Now, my child, why do you no remain standing quite calmly in the doorway? There is absolutely nothing against a young lady’s entering a doorway during a shower. I do it myself when I have no umbrella, sometimes even when I have one, as now, for example. Moreover, I could mention several estimable ladies who have not hesitated to do it. Jus be calm, turn your back to the street; then the passersby cannot even tell whether you are just standing there or are about to enter the building. However, it is indiscreet to hide behind the door when it is standing half open, chiefly because of the consequences, for the more you are concealed, the more unpleasant it is to be surprised. However, if you have concealed yourself, then stand very still, commending yourself to your good guardian spirit and the care of all the Angels; especially avoid peeking out to see whether the rain is over. If you really want to be sure of it, take a firm step forward and look up gravely at the sky. However, if you stick your head out somewhat inquisitively, self-consciously, anxiously, uncertainly, quickly draw it back—then any child understands this movement; it is called playing hide-and-seek. And I, who always join in games, should I hold back, should I not answer when I asked? #RandolphHarris 1 of 23

Do not think I am harbouring any disrespectful thoughts about you; you did not have the slightest ulterior motive in sticking your head out—it was the most innocent thing in the World.In return, you must not affront me in your thoughts; my good name and reputation will not tolerate it. Moreover, it was you who started this. I advise you never to speak to anyone about this incident; you are in the wrong. What do you propose to do other than what any gentleman would do—offer you my umbrella. –Where did she go? Splendid! She has hidden herself down in the porter’s doorway. What a darling young lady, cheerful, contented. –“Perhaps you could tell me about a young lady who this very moment stuck her head out of this door, obviously in need of an umbrella.” –You laugh. –Perhaps you will allow me to send my servant to fetch it tomorrow, do you recommend that I call an Ultimate Driving Machine? —Nothing to thank me for; it is only common courtesy. –That is one of the most delightful young ladies I have seen in a long time; her glance is so innocent and yet so saucy, he manner so lovely, so chaste, and yet she is inquisitive. –Go in peace, my child. If it were not for a green cloak, I might have wished to establish a closer acquaintance. –She walks down along Store Kjobmagergade. #RandolphHarris 2 of 23

 How innocent and full of confidence, not a trace of prudery. She how lightly she walks, how pertly she tosses her head—the green cloak requires self-denial. Estrangement from display, from feeling, and from what feelings can tell us is not simply the occupational hazard of a few. It has firmly established itself in the culture as permanently imaginable. All of us who know the commercialization of human feeling at one remove—as witness, consumer, or critic—have become adept at recognizing and discounting commercialized feelings: “Oh, they have to be friendly, that is their job.” This enables us to ferret out the remaining gestures of a private gift exchange: “Now that smile she really meant just for me.” We subtract the commercial motive and collect the personal remainders matter-of-factly, almost automatically, so ordinary has the commercialization of human feeling become. However, we have responded in another way, which is perhaps more significant: as a culture, we have begun to place an unprecedented value on spontaneous, “natural” feeling. People want to be their “authentic” selves. To pursue authenticity as an ideal, as something that must be achieved, is to be self-built into the structure of the World they live in. #RandolphHarris 3 of 23

This World, they say, represses, alienated, divides, denies, destroys the self. To be oneself in such a World is not a tautology but a problem. Still, we are intrigued by the unmanaged heart and what it can tell us. The more our activities as individual emotion managers are managed by organization, the more we tend to celebrate the life of unmanaged feeling. This cultural response found its prophets in late eighteenth-century philosophers like Rousseau and its disciples in the Romantic movement of the nineteenth-century; but widespread acceptance of the view that spontaneous feeling is both precious and endangered has occurred only recently, in the mid-twentieth century. According to Lionel Trilling, in his classic work Sincerity and Authenticity, here have been two major turning points in the public evaluation of expressed feeling. The first was the rise (and subsequent fall) of the value that people put on sincerity. The second was a rise in the value placed on authenticity. In the first case, the value attached to sincerity rose as its corresponding flaw, insincerity or guile, became more common. In the second case, I think the same principle has been worked: the value placed on authentic or “natural” feeling has increased dramatically with the full emergence of its opposite—the managed heart. #RandolphHarris 4 of 23

