The days go by; I am still making no headway. The young misses delight me more than ever, and yet I have no desire to enjoy. I look for her everywhere. Often it makes me unreasonable, befuddles my vision, enervates my enjoyment. That beautiful season will soon be here when one can buy up in the public streets and lanes the small claims that cost dearly enough during the social life in the Winter season, for a young lady can forget much, but not a situation. It is true that social life does put a person in touch with the fair maidens, but it is no good for beginning an affair. In social life, every young lady is armed; the situation is unsatisfactory and occurs again and again—she receives no sensuous jolt. In the street, she is on the open sea, and therefore everything affects her more, and likewise everything is more enigmatic. I would give a hundred rix-dollars for a smile from a young lady in a street situation, and not ten for a hand squeeze a at party—that is an entirely different kind of currency. When the affair has started, one looks for the person concerned at the parties. One has a secret communication with her that is tempting; it is the most energetic stimulation I know. She does no dare to talk about it, and yet she thinks about it; she does not know whether one has forgotten it or not; now one misleads her in this way, now another. #RandolphHarris 1 of 23

This year my ingathering has been small; this young lady preoccupies me too much. In a certain sense, my profits are meager, but then I do indeed have the prospect of the grand prize. Integrity can cost you a relationship, reputation, promotion, job, even your life. However, integrity also has its benefits. There can be no doubt that integrity is its own reward, for it produces character, and notwithstanding divine intervention, character determines the course of one’s life here on Earth. Even more, it will glorify God for eternity by Hid grace. Closely aligned with this is the parallel benefit of a clear conscience. This is a prime benefit, because if you have a clear conscience you will be able to stand firmly in the storms that swirl around you. If your heart does not condemn you, but affirms you, you can be a tower of strength. “The human of integrity walks surely,” reports Proverbs 10.9. However, the benefits of integrity go even farther, because integrity of soul assures a deep intimacy with God. God desires truth in the inward parts (Psalm 51.6), and when it is there He rejoices in the fellowship with that heart. A transparent, honest soul is a haven for the Spirit of God. There are also outward benefits of integrity, for integrity elevates the lives of believers. #RandolphHarris 2 of 23

Integrity encourages more integrity, ethical conduct spawns further ethical conduct, honesty leads to honesty, character produces character! “The righteous man leads a blameless life, says Solomon; “blessed are his children after him,” reports Proverbs 20.7. When we take note that Jesus Christ has made an ethical difference in our lives, there will be no doubt that our souls will turn to Christ as a result. Integrity and evangelism are a potent combination. We can hardly overstate the importance of integrity to a generation of believers which is so much like the World in its ethical conduct. The World is dying for us to have integrity! Its enviable benefits of character, a clear conscience, deep intimacy with God, the elevation of others, and the winning of the lost all powerfully argue its importance. And the stilled hearts of Ananias and Sapphira declare is urgency. Starting with the very general notion of a group of individuals who share some values and adhere to a set of social norms regarding conduct and regarding personal attributes, one can refer to any individual member who does not adhere to the norms as a deviator, and to one’s peculiarity as a deviation. #RandolphHarris 3 of 23

 I do not think all deviators have enough in common to warrant a special analysis; they differ in many more ways than they are similar, in part because of the thorough difference, due to size, of groups in which deviations can occur. One can, however, subdivide the area into smaller plots, some of which might be worth cultivating. It is known that a confirmed high position in some small close-knit groups can be associated with a license to deviate and hence to be a deviator. The relation of such a deviator and hence to be a deviator. The relation of such a deviator to the group, and the conception members have of one, are such as to withstand restructuring by virtue of the deviation. (When the group is large, however, the eminent may find they must fully conform in all visible ways.) The member who is defined as physically sick is in somewhat the same situation; if one properly handles one’s sick status one can deviate from performance standards without this being taken as a reflection on one or on one’s relation to the group. The eminent and the sick can be free, then, to be deviators precisely because their deviation can be fully discounted, leading to no re-identification; their special situation demonstrates they are anything but deviants—in the common understanding of that term. #RandolphHarris 4 of 23

