The genius of our ruling class is that is has kept a majority of the people from every questioning the inequity of a system where most people drudge along, paying heavy taxes for which they get nothing in return. Nothing is more free than the imagination of a human; and though it cannot exceed that original stock of ideas, furnished by the internal and external senses, it has unlimited power of mixing, compounding, separating, and dividing these ideas, in all the varieties of fiction and vision. It can feign a train of events, with all the appearance of reality, ascribe to them a particular time and place, conceive them as existent, and paint them out to itself with every circumstance, that belongs to any historical fact, which it believes with the greatest certainty. Wherein, therefore, consists the difference between such a fiction and belief? It lies not merely in any peculiar idea, which is annexed to such a conception as commands our assent, and which is wanting to every known fiction. For as the mind has authority over all its ideas, it could voluntarily annex this particular idea to any function, and consequently be able to believe whatever it pleases; contrary to what we find by daily experience. We can, in our conception, join the head of a human to the body of a horse; but it is not in our power to believe, that such an animal has ever really existed. #RandolphHarris 1 of 25

It follows, therefore, that the difference between fiction and belief lies in some sentiment or feeling, which is annexed to the latter, not to the former, and which depends not on the will, no can be commanded at pleasure. It must be excited by nature, like all other sentiments; and must arise from the particular situation, in which the mind is placed at any particular juncture. Whenever any object is presented to the memory or sense, it immediately, by force of custom, carries the imagination to conceive that object, which is usually conjoined to it; and this conception is attended with a feeling or sentiment, different from the loose reveries of the fancy. In this consists the whole nature of belief. For as there is no matter of fact which we believe so firmly, that we cannot conceive the contrary, there would be no difference between the conception assented to, and that which is rejected, were it not for some sentiment, which distinguishes the one from the other. If I see a billiard ball moving towards another, on a smooth table, I can easily conceive it to stop upon contact. This conception implies no contradiction; but still it feels very differently from that conception, by which I represent to myself the impulse, and the communication of motion from one ball to another. #RandolphHarris 2 of 25

Where we to attempt a definition of  this sentiment, we should, perhaps, find it a very difficult, if not an impossible task; in the same manner as if we should endeavour to define the feeling of cold or passion of anger, to a creature who never had any experience of these sentiments. BELIEF is the true and proper name of this feeling; and no one is ever at a loss to know the meaning of that term; because every human is every moment conscious of the sentiment represented by it. It may not, however, be improper to attempt a description of this sentiment; in hopes we may, by that means, arrive at some analogies, which may afford a more perfect explication of it. I say then, that belief is nothing but a more vivid, lively, forcible, firm, steady conception of an object, than what the imagination alone is ever able to attain. This variety of terms, which may seem so unphilosophical, is intended only to express that act of the mind, which renders realities, or what is taken for such, more present to us than fictions, cases them to weigh more in the thought, and gives them a superior influence on the passions and imagination. Provided we agree about the thing, it is needless to dispute about the terms. The imagination has the command over all its idea, and can join and mix them, in all ways possible. #RandolphHarris 3 of 25

It may conceive fictitious objects with all the circumstances of place and time. It may set them, in a manner, before our eyes, in their true colours, just as they might have existed. However, as it is impossible, that this faculty of imagination can ever, of itself, reach belief, it is evident, that belief consists not in the peculiar nature or order of ideas, but in the manner of their conception, and in their feeling to the mind. I confess, that it is impossible perfectly to explain this feeling or manner of conception. We may make use of words, which express something near it. However, its true and proper name, as we observed before, is belief; which is a term, that every one sufficiently understands in common life. And in philosophy, we can go no farther than assert, that belief is something felt by the mind, which distinguishes the ideas of the judgment from the fictions of the imagination. It gives them more weight and influence; makes them appear of greater importance; enforces them in the mind; and renders them the governing principle of our actions. I hear at present, for instance, person’s voice, with whim I am acquainted; and the sound comes as from the next room. This impression of my senses immediately conveys my thought to the person, together with all the surrounding objects. #RandolphHarris 4 of 25

