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The Ballot is Stronger than the Bullet—In Giving Freedom to the Slave, We Assure Freedom to the Free!
To know others is wisdom, to know oneself—enlightenment. In seeking wisdom, the first step is silence, the second listening, the third remembering, the fourth practicing, the fifth—teaching others. When one has accepted whatever comes, the only important thing is to meet it with courage and with the best one has to give. The master and slave is a thought experiment of two self-consciousness. In this thought experiment, the two-self-conscious beings are in a battle for mutual recognition, which in turn, undermines the notion of autonomy and reflect an interaction between the self and the social. This further confirms that understanding that we cannot understand individuals as outside of everyday life and social relations. Therefore, both master and slave re interconnected where the master cannot be defined outside of the slave and the slave cannot be defined outside of the master. The two are in mutual interdependence and relation. The claim is that we are mutually dependent on others. This is seen clearly in one of the most prominent social institutions that influence our understandings of justice, the family. Beginning as early as Frederick Engel’s (1884) “The Monogamous Family,” the supremacy of the family as a socializing institution remains one of the most influential social relationships today. Previous scholars considered the family to be an exemplar of kindness and consideration for others, but rarely examined it. #RandolphHarris 1 of 19
The family was frequently viewed as a reflection of humans. Family life and practices, however, are often structured around notions of gender inequality, particularly in patriarchal societies where the mother/wife and children are constructed as subordinate and are valued less. Innate sex has been constructed as one of the clearest legitimizes of rights and restrictions. The principle which regulates social relations between men and women is the legal subordination of women through marriage, and the division of labour within family and the large social structures is not often challenged. Feminist theorists have long claimed that family structures based on unequal gender divisions of labour have significant impact on all women, whether they live and reside in traditional family structures or not. However, there may be a false gender neutrality and blatant neglect of critical theories of justice that interrogate the traditional gender roles of the family; instead, some advocate that there cannot be a just society without just family structures. It is theorized by some scholars that we are not born isolated, equal individuals, but that instead we are born into a family situation where some are poor, some wealthy, some to parents who have a contentious marriage, and some to parents who have strong, loving bond and any claims that equal opportunity exists are therefore completely unfounded. #RandolphHarris 2 of 19
In addition to family, other social institutions and relations complicate and influence how we understand each other, particularly how we understand difference. Race relations play a significant role when it comes to understanding social relations and intersections because they are one of the guiding forces in how we understand out place compared to others. Race continues to be one of the most influential social categories. Some think about race in terms of multiplicity, intersectionality, and hybridity. For others, however, race is a social construction, racism is real and have very real consequences and researchers and scholars are urged to look at the process of racialization and the many way racial meanings are constructed and imparted to social groups and processes. Unfortunately, most social science research on race tends to neglect the intersecting and overlapping forms of stratification and difference. In addition to the family and other socially constructed institutions, media too, particularly in our current time, play an influential role in the way people understand themselves in relation to the social World. The (biological or cultural) essence of essentialism refers to a lay belief in the existence of underlying natures that constitute and differentiate social categories. #RandolphHarris 3 of 19
Racial essentialism entails the tendency to understand social categories as expression of discrete, fixed, natural, uniform, and defining characteristics that are shared by all members, and are informative about them. Endorsement of essentialist beliefs has commonly been associated with negative outcomes, such as legitimization of existing social hierarchies, acceptance of racial inequality, and strict and rigid prejudice policies against marginalized groups by the dominant group. Investigations of racial essentialism typically understanding the defining characteristics of an identity category (id est, race) in terms of a biological essence. However, people may also understand racial categories in terms of cultural characteristics, rather than purely biological or genetic characteristics. Essence is an elusive concept; it is difficult to define precisely what comprises the imagined essence of an identity category. Racial essentialism is a genetic or biological essence that defines all member of a racial category. However, the imagined essence of a racial group need not be biological; people also define racial groups in terms of particular cultural characteristics, or conflate race and culture. Cultural essentialism is the idea that people are more or less passive carriers of their culture, whereby their attitudes, beliefs and achievements are supposed to reflect typical cultural patterns. #RandolphHarris 4 of 19
Applied to racial identity, cultural essentialism is the belief that racial categories are associated with distinct, fixed, and stable cultural patterns (emempli gratia, values, beliefs, practices, and lifestyles); these cultural patterns definitively and permanently shape the psychological characteristics of individuals within a racial group, and differentiate them from members of other racial groups. However, people can also use the cultural forms of essentialism to advance collective interest. Specifically, both ethnic minority and ethic Dutch participants in the Netherlands expressed cultural essentialist ideas at times, but they did so for different ends. For instance, ethnic minority participants expressed cultural essentialist ideas to argue against assimilationist polices, claiming that they could not possibly “become just like the Dutch” in order to fully integrate into Dutch society. Ethnic Dutch participants expressed cultural essentialist ideas—specifically, the belief that a person absorbs the ethnic culture within which one is raised, with the implication that Dutch and other ethnic groups are fundamentally different types of person—to argue for restrictions on entry of immigrants into the country. However, ethnic Dutch participants also discussed ethic identity in non-essentialist terms, particularly to argue that minority groups can—and should—assimilate to Dutch culture. #RandolphHarris 5 of 19
One of the most salient issues woven into discussions of justice and social relations is the conception of power. Power is embedded in social relations and is relative, rather than absolute, to a given situation, relationship, or interactions. People from dominant groups tent to interpret and deploy essentialism in ways that reproduce the unjust status quo. What happens if we decolonize scientific gaze and consider the issues of essentialism from the standpoint of marginalized or racially subordinate identity positions? Research suggest that people from subordinated categories may often resist essentialist understandings; for example, when they aim to overcome discrimination by challenging constructions of an identity category as a homogeneous entity. This resistance may be particularly true of biological essentialism of race. Historically, people have developed and deployed arguments about genetic differences between racial groups to argue that certain groups of people are naturally inferior in ability, fitness, or intelligence compared to dominant groups, thereby legitimizing forms of racial oppression such as colonialism, slavery, and segregation. Among people from dominant categories, endorsement of cultural essentialism may imply a belief that racial inequality reflects the essential superiority of their own cultural practices and essential inferiority of other practices. #RandolphHarris 6 of 19
Society has its rituals and taboos. Some people are who they are because they are outcast, not because they are perfect members of the dominant group. Alienation seems to be the origin of identity. Pain and self-analysis are necessary evils. Any individual can be remade, but society must be protected from a person whose behaviour would destroy it. Building on hegemony, leadership or dominance, especially by one country or social group over other, we attempt to provide an understanding of hegemony as a powerful, albeit fragile, conceptual tool. Hegemony, as defined is the power or dominance that one social group holds over another. Family, peer and social groups, political and social institutions, and the mass media all play particularly important roles in the maintenance and development of hegemony as dominant ideologies are reproduced and reinforced within these basic social units. Hegemony is both the power and dominance one group holds over another and is a method for gaining and maintaining power. Hegemony implies willing and/or tacit consent and agreement by those in the subordinated role and is sustained by the major socializing institutions. It is important to pay particular attention to the way media maintains hegemonic control. #RandolphHarris 7 of 19
Media hegemony means the dominance of certain aspects of life and thought by the penetration of a dominant culture and its values into social life. Media hegemony serves as a crucial shaper of culture, values and ideology of society. The television news departments embed messages that convey the nature of society, the nature of relations of production with society. Journalist can unconsciously facilitate the ideological hegemony by the way they use cultural categories and symbols. Further, reporters are inclined to choose and report those issues that are favourable to the dominant ideology and the status quo. This selection process hinders social change by diffusing certain types of news reports to the public. To a large extent, the formation of public opinion is based on the information spread by status quo-oriented news media. It is believed that prejudiced news reporting will hinder international social change because the news media may shape negative stereotypes about certain individuals, groups, regions, or countries. When analyzing and critiquing Justice, hegemony is one of the most important concepts to understand and provides a place to begin building a theory of justice. #RandolphHarris 8 of 19
As previously stated, everyday life, personhood, and social relations are complex. As such, it may be a good idea to envision a new theory on justice as socially and historically contextualized. We must advocate for politics that recognize, rather than represses, difference; a politics that acknowledges and affirms group identity and difference. An ideal speech situation is found when communication between individuals is governed by basic implied rules. In an ideal speech situation, participants would be able to evaluate each other’s assertions solely on the basis of reason and evidence in an atmosphere completely free of any nonrational coercive influences, including both physical and psychological coercion. Furthermore, all participants would be motivated solely by the desire to obtain a rational consensus. This represents the idea of justice as a structure of institutionalized relations that are free from domination. This theory of justice focuses on relations of interaction, focuses primarily on forms of social organization and contacts an a priori universal aspect without producing a conception of justice which claims transhistorical application. Therefore, the study of justice takes into account social, historical, and contextual matters and works to include and bring to light the complexities of everyday life. #RandolphHarris 9 of 19