Before the sixteenth century, Trilling says, insincerity was neither a fault nor a virtue. “The sincerity of Achilles or Beowulf cannot be discussed; they neither have nor lack sincerity.” It simply had no relevance. Yet during he sixteenth century, sincerity came to be admired. Why? The answer is socioeconomic. At this period in history, there was an increasing rate of social mobility in England and France; more and more people found it possible, or conceivable, to leave the class into which they had been born. Guile became an important tool for class advancement. The art of acting, of making avowals not in accord with feeling, because a useful tool for taking advantage of new opportunities. As mobility became a fact of urban life, so did guile and people’s understanding that guile was a tool. Sincerity for its part came to be seen as an inhibition of the capacity to act before a multiplicity of audiences or as an absence of the psychic detachment necessary to acing. The sincere, “honest soul” came to denote a “simple person, unsophisticated, a bit on the dumb side.” It was considered “dumb” because the art of the surface acting was increasingly understood as a useful tool. When mobility became a fact of urban life, so did the art of guile, and the very interest in sincerity declined. #RandolphHarris 5 of 23

 If sincerity has lost its former status, if the word itself has for us a hollow sound and seems almost to negate its meaning, that is because it does not propose being true to one’s self as an end but only a means. Modern audiences, in contrast to nineteenth-century ones, became bored with duplicity as a literary theme. It has become too ordinary, too unsurprising: “The hypocrite-villain, the conscious dissembler, has become marginal, even alien, to the modern imagination of the moral life. The situation in which a person systematically misrepresents oneself in order to practice upon the good faith of another does not readily command our interest, scarcely our credence. The deception we best understand and most willingly give our attention to is that which a person works upon oneself.” The point of interest has moved inward. What fascinates us now is how we fool ourselves. What seems to have replaced our interest in sincerity is an interest in authenticity. In both the rise and the fall of sincerity as a virtue, the feeling of sincerity “underneath” was assumed to be something solid and permanent, whether one was true to it or betrayed it. Placing a value on guile amounted to placing a value on detachment from that solid something underneath. #RandolphHarris 6 of 23

The present-day value on “authentic” or “natural” feeling may also be a cultural response to a social occurrence, but the occurrence is different. It is not the rise of individual mobility and the individual use of guile in pleasing a greater variety of people. It is the rise of the corporate use of guile and the organized training of feeling to sustain it. The more the heart is managed, the more we value the unmanaged heart. Rousseau’s Noble Savage was not guided by any feeling rules. He simply felt what he felt, spontaneously. One clue to the modern-day celebration of spontaneous feeling is the growing popularization of psychological therapies, especially those that stress “getting in touch with” spontaneous feeling. Consider them: Gestalt, bioenergetic, biofeedback, encounters, assertiveness training, transactional analysis, transcendental meditation, rational-emotive therapy, Lysergic Acid Diethylamide (LSD) therapy, feeling therapy, implosive therapy, Endoscopic Thoracic Sympathectomy (ETS), primal theory, conventional psychotherapy, and psychoanalysis. Therapy books, as the linguist Robin Lakoff has said, are to the modern times what etiquette books were to the nineteenth. This is because etiquette has itself gone deeper into emotional life. #RandolphHarris 7 of 23

The introduction of new therapies and the extension of older ones have given a new introspective twist to the self-help movement that began in the last century. The significance of the growth of new therapies cannot be dismissed by the argument that they are simply a way of extending jobs in the service sector by creating new needs. The question remains, why these needs? Why the new need to do something about how you feel? The new therapies have also been criticized, as the one self-help movement was, for focusing on individual solutions to the exclusion of social ones and for legitimating the message “Look out for Number One. This critique is not wrong in itself, but it I partial and misleading. It is my own view that capacity is lost or injured, it is wise to restore it in whatever way one can. However, to attach the cure to a solipsistic or individualistic philosophy of life or to assume that one’s injury can only be self-imposed is to contribute to what I have called (with optimism) a “prepolitical” stance. To that twist is now added the value on unmanaged feelings. As practitioners of Gestalt therapy put it: “The childish feelings are important not as a past that must be undone but as some of the most beautiful powers of adult life that must be recovered: spontaneity, imagination.” #RandolphHarris 8 of 23

