being a separate product of the imagination. This can hardly be except where there is no immediate contact between leader and follower, and partly explains why authority, especially if it covers intrinsic personal weakness, has always a tendency to surround itself with forms and artificial mystery, whose object is to prevent familiar contact and so give the imagination a chance to idealize. The discipline of armies and navies, for instance, very distinctly recognizes the necessity of those forms which separate superior from inferior, and so help to establish an unscrutinized ascendency in the former. In the same way manners are largely used by people of the World as a means of self-concealment, and this self-concealment serves, among other purposes, that of preserving a sort of ascendancy over the unsophisticated. One night the King of Norway told me of his difficulties in face of the republican leanings of the opposition and how careful in consequence he had to be in all he did and said. He intended, he said, to go as much as possible among the people and thought it would be popular if, instead of going in an Ultimate Driving Machines, he and Queen Maud were to use the tramways. #RandolphHarris 6 of 19

I told him frankly that I thought this would be a great mistake as familiarity bred contempt. As a naval officer he would know that the captain of a ship never had his meals with the other officers but remained quite aloof. This was, of course, to stop any familiarity with them. I told him that he must get up on a pedestal and remain there. He could then step off occasionally and no harm would be done. The people did not want a King with whom they could hob-nob but something nebulous like the Delphic oracle. The Monarchy was really the creation of each individual’ brain. Every person liked to think what one would do, if one was King. People invested the Monarch with every conceivable virtue and talent. If they saw the King going about like an ordinary man in the street, they were bound therefore to be disappointed. The logical extreme implied in this kind of theory, whether it is in fact correct or not, is to prohibit the audience from looking at the performer at all, and at times when celestial qualities and powers have been claimed by a performer, this logical conclusion seems to have been put into effect. Of course, in the matter of keeping social distance, the audience itself will often co-operate by acting in a respectful fashion, in awed regard for the sacred integrity imputed to the performer. #RandolphHarris 7 of 19

To act upon the second of these decisions corresponds to the feeling (which also operates elsewhere) that an ideal sphere lies around every human being. Although differing in size in various directions and differing according to the person with whom one entertains relations, this sphere cannot be penetrated, unless the personality value of the individual is thereby destroyed. A sphere of this sort is placed around humans by their honor. Language very poignantly designates an insult to one’s honor as “coming too close,” the radius of this sphere marks, as it were, the distance whose trespassing by another person insults one’s honor. The human personality is a sacred thing; one does not violate it nor infringe its bounds, while at the same time the greatest good is in communion with others. It must be made quite clear, in contradiction to the implications that awe and distance are felt toward performers of equal an inferior status as well as (albeit not as much) toward performers of superordinate status. Whatever their function of the audience, these inhibitions of the audience allow the performer some elbow room in building up an impression of one’s own choice and allow one to function, for one’s own good or the audience’s, as a protection or a threat that close inspection would destroy. #RandolphHarris 8 of 19

The matter which the audience leave alone because of their awe of the performer are likely to be the matters about which one would feel shame were a disclosure to occur. We have, then, a basic social coin, with awe on one side and shame on the other. The audience sense secret mysteries and powers being the performance, and the performer sense that one’s chief secrets are petty ones. As countless folk tales and initiation rites show, often the real secret behind the mystery is that there really is no mystery; the real problem is to prevent the audience from learning this too. Not only are we driven by a deep emotion to give thanks, but we also have a profound need to receive thanks when we have given ourselves in either a large or small way. When thanks is not forthcoming, we feel a kind of emptiness, a vacuum in that place of our inner being which the words or acts of thanks should fill. However, just as we feel ashamed when we use too strong an expression of gratitude, we feel uneasy when we receive it and we refuse to accept it, whether we say or not. It is always difficult to receive thanks without some resistance. The American reply, “you are welcome,” or the German reply, “please,” expresses the refusal to accept thanks without hesitation. “Do not mention it” is the simplest expression of this resistance to accept thanks, which, however, we do accept at the same time. #RandolphHarris 9 of 19

These uncertainties in the simple act of giving or receiving thanks teach us something about our relationship to others, and our predicament. In every act of giving or receiving thanks, we accept or reject someone, and we are accepted or rejected by someone. Such acceptance or rejection is not always noticed, either by ourselves or by the other. If we are sensitive, we often feel it and react with joy or sorrow, with shame or pride, and mostly with mixtures of these emotions. A simple “thank you” can be an attack or a withdrawal. It can be the expression of giving someone a place within us, or a successful way of protecting ourselves from someone’s attempt to find a place with us. A word of thanks can be a complete rejection of one whom we thank, or it can be the unlocking of one’s and our hearts. However, probably in most cases, it is a polite form of stating that one whom we thank does not really concern us very much. The fiftieth Psalm says—“Offer to God a sacrifice of thanksgiving,” and “One who brings thanksgiving as one’s sacrifice honors me.” Here the original meaning of thanks shines through. Giving thanks is a sacrifice. Here the literal meaning of “thanksgiving” is felt. Thank is expressed through sacrificial acts. Valuable objects are removed from their ordinary use and given to the gods. #RandolphHarris 10 of 19