I paint them out to myself as existing at present, with the same qualities and relations, of which I formerly knew them possessed. These ideas take faster hold of my mind, than ideas of an enchanted castle. They are very different to the feeling, and have a much greater influence of every kind, either to give pleasure or pain, joy or sorrow. Let us, then, take in the whole compass of this doctrines, and allow, that the sentiment of belief is nothing but a conception more intense and steady than what attends the mere fictions of the imagination, and that this manner of conception arises from a customary conjunction of the object with something present to the memory or senses: I believe that it will not be difficult, upon these suppositions, to find other operations of the mind analogous to it, and to trace up these phenomena to principles still more general. We have already observed, that nature has established connexions among particular ideas, and that no sooner one idea occurs to our thoughts than it introduces its correlative, and carries out attention towards it, by a gentle and insensible movement. These principles of connexion or association we have reduced to three, namely, Resemblance, Contiguity, and Causation; which are the bonds, that unite our thoughts together, and beget that regular train of reflection or discourse, which, in a greater or less degree, takes place among all humankind. #RandolphHarris 5 of 25

Now here arises a question, on which the solution of the present difficulty will depend. Does it happen, in all these relations, that, when one of the objects is presented to the senses or memory, the mind is not only carried to the conception of the correlative, but reaches a steadier and stronger conception of it than what otherwise it would have been able to attain? This seems to be the case with that belief, which arises from the relation of cause and effect. And if the case be the same with the other relations or principles of association, this may be established as a general law, which takes place in all the operations of the mind. We may, therefore, observe, as the first experiment to our present purpose, that, upon the appearance of the picture of an absent friend, our idea of one is evidently enlivened by the resemblance, and that every passion, which that idea occasions, whether of joy or sorrow, acquires new force and vigour. In producing this effect, there concur both a relation and a present impression. Where the picture bears one no resemblance, at least was not intended for one, it never so much as conveys our thought to one: And where it is absent, as well as the person; though the mind may pass from the thought of the one to that of the other; it feels its idea to be rather weakened than enlivened by that transition. #RandolphHarris 6 of 25

We take a pleasure in viewing the picture of a friend, when it is set before us; but when it is removed, rather choose to consider one directly, than by reflection in an image, which is equally distant and obscure. Science cannot contradict faith; it can show that faith is not absurd, that what is believed is corroborated by documents. However, the important problem is not to investigate the sources of Christian faith scientifically. It is to determine the relation of Christ to human history. This is more than ever true in our century. We may well agree that the historical relevance of the Christological affirmation drives home more effectively than any other today. When this has been granted, other problems remain to be considered. At the age of twenty-five, I presented some theses to a group of theological friends, in which I raised and attempted to answer the question, how the Christian doctrine might be understood, if the non-existence of the historical Jesus should become historically probable. One might view this theological escapade into the impossible as a pardonable youthful adventure—radical, but not to be taken seriously. Yet, even today, I maintain the radicalism of this question. A to historical inquiry into the facts behind the rise of the biblical picture of Christ, the exposition of those facts can only lend to probability. #RandolphHarris 7 of 25

The historical Jesus not only did not appear, but receded farther and farther with every new step. None of the innumerable sketches of a historical Jesus can claim to be a profitable picture. The attempt pf historical criticism to find the empirical truth about Jesus of Nazareth was a failure. This attitude towards historical investigation is more complex than appears at face-value, and it should be neither endorsed nor dismissed rapidly. One should distinguish several elements. We must admit that the positive knowledge of Jesus given by history is only probable knowledge. This is not because documents are unavailable or deficient, but simply because historical study as such never gives more than a probable knowledge. Catholic theologians commonly call such knowledge a “moral certainty.” Terms and words are not especially important. Whether we speak, in this case, of probability or of moral certainty, we imply that historical truth has characteristics of its own, distinguishing it from the truth of mathematics, of physics, or, in another domain, of metaphysic. Historical truth is never more than a probability. If we call it a certainty, we must qualify it as “moral.” To say this is to recognize the element of validity in the position here. #RandolphHarris 8 of 25

The probability is very faint, which does not take out knowledge of the life and times of Jesus seriously enough. In the present sate of historical studies there is not the ghost of a chance that “the non-existence” of Jesus should become historically probable. The liberal theologians attempted to base Christianity on historical research. However, we condemn the role of liberal theology, along which Christ was drawn into the realm of universal or highest humanity. He became the highest expression of humankind’s possibilities, a wave (the largest perhaps) in the stream of time, subjected to its arbitrariness and ambiguity. This was bound to happen once biblical critical exegesis was erected into the norm of Christian faith. Christ was no longer the center of history, no longer the Christ. He was the historical Jesus, or whatever vague knowledge we had of him. We stand unimpeachable when we object to this as a matter of principle: The foundation of Christian belief is not the historical Jesus, but the biblical picture of the Christ. The criterion of human thought and action is not the constantly changing and artificial product of historical research, but the picture of Christ as it is rooted in ecclesiastical belief and human experience. Our opposition to strict and rigid liberal doctrines and covenants, which replace the crucified Christ by the historical Jesus, is the only sound attitude. #RandolphHarris 9 of 25