Again, in Born to Win, two popularizers of transactional analysis collapse a more general viewpoint into a simple homily: “Winners are not stopped by heir contradictions and ambivalences. Being authentic, they know when they are angry and can listen when others are angry with them.” Winners, the suggestion is, do not try to know what they feel or try to let themselves feel. They just know and they just feel, in a natural, unprocessed way. Ironically, people read a book like Born to Win in order to learn how to try to be a natural, authentic winner. Spontaneity is now cast as something to be recovered; the individual learns how to treat feeling as a recoverable object, with ego as the instrument of recovery. In the course of “getting in touch with our feelings,” we make feelings more subject to command and manipulation, more amenable to various forms of management. While the qualities of Rousseau’s Noble Savage are celebrated in modern pop therapy, he did not act in the way his modern admirers do. The Noble Savage did not “let” himself feel good about his garden. He did not “get in touch with” or “into” his resentment. He had no therapist working on his throat to open up a “voice block.” He did no go back and forth between hot and cold tubs while hyperventilating to get in touch with his feelings. #RandolphHarris 9 of 23

No therapist said to him, “Okay, Noble Savage, let us try to really get in your sadness.” He did not imagine that he owed others any feeling or that they owed him any. In fact, the utter absence of calculation and will as they have become associated with feeling is what nowadays makes the Noble Savage seem so savage. However, it is also—and this is my point—what makes him so noble. Why do we place more value now on artless, unmanaged feeling? Why, hopelessly and romantically, do we imagine a natural preserve of feeling, a place to be kept “forever wild”? The answer must be that it is becoming scarce. In everyday life, we are all to some degree students of Stanislavski; we are only poorer or better at deep acting, closer or more remote from incentives to do it well. We have carried our ancient capacity for gift exchange over a great commercial divide where the gifts are becoming commodities and the exchange rates are set by corporations. Jean-Jacques Rousseau as a flight attendant for Delta Airlines might add to his eighteenth-century concern for the faceless soul beneath the mask a new concern for the market intrusion into the ways we define ourselves and for how, since his say, that intrusion has expanded and organized itself. #RandolphHarris 10 of 23

To make my desires paramount is what Paul again described as having a “flesh mind” or “mind of the flesh,” which is a state of death (Romans 8.6). Such a mind “sows to one’s flesh”—invests only in one’s natural self—and “out of that flesh reaps corruption” (Galatians 6.8). “Corruption” or “coming apart” is the natural end of the flesh. “Flesh” can only be preserved by being caught up within the higher life of the kingdom of God and thus “losing” the life peculiar to it. In other words, when Jesus says that those who find their life or soul shall lose it, he is pointing out that those who think they are in control of their life—“I am the master of my fate: I am the captain of my soul,” as the poet William Ernest Henley said—will find that they definitely are not in control: they are totally at the mercy of forces beyond them, and even within them. They are on a sure course to disintegration and powerlessness, of lostness both to themselves and to God. They must surrender. By contrast, if they give up the project of being the ultimate point of reference in their life—of doing only what they want, of “sowing to the flesh” or to the natural aims and abilities of a human being—there can be hope. If they in that sense lose their life in favour of God’s life, or for the sake of Jesus and what he is doing on Earth—remember the ongoing World revolution he is now conducting—then their soul (life) will be preserved and thus given back to them. #RandolphHarris 11 of 23

What does that mean? It means that they will then for the first time be able to do what they want to do. Of course they will be able to steal, lie and murder all they want—which will be none at all. However, they will also be able to be truthful and transparent and helpful and sacrificially loving, with joy—and they will want to be. Their life will be in this way caught up in God’s life. They will want the good and be able to do it, the only true human freedom. The mind set on the spiritual is in that sense “life and peace” (Romans 8.6), because it lives from God and, “sowing into the spirit, out of the spirit reaps the eternal kind of life,” (Galatians 6.8). So—and this is of utmost importance to those who would enter Christian spiritual formation—life as normally understood, where the object is securing myself, promoting myself, indulging myself, is to be set aside. “Can I still think about such things?” you may ask. Yes, you can. However, you increasingly will not. And when you do, as formation in Christlikeness progresses, they simply will not matter. In fact, they will seem ridiculous and uninteresting. Jesus’ words on not being anxious about what will happen to you and his admonitions to consider the flowers and the birds (Luke 12.13-34) will seem obviously sane and right, whereas they previously sounded obviously crazy and wrong, or “out of touch with reality.” #RandolphHarris 12 of 23