Social relations and intersections can been seen both at the micro-level (communities, families, etcetera) and at the macro-;level (dealings nationally, internationally, and with the state). Social relations must also be understood as power relations. Historically, power relations have been contextualized within the framework of dominance and subordination. These relations are depicted in colonial relationships. There is a need to further interrogate the colonizer/colonized relationships that continue to exist today. The process of colonization in any form creates relationships based on oppression rather than reciprocity, domination rather than consensus. The relationship between people and the state is often conflictual. The relations between colonizer and colonized is one of domination and submission which leads us to ask, what do we owe other persons in life? I think that, somehow, research evidence is out of place in a talk such as I have been giving. In a workshop a man communicated with the group what he had some really difficult experiences immediately after the workshop, including spending time with “a father-in-law who does not care much about me as a person but only in what I concretely accomplish. I was severely shaken. It was like going from one extreme to another. #RandolphHarris 10 of 19
“I again began to doubt my purpose and particularly my usefulness. But time and again I would hearken back to the group, to things you have said or done that gave me a feeling that I do have something to offer—that I do not have to demonstrate concretely to be worthwhile—and this would even the scale and lift me out of my depression. I have come to the conclusion that my experiences with you have profoundly affected therapy. None of you have to care about me, none of you needed to seek me out and let me know of things you thought would help me, none of you have to let me know that I was of help to you—yet you did, and as a result, it has far more meaning than anything I have so far experienced. When I feel the need to hold back and not live spontaneously, for whatever reason, I remember that twelve persons, just like these before me, said to let go and be congruent, to be myself, and of all unbelievable things, they even loved me more for it. This has given me the courage to come out of myself many times since then. Often it seems, my very doing this helps the others to experience similar freedom. I have also been able to let others into my life more—to let them care for me and to receive their warmth. #RandolphHarris 11 of 19
“I remember the time in our group encounter when this change occurred. It felt like I have removed long-standing barriers—so much so that I deeply felt a new experience of openness toward you. I did not have to be afraid, I did not have to fight or fearfully pull away from the freedom this offered my own impulses—I could just be and let you be with me.” The second excerpt is taken from the report of a woman who had come with her husband to this workshop in human relations, although she and her husband were in separate groups. She talks at some length about her experience in revealing her feelings to the group and the results of taking that step. “Taking the plunge was one of the hardest things I have ever done. I have hidden my feelings of hurt and loneliness from even my closet friends while I was feeling them. Only when I had suppressed my feelings and could speak jokingly or causally could I share painful things at all, but that did not help me work through them. You knocked down the walls that were holding back hurt, and it was good to be with you and hurt—and not withdraw. Also, before, it has been so painful to me to be misunderstood or criticized that I chose not to share truly meaningful events, good or bad, most of my life. Only recently have I dared risk the hurt. #RandolphHarris 12 of 19
“Only recently have I dared risk the hurt. In the group I faced these fears and was relieved beyond measure to find that my feelings in response to your criticism and misunderstandings (so blessedly devoid of hostility, I felt) were not deep hurt, but more curiosity, regret, irritation, perhaps sadness, and [I felt] a deep sense of gratitude for the help I experienced in looking at part of me I had not seen nor wanted to face before. I am sure my perception of your concern and respect for the person, even when my behavior might irritate or alienate you, makes it possible for me to accept all of this and find it helpful. There were times I felt very afraid of the group, though never of you individually. I needed very much at times to talk with just an individual, but during the course of the week discovered that most of you at some time or other were a real help to me. What a release to find so many instead of just leaders. This experience opened me to a deeper trust in people, increased my ability to be open with others. One of the nicest results is that now I can completely relax. I did not realize how much constant tension I was under until I suddenly was not. I am now much more sensitive to the time when my emotions or fatigue make me a poor listener, for I find that my own inner hurts and anxiety, even suppressed, interfered with my really listening to another. #RandolphHarris 13 of 19
“Since then I have been able to listen better and to respond more helpfully than ever before in my life. I have been far more aware of what I was feeling and experiencing myself—an openness to myself I never had before. Congruence was more an ideal than reality to me. Frankly, I could it disconcerting to experience and frightening to express. This was the first really safe place I had found to see what I was like, to experience and express myself. I now find that a lack of congruence in myself is painful. The release and joy in my being open to what I was experiencing within and being able to keep this openness between us was new and uplifting. I am deeply grateful to you who have made it possible for us to be so much more open with each other.” I trust that you will se in these experiences some of the elements of growth-promoting interpersonal communication that have had meaning for me. A sensitive ability to hear, a deep satisfaction in being heard; an ability to be more realm which in turn brings forth more realness from others; ad consequently a great freedom to give and receive love—these, in my experience, are the elements that make interpersonal communication enriching and enhancing. Of course, of a macro-level, things can be more complicated. #RandolphHarris 14 of 19
The moral precepts of God are written on our hearts as well as being an external code. The Spirit inclines our hearts and give us a desire to obey. The Spirit enables us t obey the law’s commands. The Spirit, by removing our hostility and writing the law on our hearts, actually causes us to delight in God’s law. The Spirit, by showing us God’s grace, produces a response of love and gratitude. We obey, not out of fear or to earn favor, but out of gratitude for favor already given. The Spirit bears witness with our spirit that we are accepted by God through the merit of Christ. By relying solely on this perfect righteousness, we feel accepted by Him. Thus, in our Christian life, we work from a position of strength, because we have been accepted through Jesus, and through Him, we have “made it.” Lehi’s seed are to receive the gospel from the Gentiles in the latter days—the gathering of Israel is likened unto an olive tree whose natural branches will be grafted in again—Nephi interprets the vision of the tree of life and speak of the justice of God in dividing the wicked from the righteous. About 600-592 Before Christ. “And it came to pass that after I, Nephi, had been carried away in the Spirit, and seen all these things, I returned to the tent of my father. And it came to pass that I beheld my brethren, and they were disputing one with another concerning the things which my father had spoken unto them. #RandolphHarris 15 of 19
“For he truly spake many great things unto them, which were hard to be understood, save a person should inquire of the Lord; and they being hard in their hearts, therefore they did not look unto the Lord as they ought. And now I, Nephi, was grieved because of the hardness of their hearts, and also, because of thing things which I had seen, and knew they must unavoidably come to pass because of the great wickedness of the children of humans. And it came to pass that I was overcome because of my afflictions for I considered that mine afflictions were great above all, because of the destruction of my people, for I had beheld their fall. And it came to pass that after I have received strength I spake unto my brethren, desiring to know of them the cause of their disputations. And they said: Behold, we cannot understand the words which our father hath spoken concerning the natural branches of the olive tree, and also concerning the Gentiles. And I said unto them: Have ye inquired of the Lord? And they said unto me: We have not; for the Lord maketh no such thing known to us. Behold, I said into them: How is it that ye do not keep the commandments of the Lord? How is it that ye will perish, because of the hardness of your hearts? Do ye not remember the things which the Lord hath said?—If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be made known unto you. #RandolphHarrris 16 of 19
“Behold, I say unto you, that the house of Israel was compared unto an olive tree, by the Spirit of the Lord which was in our father; and behold are we not broken off from the house of Israel, and are we not a branch of the house of Israel? And now, the thing which our father meaneth concerning the grafting in of the natural branches through the fulness of the Gentiles, is, that in the latter days, when our seed shall be manifested in body unto the children of humans, then shall the fulness of the gospel of the Messiah come unto the Gentiles, and from the Gentiles unto the remnant of our seed—and at that day shall the remnant of our seed know that they are of the house of Israel, and that they are the covenant people of the Lord; and then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the gospel f the Redeemer, which was ministered unto their fathers by him; wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved. And then at that day will they not rejoice and give praise unto their everlasting God, their rock and their salvation? Yea, at that day, will they not receive the strength and nourishment from the true vine? Yea, will they not come unto the true fold of God? #RandolphHarris 17 of 19
“Behold I say unto you, Yea; they shall be remembered again among the house of Israel; they shall be grafted in, being a natural branch of the olive tree, into the true olive tree. And this is what our father meaneth; and he meaneth that it will not come to pass until after they are scattered by the Gentiles; and he meaneth that is shall come by way of the Gentiles, that the Lord may show his power unto the Gentiles, for the very cause that he shall be rejected of the Jews, or of the house of Israel. Wherefore, our father hath not spoken of our seed alone, but also of all the house of Israel, pointing to the covenant which should be fulfilled in the latter days; which covenant the Lord made to our Father Abraham, saying: In thy seed shall all the kindred of the Earth be blessed,” reports 1 Nephi 15.1-18. Are you seeking to build and maintain your relationship with God on the basis of keeping the law, this is, on the basis of your personal performance, or on the basis of the merit of Jesus Christ? Do you view God’s moral precepts a source of bondage and condemnation for failure to obey them, or do you sense the Spirit producing within you an inclination and desire to obey out of gratitude and love? Do you try to obey by your own sheer will and determination or do you rely on the Spirit daily for His power to enable you to obey? #RandolphHarris 18 of 19
O God, Who by the grace of the Holy Ghost hast poured the gifts of love into the hearts of Thy faithful people; grant unto Thy servants, for whom I implore Thy mercy, health of body and soul; that they may love Thee with all their strength, and with perfect affection fulfil Thy pleasure; through Jesus Christ our Lord. Thou great I Am, please fill my mind with elevation and grandeur at the thought of a Being with whom one day is as a thousand years, and a thousand years as one day, a mighty God, who, amidst the lapse of Worlds, and the revolutions of empires, feels no variableness, but is glorious in immortality. May I rejoice that, while people die, the Lord lives; that, while all creatures are broken reeds, empty cisterns, fading flowers, withering graces, He is the rock of ages, the foundation of living waters. Turn my heart from vanity, dissatisfactions, from uncertainties of the present state, to an eternal interest in Christ. Let me remember that life is short and unforeseen, and is only an opportunity for usefulness; give me a holy avarice to redeem the time, to awake at every call to charity and piety, so that I may feed the hungry, clothe the naked, instruct the ignorant, reclaim the vicious, forgive the offender, diffuse the gospel, show neighbourly love to all. Let me live a life of self-distrust, dependence on thyself, mortification, crucifixion, prayer. #RandolphHarris 19 of 19
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I Might Have Been a Gold-Fish in a Glass Bowl for All the Privacy I Got!
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When He Had Opened the Seventh Seal, there Was Silence in Heaven About the Space of Half an Hour!