In many close-knit groups and communities there are instances of a member who deviates, whether in deed or in the attributes one possesses, or both, and in consequence comes to play a special role, becoming a symbol of the group and a performer of certain clownish functions, even while one is denied the respect accorded full-fledged members. Characteristically this individual ceases to play the social distance game, approaching and being approached at will. One is often the focus of attention that welds others into a participating circle around one, even while it strips one of some of the status of a participant. One serves as a mascot for the group although qualified in certain ways to be a normal member of it. The village idiot, the small-town drunk, and the platoon clown are traditional examples; the fraternity frat boy is another. One would expect to find only one of such persons to a group, since one is all that is needed, further instance merely adding to the burden of the community. One might be called an in-group deviant to remind one that one is deviant relative to a concrete group, not merely norms, and that one’s intensive if ambivalent inclusion in the group distinguishes one from another well-known type of deviator—the group isolate who is constantly in social situations with the group but is not one of their own. #RandolphHarris 5 of 23

When the in-group deviant is attacked by outsiders, the group may well rally in support; when the group isolate is attacked, one is more likely to have to do one’s own fighting. Note that all the types of deviators considered here are fixed within a circle in which extensive biographical information about them—a full personal identification—is widespread. It has been suggested that in smallish groups the in-group deviant can be distinguished from other deviators, for unlike these other one is in a skewed relation to the moral life that is sustained on the average by the members. Indeed, if one did want to consider other social roles along with the in-group deviant, it might be useful to turn to those roles whose performers are out of step with ordinary morality, although not known as deviators. As one shifts the “system of reference” from small family-like groups to ones which can support greater role specialization, two such roles become evident. One of these morally mis-aligning roles is that of minister or priest, the performer being obliged to symbolize the righteous life and life it more than is normal; the other is that of law officer, the performer having to make a daily routine out of other people’s appreciable infractions. #RandolphHarris 6 of 23

When the “system of reference” is further shifted from a face-to-face local community to the wider World of metropolitan settlements (and their affiliated areas, resort and residential), a corresponding shift is found in the variety and meaning of deviations. One such deviation is important here, the kind presented by individuals who are seen as declining voluntarily and openly to accept the social place accorded them, and who ac irregularly and somewhat rebelliously in connection with our basic institutions—the family, the age-grade system, the stereotyped role-division between the genders, legitimate full-time employment involving maintenance of a single governmentally ratified personal identity, and segregation by class and race. These are the “disaffiliates.” Those who take this stand on their own and by themselves might be called eccentrics or “characters.” Those whose activity is collective and focused within some building or place (and often upon a special activity) may be called cultists. Those who come together into a sub-community or milieu may be called social deviants, and their corporate life a deviant community. They constitute a special type, but only one type, of deviator. #RandolphHarris 7 of 23

The term “deviant community” is not entirely satisfactory because it obscures two issues: whether or not the community is peculiar according to structural standards derived from an analysis of the make-up of ordinary communities; and whether or not the members of the community are social deviants. A one-gendered army pos in an unpopulated territory is a deviant community in the first sense, but necessarily a community of social deviants. If there is to be a field of inquiry called “deviance,” it is social deviants as here defined that would presumably constitute its core. Women and men of the evening, people hooked on stimulants and barbiturates, delinquents, criminals, full time gamblers, those addicted to liquor, and others who do not assimilate to the traditional culture, the unrepentant less affluent—these would be included. These are the folk who are considered to be engaged in some kind of collective denial of the social order. They are perceived as failing to use available opportunity for advancement in the various approved runways of society; they show open disrespect for their betters; they lack piety; they represent failures in the motivational schemes of society. Once the core of social deviancy is established, one can proceed to peripheral instances: community-based political radicals who not only vote in a divergent way but spend more time with those of their own kind than is politically necessary. #RandolphHarris 8 of 23