This principle is CUSTOM or HABIT. For wherever the repetition of any particular act or operation produces a propensity to renew the same act or operation, without being impelled by any reasoning or process the understanding; we always say, that this propensity is the effect of Custom. By employing that word, we pretend not to have given the ultimate reason of such a propensity. We only point out a principle of human nature, which is universally acknowledged, and which is well known by its effects. Perhaps, we can push our enquiries no father, or pretend to give the cause of this cause; but must rest contend with it as the ultimate principle, which we can assign, of all our conclusions from experience. It is sufficient satisfaction, that we can go so far; without repining at the narrowness of our faculties, because they will carry us no farther. And it is certain we here advance a very intelligible proposition at least, if not a true one, when we assert, that, after the constant conjunction of two objects, heat and flame, for instance, weight and solidity, we are determined by customer alone to expect the one from the other appearance of the other. This hypothesis seems even the only one, an inference, which we are not able o draw from one instance, that is, in no respect, different from them. Reason is incapable of any such variation. #RandolphHarris 13 of 23

The conclusions, which it draws from considering one circle, are the same which it would form upon surveying all the circles in the Universe. However, no person, having seen only one body will move after a like impulse. All inferences from experience, therefore, are effects of custom, not of reasoning. Limitations and restraints of civil government, and a legal constitution may be defended, either from reason, which reflecting on the  great frailty and corruption of human nature, teaches, that no human can safely be trusted with unlimited authority; or from experience and history, which inform us of the enormous abuses, that ambition, in every age and country, have been found to make of so imprudent a confidence. The Christological affirmation is that Jesus as the Christ is the center of history. His manifestation was the Kairos in which the meaning of the whole of history was perceived. When Jesus says that the right hour has come, that the kingdom of God is at hand, he pronounces the victory over the law of vanity. This hour is not subject to the circle of life and death and all the other circles of vanity. In the life of Jesus, the hour of Calvary particularly emphasizes the breakthrough of the eternal. The event at Golgotha is one which concerns the Universe, including all nature and all history. #RandolphHarris 14 of 23

Since this moment the Universe is no longer what it was; nature has received another meaning; history is transformed and you and I are no more, and should not by any more, what we were before. The meaning of history has been revealed. From that tie on all thins are anew. When the apostles say that Jesus is the Christ, they mean that in him the new eon which cannot become old is present. Christianity lives through the faith that within it there is the new which is not just another new thing but rather the principle and representation of all really new in humans and history. History is Christology and Christology is history forms the sum and substance of our view of history. History is conditioned by the appearance of an unconditioned meaning not as a demand but as an existent, not as an idea but as the temporal and paradoxical anticipation of the ultimate perfection. The problem of history combines with the Christological problem. Christology, being the definition and description of this (central) point in rational terms, is at the same time the basis on which the interpretation of history really rests. This does not mean that history may demonstrate Christology. We should always remember that a revelatory situation is not subject to the scalpel of scientific analysis. #RandolphHarris 15 of 23

A historical record cannot classify he center of history along with other, more peripheral, events. One can perceive the center and discern the meaning of history only as one can receive a revelation, in ecstasy and faith. On the one hand, Christology may show the universal dimension implied in the event of the Christ. Christianity gives an abstract and universal meaning to the Christological idea; this abstract meaning must be justified. So is it if therewith the universal claim implied in the constitution of a center of history is expressed. Theologians must show that the Christological affirmation solves the dilemma of all humankind, that it provides a satisfactory answer to all he forms that the quest for the New Being has taken. The historical type of the expectation of the New Being embraces itself and the non-historical type, while the non-historical is unable to embrace the historical type. Christology unites the horizontal direction of the expectation of the New Being with the vertical one. This horizontal, or historical, direction characterizes Western thought, while the vertical, or mystical, direction marks Eastern thought. The Christian faith affirms the Christ, not only as the historical Messiah, but also as the Man on the Clouds of the prophet Daniel; it affirms him both as Saviour and divine Wisdom. #RandolphHarris 16 of 23

