I have found that if you love life, life will love you back. I accept life unconditionally. Life holds so much—so much to be happy about always. And keep in mind, a pint of example is worth a gallon of advice. Have the courage to say no. Have the courage to face the truth. Do the right thing because it is right. These are the magic keys to living your life with integrity. Though the Philistines may jostle, you will rank as an apostle in the high aesthetic band, if you walk down Picadilly with a poppy or lily in your medieval hand. And everyone will say, as you walk your flowery way, “If he or she is content with a vegetable love which would certainly not suit me, why, what a most particularly pure young man or young woman this pure young person must be!” The confusion of moral values and artistic design found expression in the Aesthetic Movement, a credo of the late nineteenth century. At its heart was the belief that good design or beauty is elevating and that bad design or ugliness is corrupting. Followers of the Aesthetic Movement believed that Truth and Beauty were intertwined and that Falsehood and Ugliness were one. Aesthetics, then, had a moral implication, and good proportion, honesty, and harmony with natural laws were as much a characteristic of personal morality as of design. #RandolphHarris 1 of 23

This movement began in England and was Championed by the “Goths,” that is, the supporters of the Gothic Revival. In general, they wanted to restore the ritual and mystery of the medieval church and remove the more recent “low church” alterations which bring the congregation and the priest closer together. They came to believe in Gothic as the peculiarly English style (despite the Abbe Suger, Notre-Dame de Paris,Saint-Denis, and Chartres). Aesthetic Movement devotees generally fell into two camps. One camp led by John Ruskin (he celebrated the buildings of medieval Venice and believed that Gothic design was superb because it was the honest work of true crafts-people who worked anonymously and cared more for the glory of God than the glory of artistic fame), the great art critic of his time, felt that art must be inspired by nature to be true good, that no creation of compass and rule with mechanical repetition could ever hope to contain the spark of true art. Gothic Venice stood for an organic, communal way of life, and the beauty of its buildings reflects a wholesome social order. The most famous practitioner in this branch of the Aesthetic Movement was William Morris, whose plant-design wallpapers and carpets became very popular. #RandolphHarris 2 of 23

The Aesthetic Movement, was also known as “art for art’s sake,” and it permeated British culture during the latter part of the nineteenth century, as well as spreading to other countries such as the Untied States of America. The idea that beauty was the most important element in life, lead writers, artists, and designers to create works that were admired simply for their beauty rather than any narrative or moral function. The movement blossomed into a cult devoted to the creation of beauty in all avenues of life from art and literature, to home decorating, to fashion, and embracing a new ornate style. The other camps of aestheticians had a number of famous leaders. They believed that the direct imitation of nature in the applied arts was fakery. They deplored the use of perspective and modeling in wallpapers and carpet and insisted on flat, “conventionalized” forms for flat surfaces. Charles Locke Eastlake was a spokes-person for this camp. He wrote Hints on Household Taste and made the Aesthetic Movement popular in America. Another one of the most famous people in the Aesthetic Movement was Sarah Winchester with her World famous, marvelous, Gothic Queen Anne Victorian mansion. #RandolphHarris 3 of 23

Owen Jones, the chronicler of ornament and cofounder of the South Kensington School (later part of the Victoria and Albert Museum) was a famous champion. Another, of many, noteworthy people, and later infamous, spokes-person for this group of aesthetes was the writer Oscar Wilde. It is through his persecution as a homosexual that the word “aesthetic” has come to have conflicting implications. As a result, the Aesthetic Movement came to be regarded as both a moral crusade and an “immoral effeminate” circle at the same time. To understand this movement, however, one must look at the World against which they were reacting. The middle of the nineteenth century saw the end of crafted home furnishings in America. Just as the Rococo Revival style became popular, it became possible to make everything by the carload. Curved parlor chairs with naturalistically carved roses at the crest became the rage. Wallpapers with roses and ribbons were printed in so many modulated colours that they seemed three-dimensional. Wall-to-wall, Aubusson, patterned carpets had more roses and arabesque. China was transfer-printed with French shepherdesses and more roses. All of this factory-made prettiness in the French tastes was cloying to English aesthetic tastes. Badly made furniture and lumpy vases with oddly placed roses made them cringe. #RandolphHarris 4 of 23

