People talk about what they do all day and how they feel about what they do. Every society faces not merely a succession of probable futures, but an array of possible futures, and a conflict over preferable futures. The pace of events is moving so fast that unless we can find some way to keep our sights on tomorrow, we cannot expect to be in touch with today. Millions of people regard their work as something they must bear, a living indignity. Their feelings are not without precedent. A dark could of dissatisfaction blankets today’s work force. For the overwhelming majority, work is dull and meaningless. This pervasive discontent has spawned the paradoxical problems of laziness on the one hand and overwork on the other. Twenty five percent of employees gives one’s best effort on the job, and about twenty percent of the average worker’s time is wasted, thus producing, in effect, a four-day work week. However, sloth is an epidemic, so is over overwork. Moonlighting is a way of life for a substantial part of our work force. When the workers at a rubber manufacturing plant in Akron, Ohio USA, were given six-hour workdays—and over half of them took on a second full- or part-time job—this was a classic illustration! #RandolphHarris 1 of 25

The managerial counterpart to workers’ moonlighting is the workaholism of those who sublimate everything—family, leisure, friends, church—to career. The depths to which careerism can go is chronicled and is extreme but not an uncommon expression when a man confessed he feared dying, not because of death, but because it would end his career. This mind-set has produced an unending list of shallow folk-religion epigrams which tout the requisite qualities of successful careers: discipline—creativity is two percent inspiration and ninety eight percent perspiration; goals—if you aim at nothing, you will hit it every time; savvy—success in life some not from holding a good hand, but from playing a poor hand well; perseverance—tough times never last, but tough people do; vision—some people dream dreams and ask, Why? I dream dreams and ask, Why not?; self-confidence—believe in God, and you are halfway there; believe in yourself, and you are three-quarters there. The careerists who espouse the hubris of these credos wrongly think themselves heirs of the Protestant work ethic, but they are anything but that, as we shall see. This delusion takes on personally tragic dimensions, because surveys have indicated that the work ethics of Christians and non-Christians are virtually identical. #RandolphHarris 2 of 25

At church they swear allegiance to values informed by creeds and Scriptures. However, at work they bow to idols of expedience and career success. Moral camouflage has become de rigueur (required by etiquette or current fashion) in the workplace. The plain truth is, many Christian humans miserably fail in their work ethics either because of sloth or overwork or, ironically, both. What we need is a work ethic which is informed by God’s Word and religiously lived out in the workplace and the Church. The reason this is so important is that most of us spend eight to twelve of our sixteen waking hours at work five or six days a week. So how we work not only reveals who we are, but determines what we are. The Christian discipline of work must be observed de rigueur wherever God has placed us. “Moreover the law entered, that the offence might abound. However, where in abounded, grace did much more abound,” reports Romans 5.20. Thee words of Paul summarize his apostolic experience, his religious message as a whole, and the Christian understanding of life. To discuss theses words, or to make them the text of even several sermons, has always seemed impossible to me. I have never dared to use them before. #RandolphHarris 3 of 25

However, something has driven me to consider these words during the past few months, a desire to give witness to the two facts which appeared to me, in hour of retrospection, as the all-determining facts of our life: the abounding sin and the greater abound of grace. There are few words more strange to most of us than “sin” and “grace.” They are strange, just because they are so well-known. During the centuries they have received distorting connotations, and have lost so much of their genuine power that we must seriously ask ourselves whether we should use them at all, or whether we should discard them as useless tools. However, there is a mysterious fact about the great words of our religious tradition: they cannot be replaced. All attempts to make substitutions, including those I have tried myself, have failed to convey the reality that was to be expressed; they have led to shallow and important talk. There are no substitutes for words like “sin” and “grace”. However, there is a way of rediscovering their meaning, the same way that leads us down into the depths of our human existence. In that depth these words were conceived; and there they gained power for all ages; there they must be found again by each generation, and by each of us for ourselves. #RandolphHarris 4 of 25

