Games prevent honest, intimate, and open relationships between the players. Yet people play them because they fill up their time, provoke attention, reinforce early opinions about self and others, and fulfill a sense of destiny. Perhaps the problem is simply that people in different places do things differently, and that my “different” behaviour might be acceptable in another culture or land. This is the cultural relativity position, which assumes that there are no absolute rules. Even today, when the laws forbid I, it is “normal” for a widow in some parts of the Old World to want to throw herself on the funeral pyre of her husband. So there is something to be said for relativity. There are cultural patterns in each society and social class that appear strange to people outside that group. However, this does not tell us if there are any cross cultural, or universal, patterns of “normal” or “abnormal” behaviour. Many people are content to allow authority figures to call the shots. If someone with an impressive array of credentials or degrees or a well-known name speaks out on a matter, or if a social institution or a book makes a statement, the matter is “settled.” However, authority figures are subject to error, just as any of us are. If I do not keep my mind open to this possibility, then I may ignore my own feelings on a subject. #RandolphHarris 1 of 20

Laws, religious teachings, and tradition are all powerful authority forces for defining normal or acceptable behaviour. Tradition itself, whether part of the legal, moral, or religious life of a group of people, is still effective as a force for making people’s behaviour conform. Today’s society is relaxing somewhat in attitudes about tradition. However, it still dictates to many. An aristocratic woman attending an offbeat hipster wedding where none of the usual traditions were observed, described it to her neighbour as “the craziest thing I have ever seen. I doubt that they are even married!” And indeed, it probably did seem “crazy” to her to ignore the traditional procedures for getting “properly” married. The principles of radical egalitarian justice I have articulated are meant to apply globally and not just to particular societies. However, if applied globally, it is certainly fair to say that not a few would worry that such principles of radical egalitarian would force the people in wealthier sections of the World to a kind of financial hara-kiri. There are millions of desperately impoverished people. Indeed millions are starving or malnourished and things are not getting any better. People in the affluent societies cannot worry about whether they face a bottomless pit. #RandolphHarris 2 of 20

Many believe that meeting, even in the most minimal way, the needs of the impoverished is going to put an incredible burden on people—people of all classes—on the affluent societies. Indeed it will, if acted on non-evasively, bring about their impoverishment, and that is just too much to ask. Radical egalitarianism is forgetting Rawl’s admonitions about “the strains of commitment”—the recognition that in any rational account of what is required of us, we must at least give a minimal healthy self-interest its due. We must construct our moral philosophy for human beings and not for saints. Human nature is less fixed than conservatives are wont to assume, but it is not so elastic that we can reasonably expect people to impoverish themselves to make the massive transfers between North and South—the industrialized and the developing World—required to begin to approach a situation where even Rawls’ principles would be in place on a global level, to say nothing of my radical egalitarian principles of justice. The first thing to say in response to this is that my radical egalitarian principles are meant actually to guide practice, to directly determine what we are to do, only in a World of extensive abundance where, as Marx put it, the springs of social wealth flow freely. #RandolphHarris 3 of 20

If such a World where social wealth flows freely cannot be attained within a hybrid capitalist society, then such radical egalitarian principles can only remain as heuristic ideals against which to measure the distance of our travel in the direction of what would be a perfectly just society. We do not want the impoverishment of people in affluent societies, but desire to achieve a global fairness. There is no need for there to be massive transfers of wealth, but there should be a way to make sure that people who are involved in the factors of production can earn a wage that they could afford healthy care, housing that is up to building codes and safe, and live in nations that have law and order. There need be no undermining of the quality of the lives of the affluent. The capitalist elites are not to be impoverished nor reduced to some kind of bleak life, nor should they find their life styles altered. Already, many of them like philanthropy and charity so there seems to be a way to increase wages for factory workers and find a way for employees to afford homes in their towns that would be beneficial to everyone and reduce the burden on taxpayers. Everyone deserves a life that can be lived with verve and zest. I know that these ideals currently lack the blueprint to make them realistic, but maybe one day they will be achievable. #RandolphHarris 4 of 20