People usually worked together to give the exteriors of Victorian houses a bright, elegant look and to highlight the carving and detail on the pillars and panels. Sometimes flowers on the houses might be painted a colour like navy blue on the capital as a lark. An element many Queen Anne’s have is a tower or a turret with a witches cap. Victorians were big on celebrating holidays, which is why one can find many religious and occult symbols and patterns on these estates. When we turn to the great tradition of Western political thought with questions about the justice of the treatment of the genders in mind, it is to little avail. Bold feminists like Mary Astell, Mary Wollstonecraft, William Thompson, Harriet Taylor, and George Bernard Shaw have occasionally challenged the tradition, often using its own premises and arguments to overturn its explicit or implicit justification of the equality of women. However, John Stuart Mills is a rare exception to the rule that those central position in the tradition almost never question the justice of the subordination of women. This phenomenon is undoubtedly due in part to the fact that Aristotle, whose theory of justice has been so influential, relegated women to a sphere of “household justice”—populated by person who are not fundamentally equal to the free men who participate in political justice, but inferiors whose natural function is to serve those who are more fully human. #RandolphHarris 5 of 23

The liberal tradition, despite its supposed foundation of individual rights and human equality, is more Aristotelian in this respect than is generally acknowledged. In one way or another, almost all liberal theorists have assumed that the “individual” who is the basic subject of the theories is the male head of the household. Thus they have not usually considered applying the principle of justice to women or to relations between the genders. When we turn to contemporary theories of justice, however, we expect to find more illuminating and beneficial contributions to the subject of gender and justice. As the mission of the family and the falseness of their gender-neutral language suggest, however, mainstream contemporary theories of justice do not address the subject any better than those of the past. Theories of justice that apply to only half of us simply will not do; the inclusiveness falsely implied by the current use of gender-neutral terms must become real. Theories of justice must apply to all of us, and to all of human life, instead of assuming silently that half of us take care of whole areas of life that are considered outside the scope of social justice. In a just society, the structure and practice of families must afford women the same opportunities as men to develop their capacities, to participate in political power, to influence social choices, and to be economically as well as physically secure. #RandolphHarris 6 of 23

Unfortunately, much feminists intellectual energy in 2020 has gone into the claim that “justice” and “right” are masculinist ways of thinking about morality that feminists should eschew or radically revise, advocating a morality of care. The emphasis is misplaced, I think, for several reasons. First, what is by now a vast literature on the subject shows that the evidence for differences in women’s and men’s ways of thinking about moral issues is not (at least yet) very clear; neither is the evidence about the source of whatever differences there might be. It may well turn out that any differences can be readily explained in terms of roles, including female primary parenting, that are socially determined and therefore alterable. There is certainly no evidence—nor could there be, in such a gender-structured society—for concluding that women are somehow naturally more inclined toward contextuality and away from universalism in their moral thinking, a false concept that unfortunately reinforces the old stereotypes that justify separate spheres. The capacity of reactionary forces to capitalize on the “different moralities” strain in feminism is particularly evident in an Apostolic Letter from Pope John Paul II, “On The Dignity of Women,” in which he refers to woman’s special capacity to care for others in arguing for confining them to motherhood or celibacy. #RandolphHarris 7 of 23

Second, I think the distinction between an ethic of justice and an ethic of care has been overdrawn. The best theorizing about justice, I argue, has integral to it the notions of care and empathy, of thinking of the interests and well-being of others who may be very different from ourselves. It is, therefore, misleading to draw a dichotomy as though they were two contrasting ethics. The best theorizing about justice is not some abstract “view from nowhere,” but results from the carefully attentive consideration of everyone’s point of view. This means, of course, that the best theorizing about justice is not good enough if it does not, or cannot readily be adapted to, include women and their points of view as fully as men and their points of view. But what are the conditions that change the equilibrium and mobilize aggression? What are the causes of “innate” aggression in animals and humans? If we can figure this out, we can then start to understand why some people feel threated by the equality of women. In reviewing both the neurophysiological and the psychological literature on animals and human aggression, the conclusion seems unavoidable that aggressive behaviour of animals is a response to any king of threat to the survival. #RandolphHarris 8 of 23