Other categories of peripheral instances to include are the raveling rich who are not geared into the executive’s work week, and spend their time drifting from one summering place to another; expatiates, employed or not, who are routinely wander at least a few steps from the index of the Prague Stock Exchange (PX) and the American Express; the ethnic assimilation backsliders who are reared in the wo Worlds of the parent society and the society of their parents, and resolutely turn away from the conventional routes of mobility open to them, overlaying their public school socialization with what many normals will sees as a grotesque consume of religious orthodoxy; the metropolitan unmarried and merely married who disavail themselves of an opportunity to raise a family, and instead support a vague society that is in rebellion, albeit mild and short-lived, against the family system. In almost all of these cases, some show of disaffiliation is made, as is also true of eccentrics and cultists, providing in this way a thin line that can be drawn between all of them and deviators on the other side, namely, the quietly disaffiliated—hobbyists who become so devoted to their avocation that only a husk remains for civil attachments, as in the cause of some ardent stamp collectors, club tennis players, and Ultimate Diving Machine buffs. #RandolphHarris 9 of 23

Social deviants, as defined, flaunt their refusal to accept their place and are temporarily tolerated in this gestural rebellion, providing it is restricted within the ecological boundaries of their community. Like ethic and racial transient communities, these communities constitute a haven of self-defense and a place where the individual deviator can openly take the line that one is at least as good as anyone else. However, in addition, social deviants often feel that they are not merely equal to but better than normals, and that the life they lead is better than that lived by the persons hey would otherwise be. Social deviants also provide models of being for restless normals, obtaining not only sympathy but also recruits. (Cultists acquire converts too, of course, but the focus is on programs of action no styles of life.) The wise can become fellow-travelers. In theory, a deviant community could come to perform for society at large something of the same functions performed by an in-group deviant for one’s group, but while this is thinkable, no one yet seems to have demonstrated the case. The problem is that the large area from which recruits to a deviant community are drawn is not itself as clearly a system, an entity, with needs and functions, as is a small face-to-face group. #RandolphHarris 10 of 23

Two kinds of deviators have been here considered: in-group deviants and social deviants. Two neighhbouring types of social category ought to be mentioned. First, ethnic and racial minority groups; individuals who have a common history and culture (and often a common national origin), wo transmit their membership along lineage lines, who are in a position to demand signs of loyalty from some of the members, and who are in a relatively disadvantaged position in society. Secondly, there are those members of the lower class who quite noticeably bear the mark of their statues in speech, appearance, and manner, and who, relative to the public institutions of our society, find they are second class citizens. Now it is apparent that in-group deviants, social deviants, minority members, and lower-class persons are all likely on occasion to find themselves functioning as stigmatized individuals, unsure of the reception awaiting them in face-to-face interaction and deeply involved in the various responses to this plight. This will be so if for no other reason than that almost all adults have to have some dealings with service organizations, both commercial and civil, where courteous, uniform treatment is supposed to prevail based on nothing more restrictive than citizenship, but where opportunity will arise for concern about invidious expressive valuations based on a virtual middle class ideal. #RandolphHarris 11 of 23

It should be just as apparent, however, that a full consideration of any one of these four categories leads beyond, and away from, what it is necessary to consider in the analysis of stigma. For example, there are deviant communities whose members, especially when away from their milieu, are not particularly concerned about their social acceptance, and therefore can hardly be analyzed by reference to stigma management; an instance would be certain outdoor milieu on the warm beaches of America where can be found those aging young people who are not yet ready to become contaminated by work and who voluntarily devote themselves to various forms of riding the waves. Nor should it be forgotten that apart from the four categories mentioned, there are some disadvantaged persons who are not stigmatized at all, for example, someone married to a mean and selfish mate, or someone who is no well-off and must raise four children, or someone whose physical disability (for example, a mild hearing impairment) has interfered with one’s life, even through everyone, including one’s self, remains unaware that one has a physical disability. Stigmatized persons have enough of their situations in life in common to warrant classifying all these persons together for purposes of analysis. #RandolphHarris 12 of 23