Afterall, it was only about 50-70 years ago where corporations were the factor in developing communities. Developers would build suburban communities to house the people at corporations like Texas Instruments, and a clerk at a grocery store could afford a nice home on his or her salary. True justice is applied to God equally in an ultimate and therefore symbolic sense. God is symbolized as the righteous judge who judges according to the law He has given. This is the material taken out of our experience. It also must be thrown into the mystery of the divine life and in it both preserved and transformed. It has become a true symbol of the relation of the ground of being to that which is grounded in it, especially to humans. The divine law is beyond the alternative of natural and positive law. It is the structure of reality and of everything in it, including the structure of the human mind. In so far as it is this, it is natural law, the law of continuous creation, the justice be being in everything. At the same time it is positive law, posited by God in His freedom which is not dependent on any given structure outside Him. In so far as it is natural law, we can understand the law in nature and humankind and formulate it deductively. In so far as it is positive law we have to accept what is given to us empirically and we have to observe it inductively. Both sides are rooted in God’s relation to the justice in things. #RandolphHarris 5 of 20

To see love, power, and justice as true symbols of the divine life, means to see their ultimate unity. Unity is not identity. An element of separation is presupposed when we speak of unity. There are present, in the symbolic application of our three concepts to God, also some symbols of tension. The first is the tension between love and power. The exclamation has been and will be repeated innumerably: How can an all-powerful God who is, at the same time the God of love, allow such misery? Either He has not sufficient love or He has not sufficient power. As an emotional outburst this question is very understandable. As a theoretical formulation it is rather poor. If God had produced a World in which physical and moral evil were impossible, the creatures would not have had the independence of God which is presupposed in the experience of reuniting love. The World would have become a paradise of dreaming innocence, an infant’s paradise, but neither love, nor power nor justice would have become real. Actualization of one’s potentialities includes, unavoidably, estrangement; estrangement from one’s essential being, so that we may find it again in maturity. Only a God who is like a foolish mother, who is so afraid about the well-being of her child that she keeps him in a state of enforced innocence and enforced participation in her own life, could have kept the creatures in the prison of a dreaming paradise. #RandolphHarris 6 of 20

And, as in the case of the mother, this would have been hidden hostility and not love to keep the creates in a prison that reflected a paradise. And it would not have been power either. The power of God is that He overcomes estrangement, not that He prevents it; that He takes it, symbolically speaking, upon Himself, not that He remains in a dead identity with Himself. This is the meaning of the age-old symbol of the God participating in creaturely suffering, a symbol which in Christianity was applied to the interpretation of the Cross of Him who was said to be the Christ. This is the unity of love and power in the depth of reality itself, power not only in its creative element but also in its compulsory element and the destruction and suffering connected with it. These considerations give theology a key to the eternal problem of theodicy, the problem of the relation of the divine love and the divine power to non-being, namely to death, guilt, and meaninglessness. The ontological unity of love and power is this key which certainly does not open up the mystery of being but which can replace some rusty keys to misleading doors. While the tension between love and power refers basically to creation, the tension between love and justice refers basically to salvation. The analysis of transforming justice as an expression of creative love makes it unnecessary for me to reject the ordinary contrast between proportional justice and super-added love. #RandolphHarris 7 of 20

In this sense, there can be no conflict between justice and love in God. However, in another sense there could be, in a sense which is very similar to that in which love and power have been contrasted. Love destroys, as its strange work, what is against love. It does so according to the justice without which it would be chaotic surrender of the power of being. Love, at the same time, as its own work, saves through forgiveness that which is against love. It does so according to the justifying paradox without which it would be a legal mechanism. How can these two works of love be one? They are one because love does not enforce salvation. If it did it would commit a double injustice. It would disregard the claim of every person to be treated not as a thing but as a centred, deciding, free, and responsible self. Since God is love and His love is one with His power, He has not the power to force somebody into His salvation. He would contradict Himself. And this God cannot do. At the same time such an act would disregard the strange work of love, namely the destruction of what destroys love. It would violate the unconditioned character of love and with it the divine majesty. Love must destroy what is against love, but not one who is the bearer of that which is against love. For as a creature, one remains a power of being or a creation of love. #RandolphHarris 8 of 20