Or, as I would prefer to say more generally, to the vital interests of the animal—whether as an individual or as a member of its species. This general definition comprises many different situations. The most obvious are a direct threat to the life of the individual or a threat to one’s requirements for sex and food; a more complex form is that of “crowding,” which is a threat to the need for physical space and/or to the social structure of the group. However, what is common to all conditions for the arousal of aggressive behaviour is that they constitute a threat to vital interests. Mobilization of aggression is the corresponding brain areas occurs in the service of life, in response to threats to the survival of the individual or of the species; that is to say, phylogenetically programmed aggression, as it exists in animals and humans, is a biologically adaptive defense reaction. That this should be so is not surprising if we remember the Dr. Darwinian principle in regard to the evolution of the brain. Since it is the function of the brain to take care of survival, it would provide for immediate reactions to any threat to survival. Do men think they will be robbed of their roles as providers and be forced to submit and be subordinate? #RandolphHarris 9 of 23

Well, some people also believe that the lessening of women’s dependence on their husbands is what is to blame for the weakening of the family stability. Some people believe that paid work is “men’s” and it is “fathers” who bequeath wealth or poverty on their children. Aggression is by no means the only form of reaction to threats. The animal reacts to threats to one’s existence either with rage and attack or with fear and flight. In fact, flight seems to be the more frequent form of reaction, except when the animal has no chance to flee and therefore fights—as the ultima ratio—the final argument and also the last resort. Dr. Hess was the first to discover that by the electrical stimulation of certain regions of the hypothalamus of a cat, the animal would react either by attack or by flight. As a consequence he subsumed these two kinds of behaviours under the category of “defense reactions,” indicating that both reactions are in defense of the animal’s life. So with the oppression of women, it may be a primitive function in the brains of some people, that is triggered as a response to make sure there will still be homemakers and someone to produce children. This urge to discriminate against women could be a subconscious behaviour that some are not aware of because they have not been made to go to therapy and unearth the issues they are having subconsciously. #RandolphHarris 10 of 23

By ignoring that people need help and not punishing those who are not acting righteously, we are producing and allowing a sick society to flourish. Any animal, regardless of it species, reacts to a life-threatening attack with one of two patterns of behaviour: either with flight, or with aggression and violence—that is, fight. The brain always acts as a unit in directing any behaviour; consequently, the mechanisms in the brain that initiate and limit these two dissimilar patterns of self-preservation are closely linked to one another, as well as to all other parts of the brain; and their proper functioning depends on the synchronization of many complex and delicately balanced subsystems. A further important impediment to criticism and accusation is directly linked up with the basic anxiety. If the outside World is felt to be hostile, if one feels helpless toward it, then taking any risk of annoying people seems sheer recklessness. For the neurotic the danger appears all the greater, and the more one’s feeling of safety is based on the affection of others the more one is afraid of losing that affection. For one annoying another person has an entirely different connotation from what it has for the normal person. #RandolphHarris 11 of 23

Since one’s own relations to others are thin and fragile one cannot believe that others’ relations toward one are any better. Hence one feels that annoying them involves the danger of a final break; one expects to be dropped altogether, to be definitely spurned or hated. Besides, one assumes consciously or unconsciously that others are as much terrified as one is of being found out and criticized, and therefore one is inclined to treat them with as much delicacy as one would have them use toward one. One’s extreme fear of making or even feeling accusations put one in a special dilemma because, as we have seen, one is filled with pent-up resentment. In fact, as everyone knows who is acquainted with neurotic behaviour, plenty of accusations do find expression, sometimes in veiled, sometimes in open and most aggressive forms. Since I nevertheless asset that there is an essential meekness toward criticism and accusation it is worth while to discuss briefly the conditions under which such accusations will find expression. They may be expressed under the stress of despair, more specifically, when the neurotic feels one has nothing to lose by it, when one feels that one will be rejected in any cause, regardless of one’s behaviour. #RandolphHarris 12 of 23