Let us therefore try to penetrate the deeper levels in our life, in order to see whether we can discover in them the realities of which our text speaks. It seems desirable at this point, in order to prevent misunderstanding to discuss briefly the nature of moral theory. I shall do this by explaining in more detail the concept of a considered judgment in reflective equilibrium and the reasons for introducing it. Let us assume that each person beyond a certain age and possessed of the requisite intellectual capacity develops a sense of justice under normal social circumstances. We acquire a skill in judging things to be just and unjust, and in supporting these judgments by reasons. Moreover, we ordinarily have some desire to act in accord with there pronouncements and expect a similar desire on the part of others. Clearly this moral capacity is extraordinarily complex. To see this suffices to note the potentially infinite number and variety of judgments that we are prepared to make. The fact that we often do not know what to day, and sometime find our minds unsettled, does not detract from the complexity of the capacity we have.  Now one may think of moral philosophy at first (and I stress the provisional nature of the view) as the attempt to describe our moral capacity; or, in the present case, one may regard a theory of justice. #RandolphHarris 5 of 25

This enterprise is very difficult. For by such a description is not meant simply a list of the judgments on institutions and actions that we are prepared to render, accompanied with supporting reasons when these are offered. Rather, what is required is a formulation of a set of principle which, when conjoined to our beliefs and knowledge of the circumstances, would lead is to make these judgements with their supporting reasons were we to apply these principles conscientiously and intelligently. A conception of justice characterizes our moral sensibility when the everyday judgments we do make are in accordance with its principles. These principles can serve as part of the premises of an argument which arrives at the matching judgments. We do not understand our sense of justice until we know in some systematic way covering a wide range of cases what these principles are. Only a deceptive familiarity with our everyday judgments and our natural readiness to make them could conceal the fact that characterizing our moral capacities is an intricate task. The principles which describe them must be presumed to have a complex structure, and the concepts involved will require a serious study. #RandolphHarris 6 of 25

A useful comparison here is with the problem of describing the sense of grammaticalness that we have for the sentences of our native language. In this case the aim is to characterize the ability to recognize well-formed sentences by formulating clearly expressed principles which make the same discrimination as the native speaker. This is a difficult undertaking which, although still unfinished, is known to require theoretical constructions that far outrun the ad hoc precepts of our explicit grammatical knowledge. A similar situation presumably holds in moral philosophy. There is no reason to assume that our sense of justice can be adequately characterized by familiar common-sense precepts, or derived from the more obvious learning principles. A correct account of moral capacities will certainly involve principles and theoretical constructions which go much beyond the norms and standards cited in everyday life; it may eventually require fairly sophisticated mathematics as well. This is to be expected, since on the contract view theory of justice is part of the theory of rational choice. Thus the idea of the original position and of an agreement on principles there does not seem too complicated or unnecessary. Indeed, these notions are rather simple and can serve only as a beginning. #RandolphHarris 7 of 25

So far, though, I have not said anything about considered judgments. Now, as already suggested, they enter as those judgments in which our moral capacities are most likely to be displayed without distortion. Thys in deciding which of our judgement to take into account we may reasonably select some and exclude others. For example, we can discard those judgments made with hesitation, or in which we have little confidence. Similarly, those given when we are upset or frightened, or when we stand to gain one way or the other can be left aside. All these judgments are likely to be erroneous or to be influenced by an excessive attention to our own interests. Considered judgements are simply those rendered under conditions favourable to the exercise of the sense of justice, and therefore in circumstances where the more common excuses and explanations making a mistake do not obtain. The person making the judgment is presumed, then, to have the ability, the opportunity, and the desires to reach a correct decision (or at least, not the desire not to). Moreover, the criteria that identify these judgments are not arbitrary. They are, in fact, similar to those that single out considered judgments of any kind. #RandolphHarris 8 of 25

And once we regard the sense of justice as a mental capacity, as involving the exercise of thought, the relevant judgments are those given under conditions favourable for deliberating and judgment in general. Have the people of our time still a feeling of sin? Do they, and do we, still realize that sin does not mean an immoral act, that “sin” should never be used in the plural, and that not our sins, but rather our sin is the great, all-pervading problem of our life? Do we still know that it is arrogant and erroneous to divine humans by calling some “sinners” and others “righteous”? For by way of such a division, we can usually discover that we ourselves do not quite belong to the “sinners”, since we have avoided heavy sins, have made some progress in the control of this or that sin, and have been even humble enough not to all ourselves “righteous”. Are we still able to realize that this kind of thinking and feeling about sin is far removed from what the great religious tradition, both within and outside the Bible, has meant when it speaks of sin? I should like to suggest another word to you, not as a substitute for the word “sin”, but as a useful clue in the interpretation of the word “sin”: “separation”. #RandolphHarris 9 of 25

