Chemistry is applied theology. In order to actualize our potentialities, in order to become fully human and completely ourselves, we must not merely think; we must also permit ourselves to be thoughts. Both the historical record of creative thought and the laboratory report of its appearance today, indicate clearly that creative intelligence can spring from the mind that is not strained to its highest pitch, but is utterly ease. Our is a civilization in which vast numbers of children and adults are so chronically bored that they have to resort during their leisure hours to a regimen of non-stop distractions. Any method which promises to make life seem enjoyable and the commonplaces of everyday experience more interesting should be welcomed as a major contribution to culture and morality. It is most certainly very difficult, perhaps quite impossible, to serve two gods simultaneously—to pursue the most sordid interests while aspiring to realize the highest ideals. This is obvious. Only a little less obvious, however, is the fact that it is very hard, perhaps quite impossible, to serve God wile failing to make the best of both Worlds—of all the World of which, as human beings, we are the inhabitants. #RandolphHarris 1 of 25

Rightness as fairness is to be understood as a replacement for existing conceptions There is no necessity to say that sameness of meaning holds between the word “right” (and its relatives) in its ordinary use and the more elaborate locutions needed to express this ideal contractarian concept of right. If the theory of justice as fairness, or more generally of rightness as fairness, fits our considered judgments in reflective equilibrium, and if it enables us to say all that on due examination we want to say, then it provides a way of eliminating customary phrases in favour of other expressions. So understood one may think of justice as fairness and rightness as fairness as providing a definition or explication of the concepts of justice and right. we are not to gain from the cooperative labours of others without doing our fair share. The two principles of justice guarantees the equal basic rights and liberties needed to secure the fundamental interests of free and equal citizens and to pursue a wide range of conceptions of the good. These two principles of justice define what is a fair share in the case of institutions belonging to the basic structure. So if these arrangements are just, each person receives a fair share wen all (one’s self included) do their part. #RandolphHarris 2 of 25

Further, the content of obligation is always defined by an institution or practice the rules of which specify what it is that one is required to do. And, obligations are normally owed to definite individuals, namely, those who are cooperating together to maintain the arrangement in question. As an example illustrating these features, consider the political act of running for and (if successful) holding public office in a constitutional regime. This act gives rise to the obligation to fulfill the duties of office, and these duties not as moral duties but as takes of responsibilities assigned to certain institutional positions. It is nevertheless the case that one may have a moral reason (one based on a moral principle) for discharging these duties, as when one is bound to do so by the principle of fairness. Also, one assumes public office is obligated to one’s fellow citizens whose trust and confidence one has sough and with whom one is cooperating and running a democratic society. Similarly, we assume obligations when we marry as well as when we accept positions of judicial, administrative, or others authority. We acquire obligations by promising and by tacit understandings, and even when we join a game, namely, the obligation to play by the rules and to be a good sport. #RandolphHarris 3 of 25

All of these obligations are, I believe, covered by the principle of fairness. There are two important cases though that are somewhat problematical, namely, political obligation as it applies to the average citizens, rather than, say, to those who hold office, and the obligation to keep promises. In the first case it is not clear what is the requisite binding action or who has performed it. There is, I believe, no political obligation, strictly speaking, for citizens generally. Psychologically, humans are highly educated products of the twenty-first century civilization, chained, in a state of uneasy and hostile symbiosis, to a disturbingly dynamic unconscious, a wild phantasy and an unpredictable id—and yet capable of falling in love, writing string quartets, and having mystical experiences. They feel pride. They are proud to be members of a community where there is so much caring and concern for others, a caring that is broader and more sensitive than one individual is capable of. However, at times people are so frustrated with life because they work so hard and are tired and do not realize that they are burnt out and need a vacation that it can make them wonder if coming to the community is worth it. However, the other reaction they have is much stronger. People watch with awe the birth pangs of something new in the World. And their earlier state of mind returns. #RandolphHarris 4 of 25