Christology must be the norm of history. Instead, liberal Protestantism made historical tools the norm of Christology. It is perfectly true to say that the historical records of Jesus are themselves the products of faith; it is something else to conclude that they are historically reliable, an assertion to which forms the gist of the sections of systematic theology on the research for the historical Jesus and its failure, and on faith and historical scepticism. There is actually no logical link between the two propositions. To admit a logical link would be to admit that faith distorts facts. However, faith never distorts; it interprets. This is quite different. What was wrong with the liberal theologians who were seeking for the historical Jesus was not their interest in history (though they often fell into historicism), but that their search was not guided by the religious picture of the Christ which was that of the early Church. They became bad historians, excessively negative in their conclusions, because they had first been bad theologians. It is easy to see why we made the aforementioned propositions. The implied contrast between the evanescent historical Jesus and the Christ of faith corresponds too well to our own theological distinction between Jesus as Jesus and Jesus as Christ. It is not the man from Nazareth that matters, but our witness to the New Being in ourselves. #RandolphHarris 10 of 25

Outside of the, Jesus has no place in theology. Christology is not Jesusology. It is not interested in whatever happened to the man Jesus. It is interested in the fact that the disciples perceived the Christ in Him. We insist that Jesus Christ means Jesus who is said to be the Christ. In our self-consciousness, Jesus may not always have known that he was the Christ. On the Cross at least he despaired. Looking at history in the light of this distinction between Jesus and the Christ in him, between a man and the New Being which manifested itself through him, we even imagine that maybe Jesus was not the Christ. There was a Christ: this is a matter of revelatory experiences. The Apostles experienced it directly, and we still experience it, though indirectly. We are caught in the power of their revelatory ecstasy, and so we cannot deny that there was, that there is, a Christ. However, the identity of the Christ and of Jesus is no a matter of faith. It is a point of history; and it is very questionable. Participation, not historical argument, guarantees the reality of the event on which Christianity is based. It guarantees a personal life in which the New Being has conquered the old being. However, it does not guarantee his name to be Jesus of Nazareth. #RandolphHarris 11 of 25

Faith does not guarantee history. However, this is not because we misread the nature of historical inquiry. It is a result of the peculiar content of our Christology. If the New Being in the Christ is simply a form of the Protestant principle, it does not absolutely need a human bearer. Jesus is not necessary to the Christ. Yet this runs contrary to the meaning of Christianity. Of course, the Catholic faith does guarantee the identity of Jesus and the Christ, as did the Protestant faith before liberal Protestantism. One should carefully distinguish those historical elements that are essential to the meaning of the Christ for those the are not; blindness towards the historical groundwork of Christianity to say that the identity of Jesus and the Christ is not part of the kerygma (a Greek word used in the New Testament for “proclamation”). It is not enough to state that the original fact is the Apostles’ interpretation of Jesus. For how can we accept an interpretation if we do not know what is to be interpreted? How can we share the Apostles’ interpretation if we choose to doubt the identity of whom and what they interpreted? “Now concerning the spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. #RandolphHarris 12 of 25

“Wherefore I give you to understand, that no human speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. However, the manifestation of the Spirit is given to every human to profit withal. For to one is given by the Spirit of the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to envy humans severally as one will,” 1 Corinthians 12.1-11. Most of us are students of theology, whether we teach or learn, whether we be missionaries or educators, ministers or social workers, administrators or political leaders. However, in this particular community, we are theologians, persons who ask the question of our ultimate concern, the question of God and Hs manifestation. Whatever else we may be, we are first of all theologians. #RandolphHarris 13 of 25