Separation is an aspect of the experience of everyone. Perhaps the word “sin” has the same root as the word “asunder”. In any case, sin is separation. To be in the state of sin is to be in the state of separation. And separation is threefold: there is separation among individual lives, separation of humans from oneself, and separation of all humans from the Ground Being. This three-fold separation constitutes the state of everything that exists; it is a universal fact; it is the fate of every life. And it is our human fate in a very special sense. For we as humans know that we are separated. We not only suffer with all other creatures because of the self-destructive consequences of our separation, but also know why we suffer. We know that we are estranged from something to which we really belong, and with which we should be united. We know that the fate of separation is not merely a natural event like a flash of sudden lightening, but that it is an experience in which we actively participate, in which our whole personality is involved, and that, as fate, it is also guilt. Separation which is fate and guilt constitutes the meaning of the word “sin”. It is this which is the state of our entire existence, from its very beginning to its very end. Such separation is prepared in the mother’s womb, and before that time, in every preceding generation. #RandolphHarris 10 of 25

Separation is manifest in the special actions of our conscious life. It reached beyond our graves into all succeeding generations. It is our existence itself. Existence is separation! Before sin is an act, it is a state. We can say the same thing about grace. For sin and grace are bound to each other. We do not even have a knowledge of sin unless we have already experienced the unity of life, which is grace. And conversely, we could not grasp the meaning of grace without having experienced the separation of life, which is sin. Grace is just as difficult to describe as sin. For some people, grace is the willingness of a divine king and a father to forgive over and again the foolishness and weakness of his subjects and children. We must reject such a concept of grace; for it is a merely childish destruction of a human dignity. For others, grace is a magic power in the dark places of the soul, but a power without any significance for practical life, a quickly vanishing and useless idea. For others, grace is the benevolence that we may find beside the cruelty and destructiveness in life. However, it does not mater whether we say “life goes on”, or whether we say “there is grace in life”; if grace means no more than this, the word should, and will, disappear. For other people, grace indicates the gifts that one has received from nature or society, and the power to do good things with the help of those gifts. #RandolphHarris 11 of 25

However, grace is more than gifts. In grace something is overcome; grace occurs “in spite of” something; grace occurs in spite of separation and estrangement. Grace is the reunion of life with life, the reconciliation of the self with itself. Grace is the acceptance of that which is rejected. Grace transforms fate into a meaningful destiny; it changes guilt into confidence and courage. There is something triumphant in the word “grace”: in spite of the abounding of sin grace abounds much more. Implicit in the emphasis of orthodox psychotherapy is the point of view that the neurotic is a person who once had a problem, and that the resolution of this past problem is the goal of psychotherapy. The whole approach to treatment through memory and the past indicates this assumption, which runs directly counter to everything we observe about neurosis and the neurotic. The neurotic is not merely a person who once had a problem, one is a person who has a continuing problem, here and now, in the present. Although it may well be that one is acting the way one is today “because” of things that happened to one in the past, one’s difficulties today are connected with the ways one is acting today. One cannot get along in the present, and unless one learns how to deal with problems as they arise, one will not be able to get along in the future. #RandolphHarris 12 of 25

The goal of therapy is to reunite the individual with one’s soul and give one the means with which one can solve one’s present problems and any that may arise tomorrow or next years. That tool is self-support, and this one achieves by dealing with oneself and one’s problems with all the means presently at one’s command, right now. If one can become truly aware at every instant of oneself and one’s actions on whatever level—fantasy, verbal or physical—one can see how one is producing one’s difficulties, one can see what one’s present difficulties are, and one can help oneself to solve them in the present, in the here and now. Each one the individual solves makes easier the solution for the next, for every solution increases one’s self-support. It is usual for humans, in such difficulties, to have resource to some invisible intelligent principle, as the immediate cause of that event, which surprises them, and which they think, cannot be accounted for from the common powers of nature. However, philosophers, who carry their scrutiny a little farther, immediately perceive, that, even in the most familiar events, the energy of the cause is as unintelligible as in the most unusual, and that we only learn by experience the frequent conjunctions of objects, without being ever able to comprehend any thing like connection between them. #RandolphHarris 13 of 25