Such an occasion arises, for example, if one’s special efforts to be kind and considerate are not returned right away or are rejected. Whether one’s accusations are discharged explosively in one scene, or whether they last for some time, depends on the duration of one’s despair. One may in a single crisis thrust upon others all one has ever held against them, or one’s accusations my extend over a longer period. One really means what one says, and expects the others to take it seriously—with the secret hope, however, that they will realize the depth of one’s despair and therefore condone one. Even with no despair a similar condition exists if the accusations concern person whom the neurotic consciously hates and from whom one expects nothing good. In another condition, which we shall discuss presently, the very element of sincerity is missing. If one feels that one is, or is in danger of being, found out and accused, the neurotic can also be accusatory with more or less vehemence. The danger of upsetting others may then appear as the lesser evil compared to the danger of being disapproved of. One feels oneself in an emergency and makes a counter-attack, like an animal which is apprehensive by nature and strikes out when in danger. #RandolphHarris 13 of 23

Patients may thrust violent accusations upon the analyst (or wife, husband, child, and so forth) at the time when they are most afraid of something being uncovered, or when they have done something for which they anticipate disapproval. Unlike the accusations made under the stress of despair, attacks of this kind are made blindly. They are expressed without any conviction of being right about them, for they are born out of a sheer feeling of the need to ward off an immediate danger, regardless of what means are used. While they may incidentally contain reproaches which are felt to be real, in the main they are exaggerated and fantastic. Deep down the neurotic does not believe in them oneself, does not expect them to be take seriously and is greatly amazed if the others does so, if the other, for example, enters into a serious argument or shows signs of being hurt. When we realize the fear of accusation that is inherent in the neurotic structure, and when we realize furthermore the ways in which this fear is dealt with, then we can understand why on the surface the picture is often contradictory in this respect. A neurotic person is often unable to express a warranted criticism, even though one is full of intense accusations. #RandolphHarris 14 of 23

Every time one loses something one may be convinced that the maid or his wife has stolen it, but be quite unable to accuse her or even to object because she has not served dinner punctually. The accusations which one does express have often somehow a character of unreality, are not to the point, have a false colouring, are unwarranted or entirely fantastic. As a patient one may fling at the analyst wild accusations of ruining him, but be unable to express a sincere objection to the analyst’s taste in coffee. To know and not to know, to be conscious of complete truthfulness while telling carefully constructed lies, to hold simultaneously two opinions which cancelled out, knowing them to be contradictory and believing in both of them, to use logic against logic, to repudiate morality while laying claim to it, to believe that democracy is impossible, to forget, whatever it was necessary to forget, then to draw it back into memory again at the moment when it is needed, and the promptly to forget it gain, and above all, to apply the same process to the process itself—that is the ultimate subtlety: consciously to induce unconsciousness, and then, one again, to become unconscious of the act of hypnosis you have just performed. Even to understand the word “doublethink” involves the use of doublethink. #RandolphHarris 15 of 23

These open expressions of accusations are not usually sufficient to discharge all the pent-up resentment that is present. In order to do that indirect ways are necessary, ways which allow the neurotic to express one’s resentment without being away that one does. Some of it comes out inadvertently, some is shifted from the person one really means to accuse to comparatively indifferent persons—a woman may scold her maid, for example, when she had a grudge against her husband—or to circumstances or fate in general. These are safety valves which in themselves are not specific for neuroses. The specifically neurotic method for expressing accusations indirectly and unconsciously is to use the medium of suffering. By suffering the neurotic may present oneself as a living reproach. A wife wo becomes ill because her husband comes home late expresses her grudge more effectively than by making a scene, and also reaps the advantage of appearing in her own eyes as an innocent martyr. The family is a crucial determinant of our opportunities in life, of what we “become.” It has frequently been acknowledged by those concerned with real equality of opportunity that the family presents a problem. However, though they have discerned a serious problem, these theorists have underestimated it because they have seen only half of it. #RandolphHarris 16 of 23