Therefore, it is most natural—although not most usual—for us to consider our existence as theologians. On what is this existence bases? What makes a human a theologian? What is one’s relation to other forms of existence? What is the significance of our existence as a whole? Paul makes very clear what he thinks is the foundation of all theology: the Divine Spirit. And the word of wisdom and knowledge, theology, according to the witness of the whole Christian Church, is basically a gift of the Spirit. It is one of the gifts, besides others. It is a special gift, besides other special gifts. However, it is a gift of the Spirit, and not a natural capacity. The word of knowledge—theology—is spoken to us before we can say it to others, or even to ourselves. To be a theologian means first of all to be able to receive spiritual knowledge. However, on the basis of this criterion, can we call ourselves theologians? Can we say that our theological thought is a gift of the Spirit? Are we certain that our theological existence transcends our human capacities, or that we have the word of knowledge, the word of spiritual wisdom? Paul gives a very concrete criterion for theological existence, which is also the criterion of all spiritual existence. #RandolphHarris 14 of 25

Paul says: One who cries “Cursed be Jesus” does not speak in the Spirit of God; and no one can say “Jesus is Lord” except in the Holy Spirit. One who accepts Jesus as the Christ proves by that very acceptance that one has received the Spirit of God. For the spirit of humans alone is not capable of making the statement: “I accept Jesus as the Christ.” That statement is the mystery and the foundation of the Christian Church, the paradox and the stumbling-block, which produce curses against Christianity. It is the depth and the power which create a New Being in the World, in history, and in humans. Therefore, one who joins in the Church’s confession that Jesus is the Christ participates in the Divine Spirit. It is one who can receive the Spirit of wisdom and knowledge; it is one who can become a theologian. Theology does not exist outside the community of those who affirm that Jesus is the Christ, outside the Church, precisely because it is a gift of the Divine Spirit. Theological existence is an element of the existence of the Church. It is not simply a matter of “free” thinking, of scientific research, or of general philosophical analysis. Theology expressed the faith of the Church. It restates the paradoxical statement, Jesus is the Christ, and considers all is presuppositions and implication. Theological existence indicates the existence of one who is grasped, within the Church, by the Divine Spirit, and who has received the word of wisdom and knowledge. #RandolphHarris 15 of 25

However, we must ask another question. If that be theological existence, which one of us can call oneself a theologian? Who can decide to become a theologian? And who can dare to remain a theologian? Do we really belong to the assembly of God? Can we seriously accept the paradox upon which the Church is built, the paradox that Jesus is the Christ? Are we grasped by the Divine Spirit, and have we received the word of knowledge as a gift? If somebody were to come and tell us that one certainly belongs to the Church, that one does not doubt that Jesus is the Christ any longer, that one continuously experiences the grip of the Divine Spirit and gift of spiritual knowledge, what should be our answer to one? We certainly should tell one that one does not fulfill even the first condition of theological existence, which is the realization that one does not know whether one have experienced the Divine Spirit, or spirits which are not divine. We would not accept one as a theologian. On the other hand, if someone were to come and tell us that one is estranged from the Christian Church and its foundations, that one does not feel the presence of the power of the Spirit, that one is empty of spiritual knowledge, but that one asks again and again the theological question, the question of an ultimate concern and its manifestations in Jesus as the Christ, we would accept one as a theologian. #RandolphHarris 16 of 25

There are many amongst us who believe within themselves that they can never become good theologians, that they could do better in almost any other realm. Yet they cannot imagine that their existence could be anything other than theological existence. Even if they had to give up theology as their vocational work, they would never cease to ask the theological question. It would pursue them into every realm. They would be bund to it, actually, if not vocationally. They could not be sure that they could fulfill its demands, but they would be sure that they were in its bondage. They who believe those things in their hearts belong to the assembly of God. They are grasped by the Divine Spirit. They have received he gift of knowledge. They are theologians. Even if your prayer is not a request for anything, you will be given benefits—an increased sense of knowing your place in the Universe, a stronger awareness of the presence of God, a development of your spiritual discipline. When praying, try to make a full-fledged ritual out of your prayer whenever possible. The benefits are real, and well worth the trouble. At their simplest, prayers are just like talking to God. You think about the Lord and talk. Talking to God is, therefore, a different form of talking to people. #RandolphHarris 17 of 25