If humanity can live together without destroying one another, can live together with a caring concern for the full development of each person, can live together in the richness of diversity instead of the sterility of conformity, then we may have found a truth with many, many implications. Some people themselves are painfully confused, uncertain where they stand or who they really are. To provide themselves with a recognizable identity, a niche in the scheme of things that they can call “home,” they will give assent to the unlikeliest dogmas, conform to the most absurd and even harmful rules of thought, feeling, and conduct, put on the most extravagant fancy dress and identify themselves with masks that bear almost no resemblance to the faces they cover. The inhabitants of all these personal ideologies must somehow learn to make the best of the community in an ability to discover anything that is approximately true and Earthshaking as revolutionary power. And I believe we are making some such discovery. So there is hope that some of the overwhelming World issues may be touched, in ways we cannot even dream of now, by what we are doing. However, a good education may be defined as one which helps the boys and girls subjected to it make the best of all the Worlds in which, as human beings, they are compelled, willy-nilly, to live. #RandolphHarris 5 of 25

An education that prepares them to make the best of only one of their Worlds, or of only a few of them, is inadequate. Mens sana in corpore sano (a Latin phrase, which means “a healthy mind in a healthy body”) is an ancient educational ideal and a very good one. Unfortunately, good ideals are never enough. Unless they are accompanied by full instructions regarding the methods by which they maybe realized, they are almost useless. Hell is paved with good intentions, and whole periods of history have been made hideous or grotesque by enthusiastic idealists who failed to elaborate the means whereby their lofty aspirations might be effectively, and above all harmlessly, implemented. Just how good is modern education? How successful is it in helping young people to make the best of all the Worlds which they all have to live in? At the Massachusetts Institute of Technology and in other schools where similar problems have arisen, the answer to this question has found expression in a renewed interest in the humanities. Excessive scientific specialization is tempered by courses in philosophy, history, literature, and social studies. All this is excellent so far as it does. However, does it go far enough? #RandolphHarris 6 of 25

Do courses in the humanities provide a sufficient antidote for excessive scientific and technical specialization? Do they, in the terminology we have been using, help youth to make the best of a substantially greater number of their Worlds? Our natural duties are to help one another when one is in need or jeopardy, provided that ne can do so without excessive risk or loss to oneself; the duty not to harm or injure another; and the duty not to cause unnecessary suffering. The first duty is a positive duty, the duty of mutual assistance. We have a duty to do something good for one another. Whereas the last two duties are negative in that they require us not to do something that is bad. The distinction between positive and negative duties is intuitively clear in many cases, but often gives way. Now in contrast with obligations, it is characteristic of natural duties that they apply to us without regard to our voluntary acts. Moreover, they have no necessary connection with institutions or social practices; their content is not, in general, defined by the rules of these arrangements. Thus we have a natural duty not to be cruel, and a duty to help another, whether or not we have committed ourselves to these actions. It is no defense or excuse to say that we have made no promise not to be cruel or vindictive, or to come to another’s assistance. #RandolphHarris 7 of 25

Indeed, a promise not to kill, for example, is normally ludicrously redundant, and the suggestion that it establishes a moral requirement where none already exited is mistaken. Such a promise is in order, if it ever is so, only when for special reasons one has the right to kill, perhaps in a situation arising in a just war. Another further feature of natural duties is that they hold between persons irrespective of their institutional relationships; they obtain between all as equal moral persons. In this sense the natural duties are owed not only to definite individuals, say to those cooperating together in a particular social arrangement, but to persons generally. This feature in particular suggests the propriety of the adjective “natural.” One aim of the law of nations is to assure the recognition of these duties in the conduct of states. This is especially important in constraining the means used in war, assuming that, in certain circumstances anyway, wars of self-defense are justified. From the standpoint of justice as fairness, a fundamental natural duty is the duty of justice. This duty requires us to support and to comply with just institutions that exist and apply to us. It also constrains us to further just arrangements not yet established, at least when this can be done without too much cost to ourselves. #RandolphHarris 8 of 25