However, the unity of one’s will is destroyed, one is thrown into a conflict with oneself, the name of which is despair, mythologically speaking, hell. Dante was right when he called even Hell a creation of the divine love. The hell of despair is the strange work that loves does within us in order to open us up for its own work, justification of one who is unjust. However, even despair does not make us into a mechanism. It is a test of our freedom and personal dignity, even in relation to God. The Cross of Christ is the symbol of the divine love, participating in the destruction into which it throws one who acts against love: This is the meaning of atonement. Love, power, and justice are one in God. However, we must ask: What do love, power, and justice do within an estranged World? According to a relatively common view in the wider Christian culture, Heaven and Hell are essentially deserved compensations for the kind of Earthly lives we live. Good people go to heaven as a deserved reward for a virtuous live, and bad people go to Hell as a just punishment for an immoral life; in that way, the scales of justice are sometimes thought to balance. While the sources of hopelessness are always unconscious, the feeling itself can be fairly conscious. A person may have a pervasive sense of doom. Or one may express it in philosophical terms, saying in effect that life is essentially tragic and only fools deceive themselves about human’s unalterable fate. #RandolphHarris 9 of 20

Already in the preliminary interview one may get an impression of the patient’s hopelessness. One will be unwilling to make the smallest sacrifice, to undergo even a minor inconvenience, to take the slightest risk. One may give the appearance then of being too self-indulgent. However, the fact is that one sees no compelling reason to make sacrifices when one expects to gain nothing from them. Similar attitudes can be seen outside analysis. People remain in thoroughly unsatisfactory situations which with a bit of effort and initiative could be bettered. However, a person may be so completely paralyzed by one’s hopelessness that moderate difficulties seem to one insurmountable obstacles. Sometimes a chance remark will bring this condition to the surface. A patient may respond to the analyst’s simply saying that a certain problem is not yet solved and requires more work with the question: “You do not think it is hopeless?” And when one become aware of one’s despair one usually cannot account for it. One will be likely to ascribe it to various external factors, ranging from one’s job or one’s marriage to the political situation. However, it is not due to any concrete or temporary circumstance. One feels hopeless about ever making anything of one’s life, ever being happy or free. One feels forever excluded from all that could make one’s life meaningful. #RandolphHarris 10 of 20

All despair is fundamentally a despair of being ourselves. Philosophers of all times have stressed the pivotal significance of being ourselves and the despair attendant on feeling barred from its approximation. What other significance can our existence have than to be ourselves fully and completely? Hopelessness is an ultimate product of unresolved conflicts, with its deepest root in the despair of ever being wholehearted and undivided. A mounting scale of neurotic difficulties leads to this condition. Basic is the sense of being caught in conflicts like a bird in a net, with no apparent possibility of ever extricating oneself. On top of this come all the attempts at solution which not only fail but increasingly alienate the person from oneself. Repetitive experience serves to intensify the hopelessness—talents that never lead to achievement, whether because again and again energies are scattered in too many directions or because the difficulties arising in any creative process are enough to deter the person from further pursuit. This may apply as well to love affairs, marriages, friendships, which are shipwrecked one after another. Such repeated failures are as disheartening as is the experience of laboratory animals when, conditioned to jump into certain opening for food, they jump again and again only to find it barred. #RandolphHarris 11 of 20