Precision of communication is important, more important than ever, in our era of balances that are liable to change suddenly, when a false or misunderstood word may create as much disaster as a sudden thoughtless act. People love to talk but hate to listen. Listening is not merely not talking, though even that is beyond most of our powers; it means taking a vigorous, human interest in what is being told us. One can listen like a brick wall or like a splendid auditorium where every sound comes back fuller and richer. The greatest git one can give another is the purity of one’s attention. It would seem that the soul is a body. For the soul is the moving principle of the body. Nor does it move unless it is moved. First, because seemingly nothing can move unless it is itself moved, since nothing gives what it has not; for instance, what is not hot does not give heat. Secondly, because if there by anything that moves and is not moved, it must be the cause of eternal, unchanging movement; and this does not appear to be the case in the movement of an animal, which is caused by the soul. Therefore the soul is a mover moved. However, every mover moved is a body. Therefore the soul is a body. #RandolphHarris 1 of 19
Further, all knowledge is caused by means of a likeness. However, there can be no likeness of a body to an incorporeal thing. If, therefore, the soul were not a body, it could not have knowledge of corporeal things. Further, between the mover and the moved there must be contact. However, contact is only between bodies. Since, therefore, the soul moves the body, it seems that the soul must be a body. On the contrary, the soul is simple in comparison with the body, in as much as it does not occupy space by its bulk. To seek the nature of the soul, we must premise that the soul is defined as the first principle of life of those things which live: for we call living things “animate,” [is est having a soul] and those things which have no life, “inanimate.” Now life is shown principally by two actions, knowledge and movement. The philosophers of old, not being able to rise above their imagination, supposed that the principle of these actions was something corporeal: for they asserted that only bodies were real things; and that what is not corporeal is nothing: hence they maintained that the soul is something corporeal. This opinion can be proved to be false in many ways; but we shall make use of only one proof, based on universal and certain principles, which shows clearly that the soul is not a body. #RandolphHarris 2 of 19
It is manifest that not every principle of vital action is a soul, for then the eye would be a soul, as it is a principle of vision; and the same might be applied to the other instruments of the soul; but it is the first principle of life, which we call the soul. Now, though a body maybe a principle of life, as the heart is a principle of life in an animal, yet nothing corporeal can be the first principle of life. For it is clear that to be a principle of life, or to be a living thing, does not belong to a body as such; since, if that were the case, every body would be a living thing, or a principle of life. Therefore a body is competent to be a living thing or even a principle of life, as “such” a body. Now that it is actually such a body, it owes to some principle which is called its act. Therefore the soul, which is the first principle of life, is not a body, but the act of a body; thus heat, which is the principle of calefaction, is not a body, but an act of a body. As everything which is in motion must be moved by something else, a process which cannot be prolonged indefinitely, we must allow that not every mover is moved. For, since to be moved is to pass from potentiality to actuality, the mover gives what it has to the thing moved, inasmuch as it cases it to be in act. #RandolphHarris 3 of 19
However, there is such a mover which is altogether immovable, and not moved either essentially, or accidentally; and such a mover can cause an invariable movement. There is, however, another kind of mover, which, though not moved essentially, is moved accidentally; and for this reason it does not cause invariable movement; such a mover, is the soul. There is, again, another mover, which is moved essentially—namely, the body. And because the philosophers of the old believed that nothing existed but bodies, they maintained that every mover is moved; and that the soul is moved directly, and is a body. The likeness of a thing known is not necessity actually in nature of the knower; but given a thing which knows potentially, and afterwards knows actually, the likeness of the thing known must be in the nature of the knower, not actually, but only potentially; thus colour is not actually in the pupil of the eye, but only potentially. Hence it is necessary, not that the likeness of corporeal things should be actually in the nature of the soul, but that there be a potentiality in the soul for such a likeness. However, the ancient philosophers omitted to distinguish between actuality and potentiality; and so they held that the soul must be a body in order to have knowledge of a body; and that it must be composed of the principles of which all bodies are formed in order to know all bodies. #RandolphHarris 4 of 19
There are two kinds of contact; of “quantity,” and of “power.” By the former a body can be touched only by a body; by the latter a body can be touched by an incorporeal thing, which moves that body. Scripture repeatedly acknowledges the existence of natural moral law: true moral principles rooted in the way God made things, addressed to humans as humans (instead of to humans as a believing member of the kingdom of God) and knowable by all people independently of Bible (Job 31.13-15, Romans 1-2). Among other things, what this means is that believers need not appeal to Scripture in arguing for certain ethical positions, say, in legal debates. Indeed, in my own view, the church is to work for a just state, not a Christian state of theocracy. We are not to place the state under Scripture. However, if this is true, where is the source of moral guidance for the state to be just and to punish wrongdoers as Romans 13.1-7 teachers? The answer is the natural moral law. God has revealed enough of His moral law in the creation for the state to do its job. The church preach to unbelievers what Scriptures says about some topic, but when believer argue for their views in the public square of defend them against those who do not accept the Scripture, they should use general principles of moral argument and reasoning. #RandolphHarris 5 of 19
This is precisely what the prophet Amos did. In chapters 1 and 2 of the Book of Amos, he denounced the moral behaviour of several people-groups outside of Israel, and he never once appealed to Scripture. Instead, he was content to rest his case with an appeal to self-evident moral principles in the natural law, which he assumed were known by those without Scripture. However, when he turned to rebuke the people f Israel, for the first time he said that they had violated the “law of the LORD” as reported in Amos 2.4, knowing that they had a familiarity with Holy Scripture. Amos appeared to common ground in all these cases, just as Jesus did in reasoning with he Sadducees, as reported in Matthew 22.23-33 and Paul in evangelizing the Greeks, as reported in Acts 17.16-31. The second aspect of scriptural teaching about extrabiblical knowledge is, Scripture shows people qualified to minister in God’s name in situations that required them to have intellectual skills in extrabiblical knowledge. In Daniel 1.3-4, 2.12-13, 5.7, we see Danial and his friends in a position to influence Nebuchadnezzar, king of Babylon, only because they showed “intelligence in every branch of wisdom.” These men had studied and learned Babylonian science, geometry, and literature. And because of this, they were prepared to serve when the occasion presented itself. #RandolphHarris 6 of 19
I remembering being in a meeting with Dr. Bill Bright, founder of Campus Crusade for Christ, shortly after Ronald Reagan had been elected president. Dr. Bright came into the meeting late because President Reagan had called to ask him to confer with other evangelical leaders in order to suggest a list of qualified evangelicals to serve in his presidential cabinet. With sadness in his heart, Dr. Bright said that after numerous phone conversations with other evangelical leaders, they had concluded that there simply were not many evangelicals with the intellectual and professional excellence for such a high post. C. Everett Koop was all they could think of and, as we know, Mr. Koop got the position of surgeon general. Had evangelicals valued the study of extrabiblical knowledge the way Daniel and his friends did, things may have turned out quite differently. How, then, should this attitude toward extrabiblical intellectual training inform parents and youth groups when they prepare Christian teenagers to go to college and tell teens why college is important? According to various studies, increasing numbers of college freshmen, on the advice of parents, say their primary goal in going to college is to get a good job and ensure a secure financial future for themselves. #RandolphHarris 7 of 19
The goal of higher education for career advancement and a successful future, this parallels a trend in the same students toward valuing a good job more than developing a meaningful philosophy of life. Given this view of a college education, it is clear why the humanities have fallen on hard times. It is equally clear why the level of our public discourse on topics central to the culture wars is so shallow, since it is precisely the humanities that train people to thin carefully about these topics. What is not so clear is why Christians, with a confidence in the providential care and provision of God, would follow the secular culture in adopting this approach to college. How different this approach is compared to the value of a college education embraced by earlier generations of Christians: A Christian goes to college to discover one’s vocation—the area of service to which God has called one—and to develop the skills necessary to occupy a section of the cultural, intellectual domain in a manner worthy of the kingdom of God. A believer also goes to college to gain general information and the habits of thought necessary for developing a well-structured soul suitable for a well-informed, good citizen of both Earthly and Heavenly kingdoms. If the public square is naked, it may be because Christians have abandoned the humanities due to a sub-biblical appreciation for extrabiblical knowledge. #RandolphHarris 8 of 19
Some people pledge themselves to the spiritual service of ignorant unawakened humankind. For this ideal one sacrifices oneself to the point of stopping one’s own liberation just when it is about to be realized. One who is delivered from sin and free from illusion, who is emancipated from suffering for all time because the flesh can catch one no more, has earned the right to infinite rest in the eternal life. However, one has also the power to choose otherwise. One may stop at its very threshold and renounce the reward it offers. Since the phenomenal World has nothing to offer one, the only reason for such a choice can be compassionate thought for the benighted creatures one is about to leave behind. If one refrains from the final mergence into the kingdom of Heaven, it is not only because one wants to be available for the enlightenment of one’s more hapless fellows, but also because one knows that one has been in a Heavenly state from the beginning and has never left it. Among those who have attained this higher life, who feel its power and sense its peace, there are some who wish that others shall attain it too. We say some for the very powerful reason that not all are able to find it in their hearts to return to this bleak Earth of ours, with its unwellness and morbidity, its sins and sufferings, its evil and ignorance, when there stretches invitingly before them the portals of a diviner World, with its sublime harmony and beauty, its burden-free peace and goodness. #RandolphHarris 9 of 19
The greatest sacrifice a being can offer is that of wisdom, which means simply that the enlightened person should give oneself and use one’s wisdom for the benefit of others. This is also why the greatest charity is to give the truth to humankind. Therefore, the noblest self-actualized beings give themselves secretly and concentratively to a few or openly and widely to the many to enlighten, guide, and inspire them. They know that this twofold way is the one in which to help humankind, that public work is not enough, that those who wish to do not only the most widespread good in the time open to them but also the most enduring good, must work deeply and secretly amongst a few who have dedicated themselves to immediate or eventual service in their own turn. Thus, compassion is rendered more effective through being guided by intelligence. To the few in the inner circle, the self-actualized transmits one’s best thought, one’s hidden knowledge, one’s special grace, one’s most mystical power. How grand is the service such a sage can render all those who accept the light of one’s knowledge! Then indeed is one, in Shakespeare’s phrase, “The star to every wandering barque.” Do not fall into the error of believing that, if one speaks openly these doctrines to others, or writes of them publicly, one is seeking to make proselytes. #RandolphHarris 10 of 19