They have seen that the disparity among families in terms of the physical and emotional environment, motivation, and material advantage they can give their children has a tremendous effect upon children’s opportunities in life. We are not born as isolated, equal individuals in our society, but into family situations: some in the social middle, some poor and without homes, and some superaffluent; some to a single soon-to-be-separated parent, some to parents whose marriage is fraught with conflict, some to parents who will stay together in love and happiness. Any claims that equal opportunity exists are therefore completely unfounded. Decades of neglect of the poor, especially of poor African American and Hispanic House-holds, accentuated by the policies of the Reagen years, have brought us farther from the principles of equal opportunity. To come close to hem would require, for example, a high and uniform standard of public education and the provision of equal social services—including health care, employment training, job opportunities, drug rehabilitation, and decent housing—for all who need them. In the Book of Mormon, in 1 Nephi, Chapter 21, the Messiah will be a light to the gentiles and will free the prisoners—Israel will be gathered with power in the last days—Kings will be their nursing fathers—Compare Isaiah 49. About 588-570 Before Christ. #RandolphHarris 17 of 23

“And again: Hearken, O ye house of Israel, all ye that are broke off and are driven out because of the wickedness of the pastors of my people; yea, all ye that are broke off, that are scattered abroad, who are of my people, O house of Israel. Listen, O isles, unto me, and hearken ye people from far; the Lord hath called me from the womb; from the bowels of my mother hath He made mention of my name. And He hath made my mouth like a sharp sword; in the shadow of his hand hath hid me, and made me a polished shaft; in his quiver hath he hid me; and said unto me: Thou art my servant, O Israel, in whom I will be glorified. Then I said, I have labored in vain, I have spent my strength for naught and in vain; surely my judgement is with the Lord, and my work with God. And now, saith the Lord—that formed me from the womb that I should be His servant, to bring Jacob again to him—through Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. And He said: It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the Earth. Thus saith the Lord, the Redeemer of Israel, his Holy One, to Him who humans despiseth, to Him whom the nations abhorreth, to servant of rulers: Kings shall see and arise, princes also shall worship because of the Lord that is faithful. #RandolphHarris 18 of 23

“Thus saith the Lord: In an acceptable time have I heard thee, O isles of the sea, and in a day of salvation have I helped thee; and I will preserve thee, and give thee my servant for a covenant of the people, to establish the Earth, to cause to inherit the desolate heritages; that thou mayest say to the prisoners: Go forth; to them that sit in darkness: Show yourselves. They shall feed in the ways, and their pastures shall be in all high paces. They shall not hunger nor thirst, neither shall the heat nor the Sun smite them; for he that hath mercy on them shall lead them, even by the springs of water shall He guide them. And I will make all my mountains a way, and my highways shall be exalted. And then, O house of Israel, behold, these shall come from far; and lo, these from the north and the west; and these from the land of Sinim. Sing, O Heavens; and be joyful, O Earth; for the feet of those who are in the east shall be established; and break forth into singing, O mountains; for they shall be smitten no more; for the Lord hath comforted his people, and will have mercy upon his afflicted. However, behold, Zion hath said: The Lord hath forgotten me—but he will show that he hath not. For can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yes, they may forget, yet will I not forget thee, O house of Israel. #RandolphHarris 19 of 23

“Behold, I have graven thee upon the palms of my hands; thy walls are continually before me. Thy children shall make haste against thy destroyers; and they that made thee waste shall go forth of thee. Lift up thine eyes round about and behold; all these gather themselves together, and they shall come to thee. And as I live saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on even as a bride. For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants; and they that swallowed thee up shall be far away. The children whom thou shalt have, after thou hast lost the first, shall again in thine ears say: The place is too strait for me; give place to me that I may dwell. Then shalt thou say in thine heart: Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? And who hath brought up these? Behold, I was left alone; these, where have they been? Thus saith the Lord God: behold, I will lift up mine hand to the Gentiles, and set up my standard to the people; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall by thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their face towards the Earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for thy shall not be ashamed that wait for me. #RandolphHarris 20 of 23

“For shall the prey be taken from the mighty, or the lawful captives delivered? However, thus saith the Lord, even the captives of the mighty shall be take away, and the prey of the terrible shall be delivered; for I will contend with one that contendeth with thee, and I will save thy children. And I will feed them that oppress thee with their own flesh; they shall be drunken with their own blood as with sweet wine; and all flesh shall know that I, the Lord, am thy Saviour and thy Redeemer, the Mighty One of Jacob,” reports 1 Nephi 21.1-26. With the work of God in our sanctification, transforming work of progressive sanctification is the work of God’s Spirit. He is the One who changes us more and more into the likeness of Jesus Christ. This transformation is much more than merely a change of outward conduct. It is a renovation of our inner beings, or as someone has said, it is a transformation of the essential being. It means our motives as well as our motivations are being constantly changed, so that we can say with the psalmist, “Oh, how I love your law! I meditate on it all day long,” and “I rejoice in the following your statues as one rejoices in great riches,” reports Psalm 119.47 and 14. However, although the verb be transformed is in the passive voice, it is in the imperative mood; that is, it is a command to do something. #RandolphHarris 21 of 23