There is, furthermore, the factually hopeless enterprise of trying to measure up to the idealized image. It is hard to say whether this may not be the most potent of the factors producing hopelessness. There is no question, however, that in analysis hopelessness comes into full relief when the patient becomes aware that one is far from being the uniquely perfect person one sees in one’s imagination. One feels hopeless at such a time not only because one despairs of ever attaining those fantastic heights but even more because one responds to this realization with profound self-contempt, detrimental to the expectation of ever attaining anything, whether in love or in work. Final among the contributing factors are all the processes that cause a person’s centre of gravity to shift from within oneself and that make one cease to be the active propellant in one’s life. The outcome of it all is that one loses faith in oneself and in one’s development as a human being; one tends to give up—an attitude which, although it may pass unnoticed, is in its consequences grave enough to be called a psychic death. However, despite the fact [of one’s despair] one may nevertheless be perfectly well able to live on, to be a human, as it seems, to occupy oneself with temporal things, get married, beget children, win honour and esteem—and perhaps no one notices that in a deeper sense one lacks a self. #RandolphHarris 12 of 20

About such a thing as that not much fuss is made in the World; for a self is a thing the World is least apt to inquire about, and the thing of all things the most dangerous for a human to let people notice that one has it. The greatest danger, that of losing one’s self, may pass off as quietly as if it were nothing; every other loss, that of an arm, a leg, give dollars, a wife, excreta, is sure to be noticed. We have talked about some of the areas in which we practice legalism with each other and with ourselves: fences, differing opinions, spiritual disciplines, and fear of what others think. There are others. Expected attendance at all church meetings, or at the activities of our various para-church organizations, is another fertile area for legalism. Another old bogey is “Worldliness,” which in the minds of some people can be seen in the amount of skin a woman shows or how many tattoos a man has. Aggravating all of these areas is a class of people who have come to be known as “controllers.” These are people who are not willing to let you live your life before God as you believe He is leading you. They have all the issues buttoned down and have cast-iron opinions about all of them. These people only know black and white. There are no gray areas to them. #RandolphHarris 13 of 20

They insist you live your Christian life according to their rules and their opinions. If you insist on being free to live as God wants you to live, they will try to intimidate you and manipulate you on way or another. Their primary weapons are “guilt trips,” rejection, or sleezy gossip. These people must be resisted. We must not allow them to subvert the freedom we have in Christ. Paul treated the legalism in the Galatian church as heresy, and he called down a curse on its perpetrators. I am not prepared to go that far with our present-day legalists/controllers, but I want to tell you their actions are no incidental matter. Their presence in our evangelical ranks is much more than a minor irritant, such as a reporter buzzing around our heads. There are spiritual casualties all over our nation today because of the effects of legalistic controllers in their lives. Controllers have been around a long time. Over three hundred years ago—in 1645—the Puritan Samuel Bolton wrote these very instructive words on the issues of Christian freedom: Let us never surrender our judgments or our consciences to be at the disposal and opinions of others, and to be subjected to the sentences and determinations of humans. #RandolphHarris 14 of 20

It is my exhortation therefore to all Christians to maintain their Christian freedom by constant watchfulness. You must not be tempted or threatened out of it; you must not be bribed or frightened from it; you must not let either force or fraud rob you of it. We must not give up ourselves to the opinion of other people, though they be never so learned, never so holy, merely because it is their opinion. The apostle directs us to try all things and to hold fast that which is good. “Test everything. Hold onto the good. Avoid every kind of evil. May God himself, the God of peace, sanctify you though and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it,” reports 1 Thessalonians 5.21-24. It often happens that a high esteem of others in respect of their learning and piety makes humans take up all upon trust from such, and to submit their judgments to their opinions, and their consciousness to their precepts. This should not be so. Eternal vigilance is the price of liberty. That is just as true in the spiritual as in the political realm. Freedom and grace are two sides of the same coin. We cannot enjoy one without the other. If we are to truly live by grace, we must stand firm in the freedom that is ours in Christ Jesus. #RandolphHarris 15 of 20