The religious missionary eagerly seeks to proselytize, but the philosophic expounder cannot. This is because one is not governed by the emotional desire to witness a large number of conversations but by the clear understanding of evolutionary operations—an understanding which enables one to see what is and is not possible, what is and is not suitable, at each stage of those operations. One is not, like the missionary, seeking any personal satisfaction by making an emotional or intellectual conquest. The illuminate has a cosmic outlook. One thinks and feels for all creatures no less than for oneself. So you think that these ancient illuminati, full of high intimations and carrying great lights in their hands, appeared before the World out of their silence and solitude to suffer its ridicule and contempt because they wished to brag about themselves or to amaze them? They came because they dared not disobey compassion’s call save at the pain of being false to all that they knew to be true. The self-actualized makes the highest conceivable sacrifice in willing to return to Earthly life for times without end solely for the benefit of all creatures. People sometimes ask why anyone should give up even a part of one’s time to unpaid service. #RandolphHarris 11 of 19
However, the truth is that the self-actualized is always paid by the friendship and gratitude, the trust and affection, which those one has helped return one. And if it be further said that these are mere intangibles which do not pay for the time and energy one gives, the answer is that they often are convertible into the most tangible of things. For if one is in real need of a home, a machine, a piece of domestic furniture, or a form of personal service, one has only to express that need and those whom one has helped will provide it. Nay, there are times when one need not even express it, when the silent magic of thought will prompt someone to offer the provision quite spontaneously and voluntarily. Anyway, the self-actualized does not give one’s service with any thought about the getting or non-getting of rewards. One gives it because one thinks it right to do so and because one enjoys the satisfaction of giving a helping hand to the spiritually needy. One is doing what one likes. Now we have to take a closer look at what we mean by specifically human aggression. The first is, biologically programmed type, the same defensive mechanism that in animals. The latter type takes the form of human cruelty on the one hand and, on the other, of that passionate enmity toward life, that hatred of life what we call necrophilia. #RandolphHarris 12 of 19
The biologically programmed human aggressiveness, which is identical to animal aggression is relatable because the animal’s neurophysiological organization, which is the same in humans, makes it react aggressively if its vital interests are threatened. A human being responds the same way. However, in humans the reaction, this reactive or defensive aggressiveness, is much more extensive. There are three reasons. One is that the animal experiences only present threats. All it knows is: “At this moment I am threatened.” The human being, with their mental powers, can imagine the future. Consequently, one can experience a threat that may not exist now but may well exist in the future. One therefore reacts aggressively not only to threats existing at the moment but also to one’s future. That provides the reactive aggression with a much larger field in which to function, for the number of human beings is very large, as is the number of situations in which a threat to them may exist in the future. Another reason why reactive aggression has a larger playground in humans is that humans are subject to suggestion while animals are not. You can convince a human being that one’s life or one’s freedom is threatened. You use words and symbols to do that. An animal cannot have its “brain washed,” because it lacks the symbols, the words, essential to brainwashing. It makes no difference to one’s reactions that one only believes oneself threated. #RandolphHarris 13 of 19
I do not have to speak at any length about the many cases in which wars were made possible because people had been made to believe they were threatened. The power of suggestion had created the aggressiveness needed to drive people into battle. Then there is still a third and final reason. A human being has special interests that are closely linked to the values, ideals, and institutions which one identifies. An attack on the ideals or persons central to one’s life, on the institutions that are scared to one, can be as threatening to one as an attack on one’s life or on one’s source of food. Any number of things can be so precious to one: the idea of freedom, the idea of honour, one’s parents, one’s father, one’s mother, in some cultures one’s ancestors, the state, the flag, the government, religion, God. Any of those values, institutions, or ideals may be as important to one as one’s own physical existence. If they are threatened, one reacts with hostility. If we put all three factors together, we can understand why defensive hostility in humans is so much more extensive than it is in animals, even through the mechanism in which it is based is identical in human and animal. Humans experience many more threats, or experiences more things as threats, than the animal possibly can. #RandolphHarris 14 of 19
If we have put off admitting our sins to God, confession may need to come first in our devotional time. There is also the probability that during Scriptural meditation, or even during adoration, further hidden sins will come to light. So our moments of devotion may be filled with repeated confession. It is instructive to notice that Psalm 139, which systematically contemplate God’s omnipotence and omniscience, ends with a prayer for divine investigation of the Psalmist’s soul: “Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting,” reports Psalm 139.23, 24. Likewise, as Isaiah was worshipped he cried out in confession, “Woe to me! I am ruined! For I am a man of unclean lips, and I live along a people of unclean lips, and my eyes have seen the King, the Lord Almighty,” reports Isaiah 6.5. If you are concerned about our own spiritual formation of that of others, this vision of the kingdom is the place we must start. Remember, it is the place where Jesus started. It was the gospel he preached. He came announcing, manifesting, and teaching the availability and nature of the kingdom of the Heavens. “For I was sent for this purpose,” reported in Luke 4.43. That is simply a fact, and if we are faithful to it, do justice to it in full devotion, we will find our feet firmly planted on the path of Christian spiritual formation. #RandolphHarris 15 of 19
Scripture speaks both of holiness we already possess in Christ before God and a holiness in which we are to grow more and more. The first is the result of the work of Christ for us; the second is the result of the work of the Holy Spirit in us. The first is perfect and complete and is ours the moment we trust Christ; the second is progressive and incomplete as long as we are in this life. The objective holiness we have in Christ and the subjective holiness produced by the Holy Spirit are both gifts of God’s grace and are both appropriated by faith. However, the perfect holiness we have in Christ is the answer to our dilemma of how we can appear daily before a perfectly holy God, when even our best deeds are stained and polluted. Our lack of understanding of the distinction between the holiness we do have in Christ and the holiness we want to find in ourselves caused some to say that we mistakenly hope to find in ourselves something that can be found in Christ alone. The kingdom of God is the range of God Himself, from everlasting to everlasting (Psalm 103.17; see also Psalm 93.1-2; Daniel 4,3; 7.14; and so on). The planet Earth and its immediate surroundings seem to be the only place in creation where God permits His will to be not done. #RandolphHarris 16 of 19
Therefore we pray, “Thy kingdom come, Thy will be done, on Earth as it is in Heaven,” and hope for the time when that kingdom will be completely fulfilled even on Earth (Luke 21.31; 22.18)—where in fact it is already present (Luke 17.21; John 18.36-37) and available to those who seek it with all their hearts (Matthew 6.13; 11.12; Luke 16.16). For those who do so seek it, it is true even now that “all thing work together for their good,” reports Romans 8.28, and that nothing can cut them off from God’s inseparable love and effective care (Romans 8.35-39). That is the nature of a life in the kingdom of the Heavens now. “And behold, it is wisdom in God that we should obtain these records, that we may preserve unto our children the language of our fathers; and also that we may preserve unto them the word which have been spoken by the mouth of all the holy prophets, which have been delivered unto them by the Spirit and power of God, since the World began, even down unto this present time. And it came to pass that after this manner of language did I persuade my brethren, that they might be faithful in keeping the commandments of God. And it came to pass that we went down to the land of our inheritance, and we did gather together our gold, and our silver, and our precious things. #RandolphHarris 17 of 19
“And after we had gathered these things together, we went up again unto the house of Laban. And it came to pass that we went into Laban, and desired him that he would give unto us the records which were engraven upon the plates of brass, for which we would give him our gold, and our sliver, and all our precious things. And it came to pass that when Laban saw our property, and that it was exceedingly great, de did lust after it, insomuch that he thrust us out, and sent his servants to slay us, that he might obtain our property. And it came to pass that we did flee before the servants of Laban, and were obliged to leave behind our property, and it fell into the hands of Laban. And it came to pass that we fled into the wilderness, and the servants of Laban did not overtake us, and we hid ourselves in the cavity of a rock,” reports 1 Nephi 3.19-28. O God, Who in Thy loving-kindness dost both begin and finish all good things; grant that as we glory in the beginnings of Thy grace, so we may rejoice in its completion; through Jesus Christ our Lord. O Lord, when the World’s unbelievers reject thee, and are so forsaken by thee that thou calls them no more, it is to Thine own Thou does turn, for in such seasons of general apostasy they in some measure backslide with the World. O how free is Thy grace that reminds them of the danger that confronts them and urges them to persevere in adherence to Thyself! #RandolphHarris 18 of 19
I bless thee that those who turn aside may return to thee immediately, and be welcomed without anything to commend them, notwithstanding all their former backslidings. I confess that this is suited to my case, for of late I have found great want, and lack of apprehension of divine grace; I have been greatly distressed of soul because I did not suitably come to the fountain that purges away all sin; I have labored too much for spiritual life, peace of conscience, progressive holiness, in my own strength. I beg thee, show me the arm of all might; give me to believe that Thou can do for me more than I ask or think, and that, though I backslide, Thy love will never let me go, but will draw me back to Thee with everlasting cords; that Thou does provide grace in the wilderness, and can bring me out, leaning on the arm of my Beloved; that Thou can cause me to talk with Him by the rivers of waters in a straight way, wherein I shall not stumble. Keep me solemn, devout, faithful, resting of free grace for assistance, acceptance, and peace of conscience. Almighty and everlasting God, Whose paths are always mercy and truth, grant, we beseech Thee, that we who are fostered by Thy tenderness may also grow up with an increase of piety; through Jesus Christ our Lord. #RandolphHarris 19 of 19
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God’s Infinite Liberality Will Always Exceed All Our Wishes and Our Thoughts—God is Always Giving!
Spread your arms to those with needs, and serve with joy and zest; fill each day with golden deeds, and give your very best. Our beliefs about what we are and what we can be precisely determine what we will be. The real art of communication is not only to say the right thing in the right place, but to leave unsaid the wrong thing at the tempting moment. The force of words, being (as I have formerly noted) too weak to hold people to the performance of their covenants; there are in humans true nature, but two imaginable helps to strengthen it. And those are either a fear of the consequences of breaking their word; or a glory, or pride in appearing not to need to break it. This later is generosity too rarely found to be presumed on, especially in the pursuers of wealth, command, or sensual pleasures; which are the greatest part of humankind. The passion to be reckoned upon, is fear; whereof there be two very general objects: one, the power of the spirits invisible; the other, the power of those people they shall therein offend. Of these two, though the former be the greater power, yet the fear of the later is commonly the greater fear. The fear of the former is in every person, one’s own religion: which has place in the nature of humans before civil society. The later has not so; at least place enough, to keep people to their promises; because in the condition of mere nature, the inequality of power is not discerned, but by the even of battle. #RandolphHarris 1 of 17
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The Condition Upon which God Hath Given Liberty to Humans is Eternal Vigilance!