In our Saviour with His divine Wisdom, were the Kairos, the dynamic advent of the eternal, and the logos, the universal transcosmic presence of the divine. Thanks to this, Christology does not appear as a strange insertion within the trend of ideas concerning the philosophy of history. On the other hand, it is not a matter of proof that Jesus as the Christ is effectively the center of history. Christology is a possible answer to the basic question implied in history, an answer, of course, which can never be proved by arguments, but is a matter of decision and fate. One who is confronted by the picture of the Christ in the Christian faith is caught up in a revelatory situation. Not only one’s own past, but the whole past of humankind helps to determine one’s answer: this is the element of fate implied in the situation. And the future is at stake, for is meaning or its meaninglessness depends on the answer: this is the element of decision. Being grasped by the center of history means being grasped without limitations and conditions, by an absolute power. The fate in which we are grasped by a center of history in such a way is named “predestination” in religious terminology; the decision in which we grasp that which grasps us, is named faith. Christ is indeed the center of history, but only for faith. Historical erudition cannot reach this in document.  #RandolphHarris 17 of 23

To know the ultimate meaning of history requires commitment, courage, and decision, the decision for the Christ. To one who has not been caught in this revelation, Christology is foolishness and scandal. To one who has been, Christ is final revelation. We already know that the center of history gives meaning to past, present, and future; it constitutes history as the meaning of time. The scope of the Christological affirmation should be explored further. “Now it came to pass in the sixth year of the reign of the judges over the people of Nephi, there were no contentions nor wars in the land of Zarahemla; but the people were afflicted, yea, greatly afflicted for the loss of their brethren, and also for the loss of their flocks and herds, and also for the loss of their fields of grain, which were trodden under foot and destroyed by the Lamanites. And so great were their afflictions that every soul had cause to mourn; and they believed that it was the judgments of God sent upon them because of their wickedness and their abomination; therefore they were awakened to a remembrance of their duty. And they began to establish the church more fully; yea, and many were baptized in the waters of Sidon and were joined to the Church of God; yea, they were baptized by the hand of Alma, who had been consecrated the high priest over the people of the church, by the hand of his father Alma. #RandolphHarris 18 of 23

“And it came to pass in the seventh year of the reign of the judges there were about three thousand five hundred souls that united themselves to the Church of God and were baptized. And thus ended the seventh year of the judges over the people of Nephi; and there was continual peace in all that time. And it came to pass in the eighth year of the reign of the judges, that the people of the church began to wax proud, because of their exceeding riches, and their fine silks, and their fine-twined linen, and because of their many flocks and herds, and their gold and their silver, and all manner of precious things, which hey had obtained by their industry; and in all these things were they lifted up in the pride of their eyes, for they began to wear very costly apparel. Now this was the cause of much affliction to Alma, yea, and to many of the people whom Alma had consecrated to be teachers, and priests and elders over thus church; yea, many of them were sorely grieved for the wickedness which they saw had begun to be among the people. For they saw and beheld with great sorrow that the people of the church began to be lifted up in the pride of their eyes, and to set their hearts upon riches and upon the vain things of the World, that they began to be scornful, one towards another, and they began to persecute those that did not believe according to their own will and pleasure. #RandolphHarris 19 of 23

“And thus, in this either year of the reign of the judges, there began to be great contentions among the people of the church; yea, there were envying, and strife, and malice, and persecutions, and pride, even to exceed the pride of those who did not belong to the Church of God. And thus ended the eighth year f the reign of the judges; and the wickedness of the church was a great stumbling-block to those who did not belong to the church; and thus the church began to fail in its progress. And it came to pass in the commencement of the ninth year, Alma saw the wickedness of the church, and he saw also that the example of the church began to lead those who were unbelievers on from one piece of iniquity to another, thus bringing on the destruction of the people. Yea, he saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted. Now this was a great cause for lamentations among the people, while others were abasing themselves, succoring those who stood in need of their succor, such as imparting their substance to the poor and the needy, feeding the hungry, and suffering all manner of afflictions for Christ’s sake, who should come according to the spirit of prophecy. #RandolphHarris 20 of 23