This indicates that we as believers are not passive in this transforming process. We are not like blocks of marble being transformed into a beautiful sculpture by a master sculptor. God has given us a mind and hearth with which to respond to and cooperate with the Spirit as He does His work in us. That thought leads naturally to the Scripture passage that is considered to be the classic statement of the working together of the believer with the Holy Spirit who is at work within him. “Therefore, my dream friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue work out your salvation with fear and trembling, for it is God who works in you to will and act according to His good purpose,” reports Philippians 2.12-13. O God, Who ever governest Thy creatures with tender affection; incline Thine ear to our supplications, and graciously regard Thy servants, who are suffering from bodily sickness; and visit them with Thy salvation, and bestow the medicine of Heavenly grace; through Jesus Christ our Lord. O Lord, Length of days does not profit me except the days are passed in thy presence, in Thy service, to Thy glory. #RandolphHarris 22 of 23

O God, Who hast vouchedsafe to humankind the remedies that bring salvation, and the gifts of eternal life; preserve to Thy servant the gifts of Thy power, and grant that not only in one’s body, but also in one’s soul, one may experience Thy healing; through Jesus Christ our Lord. Please give me a grace that precedes, follows, guides, sustains, sanctifies, assists every hour, that I may not be one moment apart from Thee, but may rely on Thy Spirit to supply every thought, speak in every word, direct every step, prosper every work, build up every mote of faith, and give me a desire to show forth Thy praise; testify Thy love, advance Thy kingdom. I launch my bark on the unknow waters of this year, with Thee, O Father, as my habour, Thee, O Son, at my helm, Thee, O Holy Spirit, filling my sails. Guide me to Heaven with my loins grit, my lamp burning, my ear open to Thy calls, my heart full of love, my soul free. Give me Thy grace to sanctify me, Thy comforts to cheer, thy wisdom to teach, Thy right hand to guide, Thy counsel to instruct, Thy law to judge, Thy presence to stabilize. May Thy fear by my awe, Thy triumph my joy. #RandolphHarris 23 of 23

Cresleigh Homes 

With a #CresleighRanch home you have room to roam… even during a shelter in place order. 😉 At #BrightonStation Residence 4 enjoy a sliding glass door into your new backyard or toasting marshmallows in this Great Room fireplace. 🙌 Check out the interactive floor plan and virtual tour on our website. Link in bio! https://cresleigh.com/brighton-station/residence-4/

And can I ever bid these joys farewell? Yes, I must pass them for a nobler life, where I may find the agonies, the strife of human hearts: for lo! I see afar, O’ersailing the blue cragginess, a car and steeds with streamy manes–the charioteer looks out upon the winds with glorious fear: and now the numerous tramplings quiver lightly along a huge cloud’s ridge; and now with springtly wheel downward come they into freshers skies, tipt round with silver from the Sun’s bright eyes. Still downward with with capacious whirl they glide; and now I see them on the green-hill’s side in breezy rest among the nodding stalks. The charioteer with wond’rous gesture talks to the trees and mountains; and there son appears shapes of delight, of mystery, and fear, passing along before a dusky space made by some mighty oaks: as they would chase some ever-fleeting music on they sweep.

“The poor and needy search for water, but there is none; their tongues are parched with thirst. However, I the LORD will answer them; I, the God of Israel, will not forsake them. I will make rivers flow on barren heights, and springs within the valleys. I will turn the desert into pools of water, and he parched ground into the springs,” reports Isaiah 41.17.18 Life is not about accomplishment; it is all about doing, participating, progressing, growing, learning. “I will give you hidden treasures, riches stored in secret places, so that you may know that I am the LORD, the God of Israel, who summons you by name,” reports Isaiah 45.3

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