An individual’s self-concept is the core of one’s personality. It affects every aspect of human behaviour: the ability to learn, the capacity to grow and change, the choice of friends, mates, and careers. It is no exaggeration to say that a strong beneficial self-image is the best possible preparation for success in life. The Master has one’s shortcomings or frailties just as we all have, but one also had what few of us have—a direct contact with God. Where is the person who is wise enough to give everyone else spiritual guidance, personal advice, marital counsel, and prediction of future? Who with a single look knows all about you as one already knows all about God and the Universe? Let us not look for fantasies of wishful thinking but see humans as humans. Let one not expect to find perfection in any mortal. Let one be satisfied to find someone who has so developed one’s spirituality that one is worthy to lead those who are still much in the rear. There is no being without one’s defects: it is a dreamer’s notion that the perfect human being exists on our planet. Hence the disciples who servilely copy their guru in all things may copy one’s defects too! Where is such a master, such a faultless paragon of virtue wisdom strength and pity, to be found? #RandolphHarris 1 of 21
Look where we will, every person falls short of the ideal, shows an imperfection or betrays a weakness. The ideal self-actualized person portrayed in philosophical (as distinct from mystical) books, has not come to life in our times however much one may have done so in ancient times. Behind the majestic phrases of most of these spiritual teachers, we usually find in the end of a searching investigation based on living with them or on the historic fact of their lives, that there stand for frail mortals. Hence those few who emerge as being one with, and not inferior to, their teachings stand out all the more truly as great beings. It is misleading to put such a person forward, as so many people put one forward, as being faultless. One’s consciousness of God may be perfect, but one’s conduct as a human being may be not. Is there anywhere a faultless person? One may be wise but one may not be wise all the time. For history shows lapses of judgment, impulsive actions, and other regrettable happenings due to karmic pressures even where least expected. There are many ways to undermine the student-professor relationship: if the guru is put upon an unreachable pedestal, if one is turned into a god and one’s humanness is denied, or if the guru is believed to be perfection itself. The possibility for perfection in any person is a debatable point. #RandolphHarris 2 of 21
When considering fame it can be useful and convenient to consider ill-famed or infamy, this arising when there is a circle of persons who know ill of an individual without having met one personally. The obvious function of ill-fame is social control, of which two distinct possibilities must be mentioned: Formal social control is the first. There are functionaries, and circles of functionaries, employed to scan various publics for the presence of identifiable individuals whose record and reputation have made them suspect, or even “wanted” for arrest. For example, during a mental hospital study, I knew a patient who had “town parole” and also a record of having harassed some youths. On entering any of the neighbouring movies houses he was likely to be spotted by the manager and made to leave. He was, in short, too ill-famed to attend movies in the neighbourhood. Well-known “hoods” have had the same problem, but a scale larger than could be effected by theater managers. It is here that one deals with further examples of the occupation of making persona identifications. Floorwalkers in stores, for example, sometimes have extensive records of the appearance of professional shoplifters along with that identity peg called the modus operandi. #RandolphHarris 3 of 21
The production of personal identification may in fact be accorded a social occasion of its own, as in the police line-up. Dickens, in describing the social mixing of prisoners and visitors in a London jail, provides another example, called “sitting for one’s portrait,” whereby a new prisoner was obliged to sit in a chair while the guards gathered and looked at the individual, fixing one’s image in their kinds so as to be able to spot the individual later. Functionaries whose job is to check up on the possible presence of the ill-reputed may operate in the public at large; and this time the famed can be seen to be in much the same position as the ill-famed. It is possible for the circle of those who know of an individual (but are not known by one) to include the public at large, not merely those employed to make identifications. (In fact the terms “fame” and “ill-famed” imply that the citizenry at large must possess an image of the individual.) No doubt the mass media play the central role here, making it possible for a “private” person to be transformed into a “public” figure. Now it seems the case that the public image of an individual, that is, the image of one available to those who do not know one personally, will necessarily be somewhat different from the image one projects through direct dealings with those who know one personally. #RandolphHarris 4 of 20
Where an individual has a public image, it seems to be constituted from a small selection of acts which may be true of one, which facts are inflated into a dramatic and newsworthy appearance, and then used as a full picture of one. In consequence a special type of stigmatization can occur. The figure the individual cuts in daily life before those with whom know has routine dealings is likely to be dwarfed and spoiled by virtual demands (whether favourable or unfavourable) created by one’s public image. This seems especially to occur when the individual is no longer engaged in newsworthy larger events and must everywhere face being received as someone who no longer is what one once was; it seems also likely to occur when notoriety is acquired due to a brief and uncharacteristic, accidental event which exposes the individual to public identification without providing one any compensating claim to desired attributes. In law, efforts of an individual to remain a private citizen or regain that status have come to form part of the question of privacy. People have the right to be let alone. An implication of these comments is that the famous and the infamous ay have more in common than either has with what headwaiters and gossip columnists call “nobodies,” for whether a crowd wants to show love of hate for an individual, the same disruption of one’s ordinary movement can occur. #RandolphHarris 5 of 21
This type of lack of anonymity is to be contrasted to the type based on social identity, as when an individual with a physical imperfection feels he or she is constantly stared at. Infamous hangmen and famous actors have both found it expedient to board a train at an unanticipated station or to wear a disguise; individuals may even find themselves using stratagems to escape hostile public attention that they also used at an earlier time in their story to escape adulatory attention. In any case, readily accessible information about the management of personal identity is t be found in the biographies and autobiographies of famous and infamous people. An individual, then, may be seen as the central point in a distribution of persons who either merely know about one or know one personally, all of whom may have somewhat different amounts of information concerning one. Let me repeat that although the individual’s daily round will routinely bring one into contact with individuals who know one differently, these differences will ordinarily be incompatible; in fact, some kind of single biographical structure will be sustained. #RandolphHarris 6 of 21
A person’s relationship to one’s boss and one’s relationship to one’s child may be vastly different, so that one cannot easily play the part of employee while playing the part of father, but should the person, while walking with one’s child, meet one’s boss, a greeting and introduction will be possible without either the child or the boss radically reorganizing their personal identification of the person—both having known of the existence and role of the other. He well-established etiquette of the “curtesy introduction,” in fact, assumes that the person we have a role relation to quite properly has other kinds of relationships to other kinds of person. I assume, then, that the apparently haphazard contacts of everyday life may still constitute some kind of structure holding the individual to one biography, and this in spite of the multiplicity of selves that role and audience segregation allow one. We have now begun to look at a characteristic whose development markedly distinguishes the human from other animal–’our greater ability to steer behaviour in a particular direction. The potential for this is to come extent built in; that is why it was worth while studying in such detail the process of learning to recognize a triangle. That process is the prototype for all direction-giving processes. #RandolphHarris 7 of 21
Simplifying grossly, we may say that because of the way the eye is constructed, its attention travels between angles until the structure “triangle” is registered. When this happened very often, a more permanent structure is established: the concept of t for triangle. Once this has happened, the concept “triangle” sometimes comes to mind when angles are perceived. We begin sometimes to think “triangle” before we have counted the corners. Here is a kind of system where the perception of two angles (or sometimes just one) can call forth the concept “triangle,” and where the concept of “triangle” calls forth the activity of looking for angles. “Looking for” (formally called expectancy) is a direction- giving process, closely related to attention-giving. Referring to the reciprocal facilitations which operate when looking at the triangle. Attention is the central reinforcement of a sensory process. But the same process is called expectancy when the sensory reinforcement is delayed. I shall usually call this process “expectation.” Seeing an angle, the eye is drawn along a line to the adjacent angle. This is the influence of the past. It can however become the influence of the future. Because the eye is drawn along, there is an element of action. A neural organization can come into being, which involves both an expectation of what will happen next, and an impulse to do the next thing. #RandolphHarris 8 of 21
Structural changes produce enduring concepts, and perhaps quite elaborate structures of ideas and feelings which give meaning to much that happens. One consequence of such structures is to make it possible for us to expect events to happen which have not happened yet. Expectations can cause a message to get organized in a more powerful way than the message would warrant if the structures had not already become established, and in a more powerful way than other messages coming in at the same time. Expectations give meaning to current events. So much so that expectation is often the same as meaning. If the central “steps” assembly reverberates easily and is a relatively enduring structure, than a great variety of messages about height can evoke a sense of danger—height will come to stand for sanger; height will bring with it the expectation that something dangerous is about to happen. This sense of danger will have come from the person’s anticipation that he or she is about to remember a painful experience associated with the upstairs room. This anticipation is called signal anxiety: the present situation is a signal (symbol) that something else will happen next, in this case, something undesirable. #RandolphHarris 9 of 21
The central process which lead to expectancy and meaning can also act selectively so that certain stimuli are sought for—“selected.” Insofar as people’s lives in society, as one of many creaturely beings, as one of many individuals, one is influenced by one’s environment. One also constantly abuts against one’s intrinsic limits. Being justified by grace, simul peccator et justs, one runs the permanent risk of negating one of the two poles of one’s existence, sin or justice. Thus one does not live in a comfortably peaceful region, but rather on a spiritual boundary line between the demonic—or the realm of idolatry, of misinterpretation—and justice by grace. Ultimately this situation, which is psychologically translated as an awareness of sin, stems from the “spiritual cleavage” between essence and existence, between Eden and the World. It is the drama and also the privilege of modern humans that one is more conscious than one’s forerunners were of this “boundary situation.” Hence the existential questions that crop up in one concerning the means of being, of existence and of life, to which one finds no ultimate answer in oneself. No answer does not mean that a person is not ultimately concerned regarding the dilemmas of existence. Far from it, an analysis of one’s situation shows that humans are away of something that calls for unconditional allegiance. #RandolphHarris 10 of 21
Beyond the contradictions of the dialectic of existence one senses, however dimly, a sort of undercurrent to being, a ground of being where contradictions would be resolved and dilemmas uncoil themselves if one could reach so far. The great religions and their philosophical or political substitutes have tried to give it a name and to elaborate means of allegiance to it. The Christian faith knows that this unconditional concern has been revealed to us in Jesus as the Christ. The ultimate ground of being in one other than God. The method of apologetics, therefore, would consist in witnessing to the New Being in Jesus as Christ at the moment when humans reach awareness of the Unconditional in oneself. To be efficient today, the theological norm must be apprehended ad an answer to human’s situation, as the name for the ultimate ground of being. This is why we follow a method of correlation wherein an existential analysis, a transcendent realism, lays bare human’s ultimate concern and proceeds to show that the New Being in Jesus as the Christ is the God-given answer to human’s questions, the unfolding of one’s situation, the justification by grace of one’s existence. #RandolphHarris 11 of 21