“Looking forward to that day, thus retaining a remission of their sins; being filled with great joy because of the resurrection of the dead, according to the will and power of deliverance of Jesus Christ from the bands of death. And now it came to pass that Alma, having seen the afflictions of the humble followers of God, and the persecution which were heaped upon them by the remainder of his people, and seeing all their inequality, began to be very sorrowful; nevertheless he Spirit of the Lord did not fail him. And he selected a wise man who was among the elders of the church, and gave him power according to the voice of the people, that he might have power to enact laws according to the laws which had been given, and to put them in force according to the wickedness and the crimes of the people. Now this man’s nae was Nephihah, and he was appointed chief judge; and he sat in the judgment-seat to judge and to govern the people. Now Alma did not grant unto him the office of being high priest over the church, but he retained the office of high priest unto himself; but he delivered the judgment-seat unto Nephihah. And this he did that he himself might go forth among his people, or among the people of Nephi, that he might preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no way that he might reclaim them save it were in bearing down in pure testimony against them. #RandolphHarris 21 of 23

“And thus in the commencement of the ninth year of the reign of the judges over the people of Nephi, Alma delivered up the judgment-seat to Nephihah, and confined himself wholly to the high priesthood of the holy order of God, to the testimony of the word, according to the spirit of revelation,” reports Alma 4.1-20. The words which Alma, the High Priest according to the holy order of God, delivered to the people in their cities and villages throughout the land. God of All Sovereignty, Thy greatness is unsearchable, Thy name most excellent, Thy glory above the Heavens; ten thousand minister to Thee, ten thousand times ten thousand stand before Thee; in Thy awful presence we are less than nothing. We do not approach Thee because we deserve Thy notice, for we are sinners; our necessities compel us, Thy promises encourage us, our broken hearts incite us, the Mediator draws us, Thy acceptance of others moves us. Look Thou upon us and be merciful unto us; please convince us of the penalty and pollution of sin; please give us faith to believe, and, believing, to have life in Jesus; may we enter into His sufferings; please let us see Thy hand in the instruments of our grief, rejoicing that they are from Thy over-ruling providence. Please let us see Thy hand in the instruments of our grief, rejoicing that they are from Thy over-ruling providence. #RandolphHarris 22 of 23

Please let not our weeping hinder sowing; now sorrow, duty. While living in a World of change please let us seek the abiding city. Be with us to our journey’s end that we may glorify Thee in death as in life. We bless Thee for preservation, supplies, mercies, and to Thee, Keeper of souls, we commit all we are and have. May no evil befall us, no sickness come nigh us, no horror disturbs us! May our conscience be clear, our hearts pure, our sleep sweet! And with the innumerable company who neither slumber nor rest we join in ascribing blessing, honour, glory and power to the lamb upon the throne, for ever and ever. O Merciful and pitying Lord, Who supportest us by sparing us, and sanctifies us by forgiving; please vouchsafe pardon to our sins, and grant that those who attend on the Heavenly Sacraments may be free from all offence, through Jesus Christ our Lord. He is merciful, and full of compassion. O Lord, Who dost gladden us by sparing the powerless. Our Saviour loves us by pardoning the gifts of the Holy Ghost. Please grant pardon of our sins, and receive the sacraments of our celestial-service, to be free from every fault I have. Please grant this blessing. #RandolphHarris 23 of 23

Home site 76 at #PlumasRanch features a large kitchen with spacious work island, open floor plan, butler’s pantry, 3 bedrooms, 3 bathrooms—should we go on? In addition to the beautiful design, its premium location backs up to beautiful orchards. 🌳

This home in the Riverside community is available for move-in now! See our website for more details, or give us a call at 530-870-8748 to set up a viewing appointment. https://cresleigh.com/cresleigh-riverside-at-plumas-ranch/move-in-ready-home-site-76/

O God, Who providest for They people with tenderness, and rulest over them in love; please give the Spirit of wisdom to those to whom Thou hast given the authority of government; that from the well-being of the holy sheep may proceed the eternal joy of the pastors; through Jesus Christ our Lord. O God, Who, to your people, the indulgence of the consultation, and the love of dominion; please give the Spirit of wisdom, to whom you have given the government of the discipline; from the progress of the eternal joy of your children, we are forever grateful.  #CresleighHomes