Here then, many philosophers think themselves obliged by reason to have recourse, on all occasions, to the same principle, which the vulgar never appeal to but in cases, that appear miraculous and supernatural. They acknowledge mind and intelligence to be, not only the ultimate and original cause of all things, but the immediate and sole cause of every event, which appears in nature. They pretend, that those objects, which are commonly denominated causes, are in reality nothing but occasions; and that the true and direct principle of every effect is not any power or force in nature, but a volition of the Supreme Being, who wills, that such particular objects should, forever, be conjoined with each other. Instead of saying, that one billiard-ball moves another, by a force, which it has derived from the author of nature; it is the Deity oneself, they say, who, by particular volition, moves the second ball, being determined to this operation by the impulses of the first ball; in consequence of those general laws, which one has laid down to oneself in the government of the Universe. However, philosophers advancing still in their enquiries, discover, that, as we are totally ignorant of the power, on which depends the mutual operation of bodies, we are no less ignorant of that power, on which depends the operation of mind on body, or of body on mind. #RandolphHarris 14 of 25

Nor are we able, either from our senses or consciousness, to assign the ultimate principle in one cause, more than the other. The same ignorance, therefore, reduces them to the same conclusions. They assert, that the Deity is the immediate cause of the union between soul and body; and that they are not the organs of sense, which, being agitated by external objects, produce sensations in the mind; but that it is a particular volition of our omnipotent Maker, which excites such  sensation, in consequence of such a motion in the organ. In like manner, it is not any energy in the will, that produces local motion in our members: It is God himself, who is pleased to second our will, in itself impotent, and to command that motion, which we erroneously attribute to our own power and efficacy. Nor do philosophers stop at this conclusion. They sometimes extend the same inference to the mind itself, in its internal operations. Our mental vision or conception of ideas is nothing but a revelation made to us by our Maker. When we voluntarily turn our thought to any object, and rise up its image in the fancy; it is not the will which crates the idea: It is the Universal Creator, who discover it to the mind, and renders it present to us. “And now it came to pass that the sons of Alma did go forth among the people, to declare the word unto them. And Alma, also, himself, could not rest, and he also went forth. #RandolphHarris 15 of 25

“Now we shall say no more concerning their preaching, except that they preached the word, and the truth, according to the spirit of prophecy and revelation; and they preached after the holy order of God by which they were called. And now I return to an account of the wars between the Nephites and the Lamanites, in the eighteenth year of the reign of the judges. For behold, it came to pass that the Zoramites became Lamanites; therefore, in the commencement of the eighteenth year the people of the Nephites saw that the Lamanites were coming upon them; therefore they made preparations for war; yea, they gathered together their armies in the land of Jershon. And it came to pass that the Lamanites came with their thousands; and they came into the land of Antionum, which is the land of the Zoramites; and a man by the name of Zerahemnah was their leader. And now, as the Amalekites were of a more wicked and murderous disposition than the Lamanites were, in and of themselves, therefore, Zerahemnah appointed chief captains over the Lamanites, and they were all Amalekites and Zoramites. Now this he did that he might preserve their hatred towards the Nephites, that he might bring them into subjection to the accomplishment of his designs. #RandolphHarris 16 of 25

“For behold, his designs were to stir up the Lamanites to anger against the Nephites; this he did that he might usurp great power over them, and also that he might gain power over the Nephites by bringing them into bondage. And now the design of the Nephites was to support their lands, and their houses, and their wives, and their children, that they might preserve them from the hands of their enemies; and also that they might preserve their rights and their privileges, yea, and also their liberty, that they might worship God according to their desires. For they knew that if they should fall into the hands of the Lamanites, that whosoever should worship God in spirit and in truth, the true and the living God, the Lamanites would destroy. Yes, and they also knew the extreme hatred of the Lamanites towards their brethren, who were the people of Anti-Nephi-Lehi, who were called the people of Ammon—and they would not take up arms, yea, they had entered into a covenant and they would not break it—therefore, if they should fall into the hands of the Lamanites they would be destroyed. And the Nephites would not suffer that they should be destroyed; therefore they gave them lands for their inheritance. #RandolphHarris 17 of 25