An extraction of stigmatized individuals has thus been made from the traditional fields of social problems, race and ethnic relations, social disorganization, criminology, social pathology, and deviancy—an extraction of something all these fields have in common. These commonalities can be organized on the basis of very few assumptions regarding human nature. What remains in each one of the traditional fields could then be re-examined for whatever is really special to it, thereby brining analytical coherence to what is now purely historic and fortuitous unity. Knowing what field like race relations, aging, and mental health share, one could then go on to see, analytically, how they differ. Perhaps in each case the choice would be to retain the old substantive areas, but at least it would be clear that each is merely an area to which one should apply several perspectives, and that the development of any one of these coherent analytic perspectives is not likely to come from those who restrict their interest exclusively to one substantive area.  The urgency and importance of integrity suggests one thing to the serious heart—the necessity of discipline. God wants us to be humans of principle. Morality, like art, consists in drawing the line somewhere. We must let God’s Word draw the line, not culture. #RandolphHarris 13 of 23

The elevated ethics of Holy Scripture must be kept at all costs, even though culture thinks them quaint and impossible. And we must discipline ourselves through the power of the Holy Spirit to maintain them. One of the most effective disciplines I know is not to do something that first time—for repetition will come far easier. Not doing something for the first time is a tremendous bulwark against not doing it later. It is easy to tell a lie but hard to tell only one. Discipline will help us avoid the guilt that we often experience by dabbling in things we should not. An important fruit of discipline is integrity. Few things are more important than whether one has a good reputation, a “good name.” Not all people are gregarious or outgoing. Not all people are sought after or loveable. However, everyone can have integrity. Integrity flows more out of a disciplined character than a daring personality. We must discipline ourselves to be truthful in all that we say. The Scriptures’ intent is not to rule out having fun with our friends, indulging in playful exaggeration, or even telling fanciful tales. However, God’s Word does call us to be honest through and through, to never lie or equivocate to save face or to stay in the good graces of others. #RandolphHarris 14 of 23

We must never be careless about the truth. We must never measure our words. If we deceive we must immediately admit it, because deception can become a habit. Could the young but realize how soon they will become mere walking bundles of habits, they would give more heed to their conduct while in the plastic state. We are spinning our own fates, good or evil, and never to be undone. Every smallest stroke or virtue or vice leaves its ever so little scar. The drunken Rip Van Winkle, in Jefferson’s play, excuses himself for every fresh dereliction by saying “I will not count this time!” Well! He may not count it, but it is being counted nonetheless. Down among his nerve cells and fibers the molecules are counting it, registering and storing it up to be used against him when the next temptation comes. Nothing we ever do is, in strict scientific literalness, wiped out. Of course, this has its good side as well as is bad one. We must discipline ourselves to tell the truth, for truth can become a habit—something we do without thinking. Habitual honesty—integrity—must be the goal in all our dealings. We must discipline ourselves not to succumb to the so-called “small things”: the occasional phone theft, or time stealing, or misappropriating the office supplies, or indulging ourselves in the largesse of an expense account, or estimating mileage to our favour, or twisting the truth ever so slightly. #RandolphHarris 15 of 23