The reason why God has no name, or is said to be above being named, is because His essence is above all that we understand about God, and signify in word. “And now I Nephi, make an end of my prophesying unto you, my beloved brethren. And I cannot write but a few things, which I know must surely come to pass; neither can I write but a few of the words of my brother Jacob. Wherefore, the things which I have written sufficeth me, save it be a few words which I must speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying. For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of humans. For the Lord God giveth light unto their understanding. Wherefore, I would that ye should remember that I have spoken unto you concerning that prophet which the Lord showed unto me, that should baptize the Lamb of God, which should take away the sins of the World. And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water! And now, I would ask of you, my beloved, wherein the Lamb of God did fulfil all righteousness in being baptized by water? #RandolphHarris 16 of 20

“Know ye not that he was holy? However, notwithstanding he being holy, he showeth unto the children of humans that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments. Wherefore, after he was baptized with water the Holy Ghost descended upon him in the form of a dove. And again, it showeth unto the children of humans the straitness of the path, and the narrowness of the gate, by which they should enter, he having set the example before them. And he said unto the children of humans: Follow thou me. Wherefore, my bellowed brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father? And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son. And also, the voice of the Son came unto me; wherefore, follow me, and do the things which ye have seen me do. Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are wiling to take upon you the name of Christ, by baptism—yea, by following your Lord and your Saviour down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of Angels, and shout praises unto the Holy One of Israel. #RandolphHarris 17 of 20

However, behold, my beloved brethren, thus came the voice of the Son unto me, saying: After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yes, even with the tongue of Angels, and after this should deny me, it would have been better for you that ye had not known me. And I heard a voice from the Father, saying: Yea, the words of my Beloved are true and faithful. He that endureth to the end, the same shall be saved. And now, my beloved brethren, I know by this that unless a human shall endure to the end, in following the examples of the Son of the living God, he cannot be saved. Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh remission of yours sins by fire and by the Holy Ghost. And then are ye in this strait and narrow path which leads to eternal life; yes, ye have entered in by the gate; ye have done according to the commandments of the Father of the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promises which he hath made, that if ye entered in by the way ye should receive. #RandolphHarris 18 of 20

“And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who mighty to save. Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all humans. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father; Ye shall have eternal life. And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under Heaven whereby humans can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen,” reports 2 Nephi 31.1-21. We give thanks to Thee, O Lord God, Father Almighty, together with Thy Son our Lord God and Saviour Jesus Christ, and the Holy Spirit; and we offer unto Thee, O Lord, from the rising of the Sun unto the going down thereof, from the north and from the south;–for great is Thy Name in all nations, and in every place incense and sacrifice and oblation are offered unto Thy holy Name. #RandolphHarris 19 of 20

God All-Sufficient—O Lord of Grace, the World is before me this day, and I am weak and fearful, but I look to thee for strength; if I venture forth alone I stumble and fall, but on the beloved’s arms I am firm as the eternal hills; if I left to the treachery of my heart I shall shame thy name, but if enlightened, guided, upheld by Thy Spirit, I shall bring Thee glory. Be thou my arm to support, my strength to stand, my light to see, my feet to run, my shield to protect, my sword to repel, my Sun to warm. To enrich me will not diminish Thy fullness; all Thy lovingkindness is in Thy Son, I bring Him to Thee in the arms of faith, I urge His saving name as the one who died for me. I plead His blood to pay my debts of wrong. Accept His worthiness for my unworthiness, His sinlessness for my transgressions, His purity for my uncleanness, His sincerity for my guile, His truth for my deceits, His meekness for my pride, His constancy for my backslidings, His love for my enmity, His fullness for my emptiness, His faithfulness for my treachery, His obedience for my lawlessness, His glory for my shame, His devotedness for my waywardness, His holy life for my unchaste ways, His righteousness for my dead works, His death for my life. “I will not speak with you much longer, for the prince of this World is coming. He has no hold on me, but the World must learn that I love the Father and that I do exactly what my father has commanded me,” John 14.30. #RandolphHarris 20 of 20

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