“And the people of Ammon did give unto the Nephites a large portion of their substance to support their armies; and thus the Nephites were compelled, alone, to withstand against the Lamanites, who were a compound of Laman and Lemuel, and the sons of Ishmael, and all those who had dissented from the Nephites, who were Amalekites and Zoramites, and the descendants of the priests Noah. Now those descendants were as numerous, nearly, as were the Nephites; and this the Nephites were obliged to contend with their brethren, even unto bloodshed. And it came to pass as the armies of the Lamanites had gathered together in the land of Antionum, behold, the armies of the Nephites were prepared to meet them in the land of Jershon. Now, the leader of the Nephites, or the man who has been appointed to be the chief captain over the Nephites—now the chief captain took the command of all the armies of the Nephites—and his name was Moroni; and Moroni took all the command, and the government of their ways. And he was only twenty and five years old when he was appointed chief captain over the armies of the Nephites. And it came to pass that he met the Lamanites in the borders of Jershon, and his people were armed with swords, and with cimeters, and all manner of weapons of war. #RandolphHarris 18 of 25

“And when the armies of the Lamanites saw that the people of Nephi, or that Moroni, has prepared his people with breastplates and with arm-shields, yea, and also shields to defend their heads, and also they were dressed with thick clothing—now the army of Zerahemnah was not prepared with any such thing; they had only their swords and their cimeters, their bows and their arrows, their stones, and their slings; and they were naked, save it were a skin which was girded about their loins; yea, all were naked, save it were the Zoramites, and the Amalekites. However, they were not armed with breastplates, nor shields—therefore, they were exceedingly afraid of the armies of the Nephites because of their armour, notwithstanding their number being so much greater than Nephites. Behold, not it came to pass that they durst not come against the Nephites in the borders of Jerson; therefore they departed out of the land of Antionum into the wilderness, and took their journey around about in the wilderness, away by the head of the river Sidon, that they might come into the land of Manti and take possession of the land; for they did not suppose that the armies of Moroni would know whither they had gone. #RandolphHarris 19 of 25

“However, it came to pass, as soon as they had departed into the wilderness Moroni sent spies into the wilderness to watch their camp; and Moroni, also, knowing of the prophecies of Alma, sent certain humans unto him, desiring him that he should inquire of the Lord whither the armies of the Nephites should go to defend themselves against the Lamanites. And it came to pass that the word of the Lord came unto Alma, and Alma informed the messengers of Moroni, that the armies of the Lamanites were marching round about in the wilderness, that they might come over into the and of Manti, that they might commence an attack upon the weaker part of the people. And those messengers went and delivered the message unto Moroni. Now Moroni, leaving a part of his army in the land of Jershon, lest by any means a part of the Lamanites should come into that land and take possession of the city, took the remaining part of his army and marched over into the land of Manti. And he caused that all the people in that quarter of the land should gather themselves together to battle against the Lamanites, to defend their lands and their country, their rights and their liberties; therefore they were prepared against the time of the coming of the Lamanites. #RandolphHarris 20 of 25

“And it came to pass that Moroni caused this his army should be secret in the valley which was near the bank of the river Sidon, which was on the west of the river Sidon in the wilderness. And Moroni placed spies round about, that he might know when the camp of the Lamanites should come. And now, as Moroni knew the intention of the Lamanites, that it was their intention to destroy their brethren, or to subject them and bring them into bondage that they might establish a kingdom unto themselves over all the land; and he also knowing that it was the only desire of the Nephites to preserve their lands, and their liberty, and their church, therefore he thought it no sin that he should defend them by stratagem; therefore, he found by his spies which course the Lamanites were to take. Therefore, he divided his army and brought a part over into the valley, and concealed them on the east, and on the south of the hill Riplah; and the remainder he concealed in the west valley, in the west of the river Sidon, and so down into the borders of the land of Manti. And thus having placed his army according to his desire, he was prepared to meet them. And it came to pass that the Lamanites came upon the north of the hill, where a part of the army of Moroni was concealed. #RandolphHarris 21 of 25

“And as the Lamanites has passed the hill Riplah, and came into the valley, and began to cross the river Sidon, the army which was concealed on the south of the hill, which was led by a man whose name was Lehi, and he led his army forth and encircled the Lamanites about on the east in their rear. And it came to pass that the Lamanites, when they saw the Nephites coming upon them in their rear, turned them about and began to contend with the army of Lehi. And the work of death commenced on both sides, but it was more dreadful on the part f the Lamanites, for their nakedness was exposed to the heavy blows of the Nephites with their swords and their cimeters, which brought death almost at every stroke. While on the other hand, there was now and then a man fell among he Nephites, by their swords and the loss of blood, they being shielded for the more vital parts of the body, or the more vital part of the body being shielded from the strokes of the Lamanites, by their breastplates, and their armshields, and their head-plates; and thus the Nephites did carry on the work of death among the Lamanite. And it came to pass that the Lamanites became frightened, because of the great destruction among them, even until they began to flee towards the river Sidon. #RandolphHarris 22 of 25