When a person is ultimately concerned, when one has reached the bottom of being and has given oneself to it, even thought in doubt and with hesitancy—for these belong to one’s situation as human—then one is indeed justified by faith. Whether one knows it or not, whether one has heard of Christ or not, one is then grasped by the New Being. For this is the Protestant protest: to assert God in the midst of the demonic, the Unconditional amidst the conditioned. This is justification by grace alone: to be take hold of by the Christ now, not doctrinally but existentially, not in theory but in fact. Every unconditional concern stamps a person as having been reached by the New Being in Christ, by a reality in which the self-estrangement of our existence is overcome, a reality of reconciliation and reunion, of creativity, meaning and hope. Adhesion to the Unconditional resolves the contradictions of the conditions of existence. Then the New Being re-establishes the courage to be, which is rooted in the God who appears when God has disappeared in the anxiety of doubt. Then humans are justified by grace alone. We must bring light to the unconditional concern of humans and show the identity of the Unconditional, with which humans are concerned, with the New Being manifested in Jesus Christ. #RandolphHarris 12 of 21
Hence the norm is best expressed thus: The material norm of systematic theology today is the New Being in Jesus as the Christ as our ultimate concern. Theology is interested in this ultimate or unconditional concern in itself. In the Christian faith it is equated with Christ himself as the revealer of the New Being. Theology today has to show people Christ as the Revelation of the Unconditional. The Eye of Providence or the all-seeing eye is a symbol showing an eye surrounded by rays of light or glory, and usually enclosed by a triangle. It is sometimes interpreted as representing the eye of God keeping watch on humankind. In 1782 the Eye of Providence was adopted as part of the symbolism on the reverse side of the Great Seal of the United States of America. On the seal, the Eye is surrounded by the words “Annuit Coeptis,” meaning “He approves (or has approved) our undertakings,” “Novus Ordo Seclorum,” meaning “New Order of the Ages,” and the lowest level of the pyramid showing the years 1776 in Roman numerals. The Eye is positioned above an unfinished pyramid with thirteen steps, representing the original thirteen states and the future growth of the country—Manifest Destiny. The combined implication is that the Eye, or God favours the prosperity of the United States of America. #RandolphHarris 13 of 21
It is written: “The grace of God is life everlasting,” reports Romans 6.23. However, life everlasting consists in the vision of the Divine essence, according to the words: “This is eternal life, that they may know Thee the only true God,” excreta reports John 17.3. Therefore to see the essence of God is possible to the created intellect by grace, and not by nature. Knowledge is regulated according as the thing known is the knower. However, the thing known is in the knower according to the mode of the knower. Hence the knowledge of every knower is ruled according to its own nature. If therefore the mode of anything’s being exceeds the mode of the knower, it must result that the knowledge of the object is above the nature of the knower. Now the mode of being of things is manifold. For some things have being only in this one individual matter; as all bodies. However, others are subsisting natures, not residing in matter at all, which, however, are not their own existence, but receive it; and these are the incorporeal beings, called Angels. However, to God alone does it belong to His own subsistent being. Therefore what exists only in individual matter we know naturally, forasmuch as our soul, whereby we know, is the form of certain matter. Now our soul possesses two cognitive powers; one is the act of a corporeal organ, which naturally knows things existing in individual matter; hence sense knows only the singular. #RandolphHarris 14 of 21
There is another kind of cognitive power in the soul, called the intellect; and this is not the act of any corporeal organ. Wherefore the intellect naturally knows natures which exist only in individual matter; not as they are in such individual matter, but according as they are abstracted therefore by the considering act of the intellect; hence it follows that through the intellect we can understand these objects as Universal; and this is beyond power of the sense. Now the angelic intellect naturally knows natures that are not in matter; but this is beyond the power of the intellect of our soul in the state of its present life, untied as it is to the body. It follows therefore that to know self-subsistent being is natural to the divine intellect alone; and this is beyond the natural power of any created intellect; for no creature is its own existence, forasmuch as its existence is participated. Therefore the created intellect cannot see the essence of God, unless God by His grace united Himself to the created intellect, as an object made intelligible to it. This mode of knowing God is natural to an Angel—namely, to know Him by His own likeness refulgent in the Angel oneself. However, to know God by any created similitude is not to know the essence of God, as was shown above. Hence is does not follow that an Angel can know the essence of God by one’s own power. #RandolphHarris 15 of 21
The general pattern of personal transformation, which also applies to spiritual formation in the Christian tradition, should now be clear. Indeed, this is the pattern of al human accomplishment, even that which—like spiritual formation can only occur at the initiative and through the constant direction and upholding of God, or through grace. To keep the general pattern in mind, we will use the little acronym “VIM,” as in the phrase “vim and vigour.” Vision, Intention, Means. “Vim” is a derivative of the Latin term “vis,” meaning direction, strength, force, vigour, power, energy, or virtue; and sometimes meaning sense, import, nature, or essence. Spiritual formation in Christlikeness is all of this to human existence. It is the path by which we can truly, as Paul told the Ephesians, “be empowered in the Lord and in the energy of his might,” as reported in Ephesians 6.10 and “become mighty with his energy through his Spirit entering into the inward person,” reports Ephesians 3.16. If we are to be spiritually formed in Christ, we must have and must implement the appropriate vision, intention, and means. Not just any path we take will do. If this VIM pattern is not in place properly and held there, Christ simply will not be formed in us. #RandolphHarris 16 of 21
Larger segments, especially classic texts, are tailor-made for meditation. The Ten Commandments, with the first four Godward commands, and the six manward injunction following, should be regularly murmured in reverent self-examination (cf. Exodus 20.1-17 and Deuteronomy 5.1-22). There are eight Beatitudes which consecutively considered poverty of spirit, mouring over sin, gentleness, spiritual hunger, mercy, purity, peacemaking, and persecution. The Lord’s Prayer begins with the foundational awareness “Our Father, who art in Heaven” and then presents three upward petitions and three horizontal petitions—a perfect pattern for prayer and meditation. There are endless possibilities, including he so-called kenosis passage, Philippians 2.5-11, which begins, “Your attitude should be the same as that of Christ Jesus.” Other food for meditation includes Jesus’ parables, the Psalms, and the epigrams of James. Both practical and esoteric passages can provide divine substance for reverent soul chatter. The effect of meditation are supernal, bringing: Revival—“The law of the Lord is perfect, reviving the soul,” reports Psalm 19.7. Wisdom—“The statutes of the Lord are trustworthy, making wise the simple,” reports Psalm 19.7; “Oh, how I love your law! I meditate on it all day long. Your commands make me wiser than my enemies, for they are ever with me,” reports Psalm 119.97, 98. #RandolphHarris 17 of 21
Increases in our Faith—“Consequently, faith comes from hearing the message, and the message is heard through the word of Christ,” reports Romans 10.17. We may be challenged, convicted, and exhilarated with the call to meditation. The question is, how is this to be done? The Scriptures say it should be continual, telling us we ought to mediate “day and night” reports Psalm 1.2; cf. 119.97), and even while we lie awake at night reports Psalm 63.6; 119:148. Ideally, we are to make meditation part of our regular devotion, giving hidden time to reverently muttering God’s Word. However, even our bust schedules can be punctuated with Scriptural meditation—in the car, at lunch break, or waiting for a bus. Select a choice text, write in on a card, and slip it into your pocket. Pull it out on those spare moments. Murmur it. Memorize it. Pray it. Say it. Share it. The discipline of meditation is a must. Moses told Israel as he finished the “Songs of Moses”: “Take to heart all the words I have solemnly declared to you this day. They are not just idle words for you—they are your life,” reports Deuteronomy 32.46,47. “Then he said, ‘Here I am, I have come to do your will.’ And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all,” reports Hebrews 10.9-10. #RandolphHarris 18 of 21
The great mistake made by most of the Lord’s people is in hoping to discover in themselves that which is to be found in Christ alone. Most of us have a tendency to seek within ourselves what is to be found in Christ alone. O Merciful God, that we who by violating the Divine precepts fell away from the happiness of Paradise, may by the keeping of Thy commandments regain the access to eternal bliss; through Jesus Christ our Lord. No person is obliged to accuse oneself. A covenant to accuse oneself, without assurance of pardon, is likewise invalid. For in the condition of nature, where every person is judge, there is no place for accusation: and in the civil state, the accusation is followed with punishment; which being force, a person is not obliged not to resist. The same is also true, of the accusation of those, by whose condemnation a person falls into misery; as of a father, wife, or benefactor. For the testimony of such an accuser, if it be not willingly given, is presumed to be corrupted by nature; and therefore not to be received: and where a person’s testimony is not to be credited, one is not bound to give it. Also accusations upon torture, are not to be reputed as testimonies. #RandolphHarris 19 of 21
For torture is to be used but as means of conjecture, and light, in the further examination, and search of truth; and what is in that case confessed, tends to ease of one that is tortured; not to the informing of the torturers: and therefore ought not to have the credit of a sufficient testimony: for whether one deliver oneself by true, or false accusation, one does it by right of preserving one’s own life. Lehi’s sons return to Jerusalem to obtain the plates of brass—Laban refuses to give the plates up—Nephi exhorts and encourages his brethren—Laban steals their property and attempts to slay them (sliving)—Laman and Lemuel smite Nephi and Sam and are reproved by an Angel. About 600-592 Before Christ. “And it came to pass that I, Nephi, returned from speaking with the Lord, to the tent of my father. And it came to pass that he spake unto me, saying: Behold I have a dreamed a dream, in the which the Lord hath commanded me that thou and thy brethren shall return to Jerusalem. For behold, Laban hat the record of the Jews and also a genealogy of my forefathers, and they are engraven upon plates of brass. Wherefore, the Lord hath commanded me that thou and thy brothers should go unto the house of Laban, and seek the records, and being them down hither into the wilderness. #RandolphHarris 20 of 21
“And now, behold thy brothers murmur, saying it is a hard thing which I have required of them; but behold I have not required it of them, but it is a commandment of the Lord. Therefore go, my son, and thou shalt be favoured of the Lord, because thou has not murmured,” reports 1 Nephi 3.1-6. O Lord, help me to approach thee with becoming conception of Thy nature, relations and designs. Thou inhabitest eternity, and my life is nothing before thee; Thou dwellest in the highest Heaven and this cannot contain Thee; I live in a house of clay. Thy power is almighty; I am crushed before the moth. Thy understanding is infinite; I know nothing as I ought to know. Thou canst not behold evil; I am vile. In my ignorance, weakness, fears, depression, may Thy Spirit help my infirmities with supplies of wisdom, strength and comfort. Let me faithfully study my character, be willing to bring it to light, observe myself in my trials, judge the reality and degree of my grace, consider how I have been ensnared or overcome. Grant that I may never trust my heart, depend upon any present resolutions, but be strong in the grace of Jesus: that I may know how to obtain relief from a guilty conscience without feeling reconciled to my imperfections. Sustain me under my trials and improve them to me; give me grace to rest in thee, and assure me of deliverance. May I always combine they majesty with thy mercy, and connect Thy goodness with Thy greatness. Then shall my heart always rejoice in praises to thee. #RandolphHarris 21 of 21