It is an acknowledgement of the fact that humans did not create themselves, that nothing belongs to them, that vulnerable one was thrown into the World and vulnerable one will be thrust out of it. What one has is given to one. In the act of sacrifice one expresses one’s awareness of this destiny. One gives a part of what is given to one, but something that is ultimately not one’s own. In sacrificing thanks one witnesses to one’s finitude, to one’s trasitoriness. Every serious giving of thanks implies a sacrifice, an acknowledgment of one’s finitude. A person who is able to thank seriously accepts that one is creature, and, in acceptance, one is religious even though one denies religion. And a person who is able to accept honest thanks without embarrassment is mature. One knows one’s own finitude as well as that of the other, and one knows that the mutual sacrifices of thanks confirms that one and the other are creatures. In chapter 13, of The Book of Mormon, Nephi sees in vision the church of the devil set up among the Gentiles, the discovery and colonizing of America, the loss of many plain and precious parts of the Bible, the resultant state of gentile apostasy, the restoration of the gospel, the coming forth of latter-day scripture, and the building up of Zion. About 600-592 Before Christ. #RandolphHarris 11 of 19

Remember Thy congregation, O Lord, which Thou hast created from the beginning; forget not the Church which of old times Thou hast predestinated in Christ; be mindful of Thy mercy, look upon Thy covenant, and bless us continually with the promise of freedom. “And it came to pass that the Angel spake unto me, saying: Look! And I looked and beheld many nations and kingdoms. And the Angel said unto me: What beholdest thou? And I said: I behold many nations and kingdoms. And he said unto me: These are the nations and kingdoms of the Gentiles. And it came to pass that I saw among the nations of the Gentiles the formation of a great church. And the Angel said unto me: Behold the formation of a church which is most abominable above all other churches, which slayeth the saints of God, yea, and tortureth them and bindeth them down, and yoketh them with a yoke of iron, and bringeth them down into captivity. And it came to pass that I beheld this great and abominable church; and I saw the devil that he was founder of it. And I also saw gold, and silver, and silks, and scarlets, and fine-twined linen, and all manner of precious clothing; and I saw many harlots. And the Angel spake unto me, saying: Behold the gold, and the silver, and the silks, and the scarlets, and the fine-twined linen, and the precious clothing, and the harlots, are the desires of this great and abominable church. #RandolphHarris 12 of 19

“And also for the praise of the World do they destroy the saints of God, and being them down into captivity. And it came to pass that I looked and beheld many waters; and they divided the Gentiles from the seed of my brethren. And it came to pass that the Angel said unto me: Behold the wrath of God is upon the seed of my brethren. And I looked and beheld a man among Gentiles, who was separated from the seed of my brethren by the many waters; and I beheld the Spirit of God, that it came down and wrought upon the many waters, even unto the seed of my brethren, who were in the promised land. And I came to pass that I beheld the Spirit of God, that it wrought upon other Gentiles; and they went forth out of captivity, upon the many waters. And it came to pass that I beheld many multitudes of the Gentiles upon the land of promise and I beheld the wrath of God, that it was upon the seed of my brethren; and they were scattered before the Gentiles and were smitten. And I beheld the Spirit of the Lord, that it was upon the Gentiles, and they did prosper and obtain the land for their inheritance; and I beheld that they were white, and exceedingly fair and beautiful, like unto my people before they were slain. And it came to pass that I, Nephi, beheld that the Gentiles who had gone forth out of captivity did humble themselves before the Lord; and the power of the Lord was with them. #RandolphHarris 13 of 19

“And I beheld that their mother Gentiles were gathered together upon the waters, and upon the land also, to battle against them. And I beheld that the power of God was with them, and also that the wrath of God was upon all those that were gathered together against them to battle. And I, Nephi, beheld that the Gentiles that had gone out of captivity were delivered by the power of God out of the hands of all other nations,” reports 1 Nephi 13.1-19. The blessed possess these three things in God; because they see Him, and in seeing Hi, possess Him as present, having the power to see Him always; and possessing Him they enjoy Him as the ultimate fulfilment of desire. God is called incomprehensible not because anything of Him is not seen; but because He is not see as perfectly as He is capable of being see; thus when any demonstrable proposition is known by probable reason only, it does not follow that any part of it is unknow, either the subject, or the predicate, or the composition; but that it is not as perfectly known as it is capable of being known. The whole is comprehended when it is seen in such a way that nothing of it is hidden from the seer, or when its boundaries can be completely viewed or traced; for the boundaries of a thing are said to be completely surveyed when the end of the knowledge of it is attained. #RandolphHarris 14 of 19