You can show that you are talking to God by using a different style of speech. Just as you have set aside time and space for this sacred conversation, you set aside your normal ways of speech to make your prayers special. Because prayer is communication with a divine being, prayers must always be addressed to God, His son, and the Holy Ghost. Whether the divine trinity needs it or not is not the question. If you reach out to deities, like the Virgin Mary, it is only polite to call them by name. No sense starting out on the wrong foot. “And now it came to pass that as Alma was journeying from the land of Gideon southward, away to the land of Manti, behold, to his astonishment, he met with the sons of Mosiah journeying towards the land of Zarahemla. Now these sons of Mosiah were with Alma at the time the angel first appeared unto him; therefore Alma did rejoice exceedingly to see his brethren; and what added more to his joy, they were still his brethren in the Lord; yea, and they had waxed strong in the knowledge of truth; for they were humans of a sound understanding and they had searched the scriptures diligently, that they might know the word of God. However, this is not all; they had given themselves to much prayer, and fasting; therefore they had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God. #RandolphHarris 18 of 25

“And they had been teaching the word of God for the space of fourteen years among the Lamanites, having had much success in bringing many to the knowledge of the truth; yea, by the power of their words many were brought before the altar of God, to call on his name and confess their sins before him. Now these are the circumstances which attended them in their journeyings, for they had many afflictions; they did suffer much, both in body and in mind, such as hunger, thirst and fatigue, and also much labour in the spirit. Now these were their journeyings: Having taken leave of their father, Mosiah, in the first year of the judges; having refused the kingdom which their father was desirous to confer upon them, and also this was the minds of the people; nevertheless they departed out of their swords, and their arrows, and the slings; and this they did that they might provide food for themselves while in the wilderness. And thus they departed into the wilderness with their numbers which they had selected, to go up to the land of Nephi, to preach the word of God unto Lamanites. And it came to pass that they journeyed many days in the wilderness, and they fasted much and prayed much that the Lord would grant unto them a portion of his Spirit to go with them, and abide with them, that they might be an instrument in the hands of God to bring, if it were possible, their brethren, the Lamanites, to the knowledge of truth, to the knowledge of the baseness of the traditions of their father, which were not correct. #RandolphHarris 19 of 25

“And it came to pass that the Lord did visit them with his Spirit, and said unto them: Be comforted. And they were comforted. And the Lord said unto them also: Go forth among the Lamanites, thy brethren, and establish my word; yet ye shall be patient in long-suffering and afflictions, that ye may show forth good examples unto them in me, and I will make an instrument of thee in my hands unto the salvation of many souls. And it came to pass that the hearts of the sons of Mosiah, and also those who were with them, took courage to go forth unto the Lamanites to declare unto them the word of God. And it came to pass when they had arrived in the borders of the land of the Lamanites, that they separated themselves and departed one from another, trusting in the Lord that they should meet again at the close of their harvest; for they supposed that great was the work which they had undertaken. And assuredly it was great, for they had undertaken. And assuredly it was great, for they had undertaken to preach the word of God to a wild and hardened and ferocious people; a people who delighted in murdering the Nephites, and robbing and plundering them; and their hearts were set upon riches, or upon gold and silver, and precious stones; yet they sought to obtain these things by murdering and plundering, that they might not labour for them with their own hands. #RandolphHarris 20 of 25

“Thus they were a very indolent people, many of whom did worship idols, and the curse of God had fallen upon them because of the traditions of their fathers; notwithstanding the promises of the Lord were extended unto them on the conditions of repentance. Therefore, this was he cause for which the sons of Mosiah had undertaken the work, that perhaps they might bring them unto repentance; that perhaps they might bring them to know of the plan of redemption. Therefore they separated themselves one from another, and went forth among them, every human alone, according to the word and power of God which was given unto one. Now Ammon being the chief among them, or rather he did administer unto them, and he departed from them, after having blessed them according to their several stations, having imparted the word of God unto them, or administered unto them before his departure; and thus they took their several journeys throughout the land. And Ammon went to the land of Ishmael, the land being called after the sons of Ishmael, who also became Lamanites. And as Ammon entered the land of Ishmael, the Lamanites took one and bound one, as was their custom to bind all the Nephites who feel into their hands, and carry them before the king; and thus it was left to the pleasure of king to slay them, or to retain them in captivity, or cast them into prison, or to cast them out of his land, according to his will and pleasure. #RandolphHarris 21 of 25