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The business of expanding your consciousness is not an option. Either you are expandable or you are expendable. Many people are mislead into thinking, as popular reports sometimes suggest, that neurophysiologists have found many answers to the problem of human behaviour. Most scholars in the field of the neurosciences, on the contrary, have a very different attitude. Our knowledge and concepts of the central neural organization of aggressive behaviour are constricted by the fact that most of the information has been derived from animal experiments, hence almost nothing is known about the relation of the central nervous system to the “feeling” or “affective” aspects of emotions. We are entirely confined to observation and experimental analysis of the expressive or behavioural phenomena and the objectively recorded peripheral bodily changes. Obviously, even these procedures are not entirely reliable, and despite extensive research efforts it is difficult to interpret behavioral on the basis of these clues alone. Those who hope to solve the problem of the neurophysiology of the mind are like people at the foot of a mountain. They stand in the clearings they have made on the foothills, looking up at the mountain they hope to scale. #RandolphHarris 1 of 20
However, the pinnacle of neurophysiology is hidden in eternal clouds and many believe it can never be conquered. Surely if the day does dawn when a human reached complete understanding of one’s own brain and mind, it may be one’s greatest conquest, one’s final achievement. There is only one method that a scientist may use in one’s scientific work. This is the method of observation of phenomena of nature followed by comparative analysis and supplemented by experimentation in the light of reasoned hypothesis. Neurophysiologist who follow the rules of the scientific method in al honesty will hardly pretend that their own scientific work entitles them to answer these questions. Not only the neurosciences and psychology but many other fields need to be integrated to create a science of humans—fields such as paleontology, anthropology, history, the history of religions (myths and rituals), biology, physiology, genetics. The subject matter of the “science of humans” is human: human as a total biologically and historically evolving being who can be understood only if we see the interconnectedness between all one’s aspects, if we look at one as a process occurring within a complex system with many subsystems. #RandolphHarris 2 of 20
The behavioural sciences (psychology and sociology), are interested mainly in what people do and how one can be made to do what one does, not why one does what one does and in who one is. They have to a considerable extent become an obstacle to and a substitute for the development of an integrated science of humans. The brain is more and more understood as a whole, as one system, so that behaviour cannot be explained by referring to some of its parts. Impressive data supporting this view have been presented by E. Valenstien, who has shown that the supposed hypothalamic “centers” for hunger, thirst, pleasures of the flesh excreta, are not, if they really exist, as pure as previously thought—that stimulation of a “center” for one behaviour can elicit behaviour appropriate to another if the environment provides stimuli consistent with the second. Aggression (actually, nonverbal communication of threat) elicited in a squirrel monkey will not be believed by another monkey if the threat is made by the second monkey’s social inferior. These data are consistent with the holistic view that the brain takes account, in its reckoning of what behaviour to command, of more than one strand of incoming stimulation—that the total state of the physical and social environment at the same time modifies the meaning of a specific stimulus. #RandolphHarris 3 of 20
However, the skepticism regarding the capacity of neurophysiology to explain human behaviour adequately does not means a denial of the relative validity of the many experimental findings, especially in the last five decades. These findings, while they might be reformulated and integrated in a more global view, are valid enough to give us important clues for the understanding of one kind of aggression, that of defensive aggression. Neurophysiologist have concentrated their efforts on finding the brain areas which are the substrates of the most elementary impulses and behaviours needed for survival because Dr. Darwin propositioned that the structure and functioning of the brain is governed by the principle of the survival of the individual and the species. There is general agreement with MacLean’s conclusion, who called these basic brain mechanisms the four Fs: feeding, fighting, fleeing, and the performance of pleasures of the flesh activities. As can easily be recognized, these activities are vitally necessary for the physical survival of the individual and the species. (That humans have basic needs beyond physical survival whose realization is necessary for their functioning as a total being will be discussed later.) #RandolphHarris 4 of 20
As far as aggression and flight are concerned—they are controlled by different areas of the brain, but the term “controlled” is quite inadequate. The response is one process going on in other parts of the brain, interacting with the specific area which is stimulated. Nonetheless, it has been shown, for example, that affective reaction of rage and its corresponding aggressive behaviour pattern can be activated by direct electrical stimulation of various areas, such as the amygdala, the lateral hypothalamus, some parts of the mesencephalon, and the central gray matter; and it can be inhibited by stimulating other structures, such as the septum, the circumvolution of the cingulum, and the caudal nucleus. With great surgical ingenuity some investigations were able to implant electrodes in a number of specific areas of the brain. They established a two-way connection for observation. By low voltage electrical stimulation of an area they were able to study changes of behaviour in animals, and later in humans. They could demonstrate, for instance, the arousal of intensely aggressive behaviour by the direct electric stimulation of certain areas, and the inhibition of aggression by stimulating certain others. #RandolphHarris 5 of 20
On the other hand, when emotions like rage, fear, pleasure, excreta were aroused by environmental stimuli, they could measure the electrical activity of these various areas of the brain. They could also observe the permanent effects produced by the destruction of certain areas of the brain. It is indeed quite impressive to witness how a relatively small increase in the electric charge in an electrode implanted in one of the neural substrates of aggression can produce a sudden outburst of uncontrolled, murderous rage and how the reduction of electric stimulation or the stimulation of an aggression-inhibitory center can equally suddenly stop this aggression. Delgado’s spectacular experiment of stopping a charging bull by the stimulation of an inhibitory area (by remote control) has aroused considerable popular interest in this procedure. That a response is activated in some brain areas and inhibited in others is by no means characteristic of aggression; the same duality exists with regard to other impulses. The brain is, in fact, organizes as a dual system. Unless there are specific stimuli (external or internal), aggression is in a state of fluid equilibrium, because activating and inhibiting areas keep each other in a relatively stable balance. This can be recognized particularly clearly when either an activating or an inhibiting area is destroyed. #RandolphHarris 6 of 20
Starting with the classic experiment by Heinrich Kluver and P.C. Bucy, it has been demonstrated, for instance, that destruction of the amygdala transformed animals (rhesus monkeys, wolverines, wildcats, rats, and others) in such a way that they lost—at least temporarily—their capacity for aggressive, violent reactions, even under strong provocation. On the other hand, the destruction of aggression-inhibiting areas, such as small areas of the ventromedial nucleus of the hypothalamus, produces permanently aggressive cats and rats. Given the dual organization of the brain, the crucial question arises: What are the factors that disturb the balance and produce manifest rage and corresponding violent behaviour? We have already seen that one way in which such disturbance of the balance can be produced is by electric stimulation or destruction of any of these areas (aside from hormonal and metabolic changes). Mark Ervin emphasized that such disturbance of the equilibrium can also occur due to various forms of brain diseases that alter the normal circuitry of the brain. Two kinds of changes affect the neural pathways. One kind is the momentary electrochemical change which is the physical means by which impulses travel along the nerves. This change depends on stimulation: when the stimuli cease, so do this process. This is how the environment—the source of many stimuli—controls the behaviour of the organism. #RandolphHarris 7 of 20
The other kind of change has to do with what happens at the synapse of neurons which frequently activate another. With use, more permanent structural changes take place which enable impulses to travel more easily through these synapses than others: facilitation. It is now generally believed that there are these two kinds of effects. There is a such thing as Phi elements which are concerned with momentary discharges, and Psi elements which bind nervous energy on a more permanent basis (cathexis). This difference, between fleeting and more enduring changes in the nervous system, makes it possible for more central dominance to emerge. Central dominance, from this perspective, accounts for the relatively slight effect made by feeling changes—particular messages being sent along at any moment of perception—on the more enduring structures which are slowly being built up in the course of facilitation, and confirmed by reverberation. This is how the organism controls its own behaviour, instead of being controlled by environmental stimuli only. Enduring changes in the pathways affect the reception and organization of subsequent messages, more than these later messages affect the existing organization. #RandolphHarris 8 of 20
To establish more central control is a victory of the organism over the environment, enabling the individual to adapt the environment in its own interest. Past memories can then be drawn upon to evaluate current events, giving individuals the benefit of past experiences before they take action. The disproportionate fear of disapproval may extend blindly to all human beings or it may extend only to friends—although usually the neurotic is unable to distinguish clearly between friends and enemies. In the beginning it refers only to the outside World, and to a greater or lesser extent it always remains related to the disapproval of others, but it may also become internalized. The more this happens, the more the disapproval from outside becomes unimportant in comparison with the disapproval of the self. The fear of disapproval may appear in various forms. Sometimes it shows in a constant fear of annoying people; the neurotic may be afraid, for example, to refuse an invitation, disagree with an opinion, express any wishes, fail to conform to the given standards, be in any way conspicuous. It may appear in a constant fear of people finding out about one; even when one feels one is liked one’s inclination is to withdraw in order to forestall being found out and dropped. #RandolphHarris 9 of 20
It also may come out in an inordinate reluctance to let others know anything about one’s own private affairs, or in a disproportionate anger at any harmless questions concerning oneself, because one feels that such questions are attempts to try to pry into one’s affairs. The fear of disapproval is one of the outstanding factors that makes the analytical process difficult for the analyst and painful for the patient. Different though each individual analysis is from the other, all have in common the feature that the patient, while desiring the analyst’s help and while wishing to reach an understanding, must at the same time fight off the analyst as a most dangerous intruder. It is this fear that induces the individual to act as if one were a criminal before a judge, and, like the criminal, one is secretly grimly determined to deny and to mislead. This attitude may appear in dreams of being pushed to confession and reacting to it with agony. One patient of mine, at a time when we were close to uncovering some of one’s repressed tendencies, had a day dream which was significant in this respect. One imagined he was a boy who had the custom of finding refuge, every now and then, on a dream island. There the boy became part of a community governed by a law prohibiting any revelation of this island’s existence and demanding the death of any possible intruder. #RandolphHarris 10 of 20
A person whom the boy loved, and who represented the analyst in some disguised form, happened to find one’s way to the island. According to the law one should have been killed. The boy could save him, however, by pledging that he himself would never return to the island. This was an artistic expression of the conflict which from the beginning to the end of the analysis was present in one or another form, a conflict between liking the analyst and hating him because he wanted to intrude into hidden thoughts and feelings, a conflict between the patient’s impulse to fight in defense of one’s secrets and the necessity of giving them up. If the fear of disapproval is not generated by guilt feelings it may be asked why the neurotic is then so much concerned about being detected and disapproved of. The main factor that accounts for the fear of disapproval is the great discrepancy that exists between the façade which the neurotic shows both to the World and to oneself and all the repressed tendencies that lie hidden behind the façade. Although one suffers, even more than one realizes, at not being at one with oneself, at all the pretenses one must keep up, one has nevertheless to defend these pretenses with all one’s energy, because they represent the bulwark that protects one from one’s lurking anxiety. #RandolphHarris 11 of 20