If this discipline becomes habitual, the “big things” will take care of themselves. Sow an act, and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny for yourself, your family, your church, your World. Nehor teaches false doctrines, establishes a church, introduces priestcraft, and slays Gideon-Nehor is executed for his crimes—Priestcrafts and persecutions spread among the people—the priests support themselves, the people care for the poor, and the Church prospers. About 91-88 Before Christ. “Now it came to pass that in the first year of the reign of the judges over the people of Nephi, from this time forward, king Mosiah having gone the way of all the Earth, having warred a good warfare, walking uprightly before God, leaving none to reign in hi stead; nevertheless he had established laws, and they were acknowledged by the people; therefore they were obliged to abide by the laws which he had made. And it came to pass that in the first year of the reign of Alma in the judgment-seat, there was a man brought before him to be judged, a man who was large, and was noted for his much strength. And he had gone about among the people, preaching to them that which he termed to be he word of God, bearing down against the church; declaring unto the people that every pries and teacher ought to become popular; and they ought not to labour with their hands, but that they ought to be supported by the people. #RandolphHarris 16 of 23

“And he also testified unto the people that all humankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all humans, and has also redeemed all humans; and, in the end, all humans should have eternal life. And it came to pass that he did teach these things so much that many did believe on his words, even so many that they began to support him and give him money. And he began o be lifted up in the pride of his heart, and to wear very costly apparel, yea, and even began to a church after he manner of his preaching. And it came to pass as he was going, to preach to those who believed on his word, he met a man who belonged to the church of God, yea, even one of their teachers; and he began to contend with him sharply, that he might lead away the people of the church; but the man withstood him, admonishing him with the words of God. Now the name of the man was Gideon withstood him with the words of God he was wroth with Gideon, and drew his sword and began to smite him. Now Gideon being stricken with many years, therefore he was not able to withstand his blows, therefore he was slain by the sword. #RandolphHarris 17 of 23

“And the man who slew him was taken by the people of the church, and was brought before Alma, to be judged according to the crimes which he had committed. And it came to pass that he stood before Alma and pled for himself with much boldness. However, Alma said unto him: Behold, this is the first time that priestcraft has been introduced among this people. And behold, thou art not only guilty of priestcraft, but hast endeavoured to enforce it by the sword; and were priestcraft to be enforced among this people it would prove their entire destruction. And thou hast shed he blood of a righteous man, yea, a man who has done much good among this people; and were we to spare thee his blood would come upon us for vengeance. Therefore thou art condemned to die, according to he law which has been given us by Mosiah, our last king; and it has been acknowledged by this people; therefore this people must abide by the law. And it came to pass that they took him; and his name was Nehor; and they carried him upon the top of the hill Manti, and there he was caused, or rather did acknowledge, between the Heavens and the Earth, that what he had taught to he people was contrary to the word of God; and there he suffered an ignominious death. Nevertheless, this did not put and end to the spreading of priestcraft through the land; for there were many who loved vain things of the World, and they went forth preaching false doctrines; and this they did for the sake of riches and honour. #RandolphHarris 18 of 23

Nevertheless, they durst not lie, if it were known, for fear of the law, for liars were punished; therefore they pretended to preach according to their belief; and now the law could have no power on any human for his belief. And they durst not steal, for such were punished; neither durst they rob, nor murder, for one that murdered was punished unto death. However, it came to pass that whosoever did not belong to the church of God began to persecute those that did belong to the church of God, and had taken upon them the name of Christ. Yea, they did no persecute them, and afflict them with all manner of words, and this because of their humility; because they were not proud in their own eyes, and because they did impart the word of God, one with another, without money and without price. Now there was a strict law among the people of the church, that there should no any human, belonging to the church, arise and persecute those that did no belong to the church, and that there should be no persecution among themselves. Nevertheless, there were many among them who began to be proud, and began to contend warmly with their adversaries, even unto blows; yea, they would smite one another with their fists.  Now this was in the second years of the reign of Alma, and it was a cause of much affliction to the church; yea, it was the cause of much trial with the church. #RandolphHarris 19 of 23