“And thus Ammon was carried before the king who was over the land of Ishmael; and his name was Lamoni; and he was a descendant of Ishmael. And the king inquired of Ammon if it were his desire to dwell in the land among the Lamanites, or among his people. And Ammon said unto him: Yea, I desire to dwell among his people. And it came to pass that king Lamoni was much pleased with Ammon, and caused that his bands should be loosed; and he would that Ammon should take one of his daughters to wife. However, Ammon said unto him: Nay, but I will be thy servant. Therefore Ammon became a servant to king Lamoni. And it came to pass that he was set among other servants to watch the flocks of Lamoni, according to the custom of the Lamanites. And after he had been in the service of the king three days, as he was with Lamanitish servants going forth with their flocks to the place of water, which was called the water of Sebus, and all the Lamanites drive their flocks hither, that they may have water—therefore, as Ammon and the servants of the king were driving forth their flocks to the place of water, behold, a certain number of the Lamanites, who had been with their flocks to water, stood and scattered the flocks of Ammon and the servants of the king, and they scattered them insomuch that they fled many ways. #RandolphHarris 22 of 25

“Now the servants of the king began to murmur, saying: Now the king will slay us, as he had our brethren because their flocks were scattered by the wickedness of these humans. And they began to weep exceedingly, saying: Behold, our flocks are scattered already. Now hey wept because of the fear f being slain. Now when Ammon saw this his heart was swollen within him with joy; for, said he, I will show forth my power unto these my fellow-servants, or the power which is in me, in restoring these flocks unto the kind, that I may win the hearts of these my fellow-servants, that I may lead them to believe in my words. And now, these were the thoughts of Ammon, when he saw the afflictions of those whom he termed to be his brethren. And it came to pass that he flattered them by his words, saying: My brethren, be of good cheer and let us go in search of the flocks, and we will gather them together and bring them back unto the place of water; and thus we will preserve the flocks unto the king and he will not slay us. And it came to pass that they went in search of the flocks, and they did follow Ammon, and they rushed forth with much swiftness and did head the flocks of the king, and did gather them together again to the place of water. And those men again stood to scatter their flocks; but Ammon said unto his brethren: Encircle the flocks round about that they flee not; and I go and contend with these people who do scatter our flocks. #RandolphHarris 23 of 25

“Therefore, they did as Ammon commanded them, and he went forth and stood to contend with those who stood by the waters of Sebus; and they were in number not a new. Therefore they did no fear Ammon, for they supposed that one of their men could slay him according to their pleasure, for they knew not that the Lord had promised Mosiah that would deliver his sons out of their hands neither did they know anything concerning the Lord; therefore they delighted in the destruction of their brethren; and for this cause stood to scatter the flocks of the king. However, Ammon stood forth and began to cast stones at them with his along; yea, with mighty power he did sling stones amongst them; and thus he slow a certain number of them insomuch that they began to be astonished at his power; nevertheless they were angry because of the slain of their brethren, and they were determined that he should fall; therefore, seeing that they could not hit him with their stones, they came forth with clubs to slay him. However, behold, every human that lifted his club to smite Ammon, he smote off their arms with the edge of his sword, insomuch that they began to be astonished, and began to flee before him; yea, and they were not few in number; and he caused them to flee by the strength of his arm. #RandolphHarris 24 of 25

“Now six of them had fallen by the sling, but he slew non save it were their leader with his sword; and he smote off as many of their arms as were lifted against him, and thy were not a few. And when he had driven them afar off, he returned and they watered their flocks and returned them to the pasture of the king, and then went in unto the king, bearing the arms which had been smitten off by the sword of Ammon, of those who sought to slay him; and they were carried in unto the kind for a testimony of the things which they had done,” reports Alma 17.1-39. O God, Who, by Thine invisible power, dost wonderfully work out the effect of Thy Sacraments, and although we be unworthy to perform such great mysteries, yet Thou forsakes not the gifs of Thy grace, incline Thy gracious ears even to our entreaty; be present to us in Thy goodness, assist us in Thy loving-kindness, while we are observing Thy commands, O God Almighty. May that which is to be performed by our humble ministration, be fulfilled by Thine effectual power. Be present, O merciful God; that what has been done by our office and service may be confirmed by Thy benediction; through our Lord. Look down from Heaven, O Christ, on Thy flock and lambs, and bless their bodies and souls. Grant those who have received Thy sign, O Christ, on their foreheads, to be Thine own in the day of judgment. #RandolphHarris 25 of 25

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