If we recognize that these things he has to hide form the basis of his fear of disapproval we can understand better why the disappearance of certain “guilt feelings” cannot possibly free one from one’s fear. There is more that has to be changed. To put it very bluntly, it is the whole insincerity in one’s personality or rather, in the neurotic part of one’s personality, that is responsible for one’s fear of disapproval, and it is in this insincerity that one fears detection. As to the special content of one’s secrets, one wants in the first place to conceal the sum total of what is usually covered by the term aggression. This term is used to include not only one’s reactive hostility—anger, revenge, envy, desire to humiliate, and the like—but all one’s secret demands on others. Since I have already discussed these in detail it suffices here to say briefly that he does not want to stand on his own feet, that he does not want to make efforts of his own in order to achieve what he wants; instead he inwardly insists on feeding on other persons’ likes, whether by domineering and exploiting or by the means of affection, “love” or submissiveness. As soon as his hostile reactions or his demands are touched upon, anxiety develops, not because he feels guilty but because he sees that his chances of getting the support he needs are endangered. #RandolphHarris 12 of 20
In the second place he wants to hide how weak and insecure and helpless he feels, how little he can assert himself, how much anxiety he has. For this reason he builds up a façade of strength. However, the more his particular strivings for security are focused on dominance, and thus the more his pride is also linked with the notion of strength, the more he thoroughly despises himself. He not only feels that there is danger in weakness but also considers it despicable, in himself as well as others, and he classes as weakness any inadequacy whether it concerns not being master in one’s own houses, inability to overcome barriers within oneself, having to accept help, or even being possessed by anxiety. Since he thus essentially despises any “weakness” in himself, and since he cannot help believing that others will despise him likewise if they find out his weaknesses, he makes desperate efforts to hide them, but always with the fear that he will be found out sooner or later; therefore the continued anxiety. Thus guilt feelings and their accompanying self-recriminations are not only the result, instead of the cause, of a fear of disapproval, but they are also a defense against this fear. They fulfill the double purpose of inviting reassurance and of blurring the real issue. The latter purpose they accomplish either by diverting attention from what should be concealed, or by exaggerating so greatly that they appear untrue. #RandolphHarris 13 of 20
An illustration of the general pattern of personal transformation is provided by programs that teach people to refrain from doing something very harmful, something that could possibly lead to untimely death. A desirable state of being is envisioned, and an intention to realize it is actuated in decision. Means are applied to fulfill the intention (and the corresponding decision) by producing the desirable state of being. This includes a conscious involvement of God in the individual’s life because it is highly effective in brining about personal transformation. It works in terms of essential structures of the human self revealed by God through His people. When we stop to think about it, there is no such thing as unqualified freedom. Such “freedom” would not be freedom, it would be anarchy. It would be everyone doing what is right in one’s own eyes; and given our sinful nature, it would be total chaos. In the Untied States, we say we live in a “free country.” We understand that freedom to be political freedom: the right to have a say in our government. However, we all recognize we are not free to disobey the laws of our state or nation. We are not free, for example, to drive on the left side of the highway. My son observed a humorous example of freedom when he visited a country in which automobile drivers are undisciplined and “free spirited.” #RandolphHarris 14 of 20
He saw cars stopped at a railroad crossing for a passing train. Instead of lining up behind one another to cross in their proper turn, several cars lined up at the crossing guard accord the entire road. Each driver wanted to be the first to cross when the guard was raised. However, when the train had passed, lo and behold, cars were lined up completely across the road on the other side of the tracks. “Freedom” quickly turned to chaos! That kind of thing happens in a much more serious way when we insist on unqualified freedom from the law of God. We have indeed been set free from the bondage and curse that results from breaking the law. And we have been called to freedom from works as a means of obtaining any merit with God. However, we have not been called to freedom from the laws as an expression of God’s will for our daily living. Paul said, “For in my inner being I delight in God’s laws,” and “I myself in my mind am a slave to God’s laws,” reports Romans 7.22,25. A few verses before he had characterized God’s law as “holy, righteous and good” as reported in Romans 7.12. It seems inconceivable that Paul would want to be free, or urge others to be free, from what was holy, righteous, and good—that in which he himself delighted. #RandolphHarris 15 of 20
So, then, God’s law is not opposed to grace, nor is it an enemy of grace. Neither is the law of God opposed to us as we seek to live by grace. To live by grace means we understand that God’s blessing on our lives is not conditioned by our obedience of disobedience but by the perfect obedience of Christ. it means that out of grateful response to the grace of God, we seek to understand His will and to obey Him, not to be blessed, but because we have been blessed. When the Psalmist speaks of meditating on the Law of God day and night (Psalm 1.2), he uses a word which means “to mutter.” This word was used to describe the murmurings of kings in Psalm 2.1, and for the chattering of doves in Isiah 59.11. In fact, St. Augustine translated Psalm 1.2, “On his law he chatters day and night.” Meditation is intrinsically verbal. This means the Psalmist memorizes God’s Word—for one cannot continually mutter the Scripture without memorizing it, and vice versa. Personally applied, this tells us that along with our systematic reading of the Bible, we ought to select especially meaningful segments to reverently mutter over. Sometimes it may be a single verse—Philippians 3.10, for example, the four emphases of which I like to murmur in the NASB: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being confronted to His death. #RandolphHarris 16 of 20
Slowly and prayerfully turning over Scripture in this manner engages the eyes, the ears, and the mouth, and drills through the serpentinite to the heart—maximizing internalization and devotion. “And thus Laman and Lemuel, being the eldest, did murmur against their father. And they did murmur because they knew not the dealings of that God who had created them. Neither did they believe that Jerusalem, that great city, could be destroyed according to the words of the prophets. And they were like unto the Jews who were at Jerusalem, who sought to take away the life of my father (Lehi). And it came to pass that my father did speak unto them in the valley of Lemuel, with power, being filled with the Spirit, until their frames did shake before him. And he did confound them, that they durst not utter against him; wherefore, they did as he commanded them. And my father dwelt in a tent. And it came to pass that I, Nephi, being exceedingly young, nevertheless being large in stature, and also having great desires to know of the mysteries of God, wherefore, I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers,” 1 Nephi 1.12-16. #RandolphHarris 17 of 20
Grant us, we beseech Thee, O Lord our God, ever to rejoice in devotion to Thee; because our happiness is perpetual and full, if we are continually serving the Author of all good; through Jesus Christ our Lord. We beseech Thee, O Lord, let Thy faithful people rejoice evermore in Thy benefits; that being ordered by Thy governance, they may please Thee in their lives, and happily obtain the good which they pray for; through Jesus Christ our Lord. Grant, O Almighty God, that we may attain to the fulness of joy, and be the more earnestly devoted to Thy Majesty; through Jesus Christ Our Lord. Lord, pour into our hearts Thy servants that joy of the righteous which is in Thee; that the praise of Thee, which becometh well the upright, may purge out all unholiness from our minds; through They mercy. O Merciful God, when I hear of disagreeable things amongst Christians, it brings an additional weight and burden on my spirit; I come to thee in my distress and make lamentable complaint; teach me how to take reproofs from friends, even though I think I do not deserve them; use them to make me tenderly afraid of sin, more jealous over myself, more concerned to keep heart and life unblameable; cause them to help me to reflect on my want of spirituality, to abhor myself, to look upon myself as unworthy, and make them beneficial to my soul. #RandolphHarris 18 of 20
May all Thy people know how little, mean, and vile I am, that they may see I am nothing, less than nothing, to be accounted nothing, that so they may pray for me aright, and have not the least dependence upon me. It is sweet to be nothing and have nothing, and to be fed with crumbs from Thy hands. Blessed by Thy name for anything that life bring. How do poor souls live who have not thee, or when helpless have no God to go to, who feel not the constraining force of Thy love, and the sweetness of communion? O how admirably dost Thou captivate the soul, making all desires and affections centre on thee! Give me such vivacity in religion, that I may be able to take all reproofs from other people as from Thy hands, and glorify Thee for them from a sense of Thy beneficent love and of my need to have my pride destroyed. A competent teacher puts oneself behind one’s pupil’s eyes, inside one mind, and starts instruction from what one finds there. The prudent teacher will reveal what will best help people, not necessarily what they like to hear or all that one knows. One must give people what is best for them, must first evaluate how much truth they can take in. It is utterly impracticable and imprudent to give all people all the spiritual truth at all times. The prudent teacher will give out only slightly more than the seeking enquirer is able to receive. #RandolphHarris 19 of 20
Covenants entered into by fear, in the condition of mere Nature, are obligatory. To further highlight the illustration, if I covenant to pay a ransom, or service for my life, to an enemy; I am bound by it. For it is a contract, wherein one receiveth the benefit of life; the other is to receive money, or service for it; and consequently, where no other law (as in the condition, of mere nature) forbiddeth the performance, the covenant is valid. Therefore prisoners of war, if trusted with the payment of their ransom, are obliged to pay it; and if a weaker prince, make a disadvantageous peace with a stronger, for fear; one is bound to keep it; unless (as hath been said before) there ariseth some new, and just cause of fear, to renew the war. And even in all common-wealths, if I be force to redeem myself from a thief by promising him or her money, I am bound to pay it, till the civil law discharge me. For whatsoever I may lawfully do without obligation, the same I may lawfully covenant to do through fear: and what I lawfully covenant, I cannot lawfully break. A former covenant, makes void a later. For a person that has passed away one’s right to one person today hath it not to pass tomorrow to another: and therefore the later promise passeth no right, but is null. #RandolphHarris 20 of 20
WE BUILD EACH HOME LIKE OUR OWN
Some people succeed because they are destined to, but most people succeed because they are determined to. At Cresleigh, we take pride in the design and construction of every home we build. We strive to lay the foundations for a thriving community with interconnections, energy efficiency, and construction longevity at its core. Our team members are passionate about creating a home you can rely on, one that assures you can focus on what truly matters: creating memories with those you love.
Your life is the sum result of all the choices you make, both consciously and unconsciously. If you can control the process of choosing, you can take control of all aspects of your life. You can find the freedom that comes from being in charge of yourself. https://cresleigh.com/find-a-home/
When You Become Weary and Feel Like Quitting, Wait on the Lord and He Will Renew Your Strength!
BRIGHTON STATION AT CRESLEIGH RANCH
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Distinguish Between Duty and Anxiety, and May our Character and Not Our Circumstance Chiefly Engage Us!
Life is an adventure of passion, laughter, beauty, love, a passionate curiosity to go with the action to see what it is all about, to search for a pattern of meaning, to build bridges and to discovers a love of life. Discover a house worth living for! The optional covered patio at #MillsStation Residence 3 is perfect for enjoying this sunny weather. 😍 Give us a call to check out the model home! https://cresleigh.com/mills-station/residence-3/
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Randolph Harris II International Institute 