“For the hearts of many were hardened, and their names were blotted out, that they were remembered no more among the people of God. And also many withdrew themselves from among them. Now this was a great trial to those that did stand fast in the faith; nevertheless, they were steadfast and immovable in keeping the commandments of God, and they bore with patience the persecution which was heaped upon them. And when the priests left their labour to impart the word of God unto the people, the people also left their labours to hear the word of God. And when the priest had imparted unto them the word of God they all returned again diligently unto their labours; and the priest, not esteeming himself above his hearers, for the preacher was no better than the hearer, neither was the teacher any better than the learner; and thus they were all equal, and they did all labour, every human according to one’s strength. And they did impart of their substance, every human according to that which one had, to the poor, and the needy, and the sick, and the afflicted; and they did not wear costly apparel, yet they were neat and comely. And thus they did establish the affairs of the church; and thus they began to have continual peace again, notwithstanding all their persecutions. #RandolphHarris 20 of 23

“And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need—an abundance of flocks and herds, and fatlings of every kind, and also abundance of grain, and of gold, and of silver, and of precious things, and abundance of silk and fine-twined linen, and all manner of good homely cloth. And thus, in their prosperous circumstances, they did no send away any who were naked, or that were hungry, or that were athirst, or that were sick, or that had not been nourished; and they did not set their hearts upon their riches; therefore they were liberal to all, both old and young, both bond and free, both male and female, whether out of the church or in the church, having no respect to persons as to those who stood in need. And thus they did prosper and become far more wealthy than those who did no belong. For those who did no belong to their church did indulge themselves in sorceries, and in babblings, and in envyings and strife; wearing costly apparel; being lifted up in the pride of their own eyes; persecuting, lying, thieving, robbing, committing whoredoms, and murdering, and all manner of wickedness; nevertheless, the law was put in force upon all those who did transgress it, inasmuch as it was possible. #RandolphHarris 21 of 23

“And it came to pass that by thus exercising the law upon them, every human suffering according to that which one had done, they became more still, and durst not commit any wickedness if it were known; therefore, there was much peace among the people of Nephi until the fifth year of the reign of the judges,” reports Alma 1.1-33. God over all. O God All-Sufficient, Thou hast made and upholdest all things by the word of Thy power; darkness is Thy pavilion, Thou walkest on the wings of the wind; all nations are nothing before Thee; one generation succeeds another, and we hasten back to the dust; the Heavens we behold will vanish away like the clouds that cover them, the Earth we tread on will dissolve as a morning dream; but thou, unchangeable and incorruptible, art for ever and ever, God over all, blessed eternally. Infinitely great and glorious art thou. We are Thy offspring and Thy care. Thy hands have made and fashioned us. Thou hast watched over us with more than parental love, more than maternal tenderness. Thou hast holden our soul in life, and no suffered our feet to be moved. Thy divine power has given us all things necessary for life and Godliness.  It is a special relationship, one which is less dependent on physical conditions than any other human relationship. #RandolphHarris 22 of 23

 Let us bless Thee at all times and forget not how Thou hast forgiven our iniquities, healed our diseases, redeemed our lives from destruction, crowned us with lovingkindness and tender mercies, satisfied our mouths with good things, renewed our youth like the eagle’s wings. May Thy Holy Scriptures govern every part of our lives, and regulate the discharge of all our duties, so that we may adorn Thy doctrine in all things. O Holy Lord, Father Almighty, everlasting God, carry onward in us the gifts of Thy grace; and mercifully bestow Thy Spirit what human frailty cannot attain; that they who attend at the sacred altars may be both grounded in perfect faith, and conspicuous by the brightness of their souls; through Jesus Christ our Lord. The Master is always there, behind the disciple, always ready to give one stability, guidance, inspiration, peace, and strength. If the disciple does not find these things coming to one from the Master, the fault is in oneself, the blockage is self-created, is somewhere between the two, and only one alone can remove it. Take God into one’s life and worship Him deep in one’s heart as he Ideal to be faithfully imitated, so one will have an inner affiliation with the Master. #RandolphHarris 23 of 23

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