The word “wholly” denotes a mode of the object; not that the whole object does not come under knowledge, but that the mode of the object is not the mode of the one who knows. Therefore one who sees God’s essence, sees in Him that He exists infinitely, and is infinitely knowable; instance, a person can have a probable opinion that a proposition is demonstrable, although one does not know it as demonstrated. The indwelling Holy Spirit, through His superior intimate knowledge, both prays for us and joins us in our praying, infusing His prayers into ours so that we pray in the Spirit. Jude 20 challenges us to cultivate and experience this wonderful Spirit-wrought phenomenon: “But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit.” Praying in the Spirit is the will of God, and what God wills He empowers as we let Him. Two supernatural things happen here: First, the Holy Spirit tells us what we ought pray for. Apart from the Spirit’s assistance, our prayers are limited by our own reasons and intuition. However, with the Holy Spirit’s help they become informed by Heaven. As we seek the Spirit’s help, He will speak to us through His Word, which conveys His mind regarding every matter of principle. Thus, in Spirit-directed prayer we thin God’s thoughts after Him. His desires will become our desires, His motives our motives, His ends our ends. #RandolphHarris 15 of 19

Further, as God shows our hearts which matter to pray for, He gives us the absolute conviction they are God’s will. The very fact hat God lays a burden of prayer on our hearts and keeps us praying is prima facie evidence that He purposes to grant the answer. When asked if he really believed that two men for whose salvation he had prayed for over fifty years would be converted, George Muller of Bristol replied, “Do you think God would have kept me praying all these years if He did not intend to say them?” Both men were converted, one shortly before, the other after Muller’s death. Such confident direction in one’s prayer life is not unusual. I had a similar conviction regarding my brother, who came to Christ after I had been praying for him for ten years! When God’s people truly pray in the Spirit, they receive similar direction and conviction, not only about people, but about events and projects and even whole nations. The second benefit or praying in the Spirit is that it supplies the energizing of the Holy Spirit for prayer, infusing tired, even infirm, bodies and elevating the depressed to pray with power and conviction for God’s work. People, learn to pray in the Spirit! To help myself to do this, I have written ‘Pray in the Spirit” at the top of my prayer list as a constant reminder to patiently wait on the Lord, asking the Spirit to give me prayers. #RandolphHarris 16 of 19

Prayers is a sincere, sensible, affectionate pouring out of the heart or soul to God, through Christ, in the strength and assistance of the Holy Spirit, for such things as God has promised, or according to the Word of God, for the good of the church, with submission in faith to the will of God. Let us learn to pray in-Spirited prayer using the strength and assistance of the Holy Spirit. The natural desire of the rational creature is to know everything that belongs to the perfection of the intellect, namely, the species and the genera of things and their types, and these everyone who see the Divine essence will see in God. However, to know other singulars, their thoughts and their deeds does not belong to the perfection of the created intellect nor does its natural desire go out to these things; neither, again, does it desire to know things that exist not as yet, but which God can call into being. Yet if God alone were seen, Who is the Fount and principle of all being and of all truth, He would so fill the natural desire of knowledge that nothing else would be desired, and the seer would be completely beatified. Unhappy is the person who knows all these (id est all creatures) and knoweth not Thee! but happy whoso knoweth Thee although he know not these. And whoso knoweth both Thee and them is not the happier for them, but for Thee alone. #RandolphHarris 17 of 19

Complex personhood means that even those who haunt our dominate institutions and their systems of value are haunted too by things they sometimes have names for and sometimes do not. At the very least, complex personhood is about conferring the respect on others that comes from presuming that life and people’s lives are simultaneously straightforward and full of enormously subtle meaning. When seeking to understand justice, it is first important to begin from the simple premise, that power, personhood, and social relations are complex, contested, and often, fragile. By addressing social relations, we seek to put into focus the relationships between people and everyday life. Human nature is frequently constructed in binary terms—good vs. evil, right vs. wrong, selfish vs. self-interested—but, as theorists will argue, human nature is far more complex and dynamic than any dichotomy. We emphasize that human nature is complicated and discussion of human nature may be explicit and implicit and that human nature if one of many beginning points for deconstructing notions of justice and injustice. The means to that end are not all directly under my control, for some are the actions of God toward me and in me. However, some are directly under my control. #RandolphHarris 18 of 19

Sovereign Commander of the Universe, I am sadly harassed by doubts, fears, unbelief, in a felt spiritual darkness. My heart is full of evil surmisings and disquietude, and I cannot act faith at all. My Heavenly pilot has disappeared, and I have lost my hold on the rock of ages; I sink in deep mire beneath storms and waves, in horror and distress unutterable. Help me, O Lord, to throw myself absolutely and wholly on Thee, for better, for worse, without comfort, and all but hopeless. Give me peace of soul, confidence, enlargement of mind, morning joy that comes after night heaviness; water my soul richly with divine blessings; grant that I may welcome Thy humbling in private so that I might enjoy Thee in public; give me a mountain top as high as the valley is low. Thy grace can melt the worst sinner, and I am as vile as he; a trophy of redeeming power; in my distress let me not forget this. All-wise God, Thy never-failing providence orders every event, sweetens every fear, reveals evil’s presence lurking in seeming good, brings real good out of seeming evil, makes unsatisfactory what I set my heart upon, to show me what a short-sighted creature I am, and to teach me to live by faith upon Thy blessed self. Out of my sorrow and night give me the name Naphtali—“satisfied with favour”—help me to love Thee as Thy child, and to walk worthy of my Heavenly pedigree. #RandolphHarris 19 of 19

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