“And they were pursued by Lehi and his men; and they were driven by Lehi into the waters of Sidon, and they crossed the waters of Sidon. And Lehi retained his armies upon the bank of the river Sidon that they should not cross. And it came to pass that Moroni and his army met the Lamanites in the valley, on the other side of the river Sidon, and began to fall upon them and to slay them. And the Lamanites did flee again before them, toward the land of Manti; and they were met again by the armies of Moroni. Now in this case the Lamanites did fight exceedingly; yea, never had the Lamanites been known to fight exceedingly; yea, never had the Lamanites been know to fight with such exceedingly great strength and courage, no, not even from the beginning. And they were inspired by the Zoramites and the Amalekites, who were their chief captains and leaders, and by Zerahemnah, who was their chief captain, or their chief leader and commander; yea, they did fight like dragons, and many of the Nephites were slain by their hands, yea, for they did smite in two many of their head-plates, and they did pierce man of the breastplates, and they did smite off many of their arms; and this the Lamanites did smite in their fierce anger. #RandolphHarris 23 of 25

“Nevertheless, the Nephites were inspired by a better cause, for they were not fighting for a monarchy nor power but they were fighting for their homes and their liberties, their wives and children, and their all, yes, for their rites of worship and their church. And they were doing that which they felt was the duty to which they owed to their God; for the Lord had said unto them, and also unto their fathers, that: Inasmuch as ye are not guilty of the first offense, neither the second, ye shall not suffer yourselves to be slain by the hands of your enemies. And again, the Lord has said that: Ye shall defend your families even unto bloodshed. Therefore for this cause were the Nephites contending with the Lamanites, to defend themselves, and their families, and their lands, their country, and their rights, and their religion. And it came to pass that when the humans of Moroni saw the fierceness and the anger of the Lamanites, they were about to shrink and flee from them. And Moroni, perceiving their intent, sent forth and inspired their hearts with these thoughts—yea, the thoughts of their lands, their liberty, yea, their freedom from bondage. And it came to pass that they turned upon the Lamanites, and they cried with one voice unto the Lord their God, for their liberty and their freedom from bondage. #RandolphHarris 24 of 25

“And they began to stand against the Lamanites with power; and in the selfsame hour that they cried unto the Lord for their freedom, the Lamanites began to flee before them; and they fled even to the waters of Sidon. Now, the Lamanites were more numerous, yea, by more than double the number of the Nephites; nevertheless, they were driven insomuch that they were gathered together in one body in the valley, upon the bank by the river Sidon. Therefore the armies of Moroni encircled them about, yes, even on both sides of the river, for behold, on the east were the humans of Lehi. Therefore when Zerahemnah saw the humans of Lehi on the east of the river Sidon, and the armies of Moroni on the west of the river Sidon, that they were encircled about by the Nephites, they were struck with terror. Now Moroni, when he saw their terror, commanded his humans that they should stop shedding their blood,” reports Alma 43.1-54. Within the tangle of bushes and wines, among the stones and under fallen trees, the spirit of God is in the forest waiting for me. I go to Him with gifts as a token friendship. Hidden from me in the forest around me within each tree, behind each rock, the Spirit of God is gathered, unseen by people who walk, heavy-footed, through the World. I will sit quietly and wait for you, leaving you these gifts. #RandolphHarris 25 of 25

Cresleigh Homes

This #PlumasRanch backyard looks perfect for enjoying today’s festivities! From all of us at #CresleighHomes, we hope you have a #HappyLaborDay!

Cresleigh Riverside at Plumas Ranch

Cresleigh Riverside Model Home is NOW OPEN! Nestled at the southern end of Plumas Lake, bordering an orchard to the west, Cresleigh Riverside is home to the largest home sites in the three Plumas Ranch communities. Its executive-style residences feature space and amenities that are well beyond the norm – many on country lots that back up to the Ranch’s adjacent fruit orchards. With four floor plans available, we are certain you will find the home that fits your needs and lifestyle. https://cresleigh.com/cresleigh-riverside-at-plumas-ranch/