Thus is the basic structure of society is just, or as just as it is reasonable to expect in the circumstances, everyone has a natural duty to do one’s part in the existing scheme. Each is bound to these institutions independent of one’s voluntary acts, performative or otherwise. Thus even though the principles of natural duty are derived from a contractarian point of view, they do not presuppose an act of consent, express or tacit, or indeed any voluntary act, in order to apply. The principles that hold for individuals, just as the principles for institutions, are those that would be acknowledged in the original position. These principles are understood as the outcome of a hypothetical agreement. If their formulation shows that no binding action, consensual or otherwise, is a presupposition of their application, then they apply unconditionally. The reason why obligations depend upon voluntary acts is given by the second part of the principle of fairness which states this condition. It has nothing to do with the contractual nature of justice as fairness. In fact, once the full set of principles, a complete conception of right, is on hand, we can simply forget about the conception of original position and apply these principles as we would any others. There is nothing inconsistent, or even surprising, in the fact that justice as fairness allows unconditional principles. #RandolphHarris 9 of 25

It suffices to show that the parties in the original position would agree to principles defining the natural duties which as formulated hold to principles defining the natural duties which as formulated hold unconditionally. The same principle of fairness may establish a bond to existing just arrangements, the obligations covered by it can support a tie already present that derives from the natural duty of justice. Thus a person may have both a natural duty and an obligation to comply with an institution and to do one’s part. The thing to observe here is that there are several ways in which one may be bound to political institutions. For the most part the natural duty of justice is the more fundamental, since it binds citizens generally and requires no voluntary acts in order to apply. The principle of fairness, on the other hand, binds only those who assume public office, say, or those who, being better situated, have advanced their aims within the system. There is, then, another sense of noblesse oblige: namely, that those who are more privileged are likely to acquire obligations trying them even more strongly to a just scheme. I shall say very little about the other kind or principles for individuals. For while permissions are not an unimportant class of actions, I must limit the discussion to the theory of social justice. #RandolphHarris 10 of 25

It may be observed, though, that once all the principles defining requirements are chosen, no further acknowledgments are necessary to define permissions. This is so because permissions are those acts which we are at liberty both to do and not to do. They are acts which violate no obligation or natural duty. In studying permissions one wishes to single out those that they significant from a moral point of view and to explain their relation to duties and obligations. Many such actions are morally indifferent or trivial. However, among the permissions is the interesting class of supererogatory actions. These are acts of benevolence and mercy, of heroism and self-sacrifice. It is good to do these actions but it is not one’s duty or obligation. Supererogatory acts are not required, though normally they would be were it not for the loss or risk involved for the agent oneself. A person who does a supererogatory act does not invoke the exemption which the natural duties allow. For while we have a natural duty to bring about a great good, say, if we can do so relatively easily, we are released from this duty when the cost to ourselves is considerable. Supererogatory acts arise questions of first importance for ethical theory. For example, it seems offhand that the classical utilitarian view cannot account for them. #RandolphHarris 11 of 25

It would appear that we are bound to perform actions which bring about a greater good for others whatever the cost to ourselves provided that thus sum of advantages altogether exceeds that of other acts open to us. There is nothing corresponding to the exemptions included in the formulation of the natural duties. Thus some of the actions which justice as fairness counts as supererogatory may be required by the utility principle. I shall not, however, pursue this matter further. Supererogatory acts are mentioned here for the sake of completeness. Children should be taught that words are indispensable but also can be fatal—the only begetters of all civilization, all science, all consistency of high purpose, all angelic goodness, and the only begetters are the same time of all superstition, all collective madness and stupidity, all worse-then-bestial diabolism, all the dismal historical succession of crimes in the name of God, King, Queen, Nation, Party, Doctrines, Beliefs. Never before, thanks to the techniques of mass communication, have so many listeners been so completely at the mercy of so few speakers. Never have misused words—those hideously efficient tools of all the tyrants, war-mongers, persecutors, and heresy-hunters—been so widely and so disastrously influential as they are today. #RandolphHarris 12 of 25

Generals, clergymen, advertisers, and the rulers of totalitarian states—all have good reasons for disliking the idea of universal education in the rational use of language. To the military, clerical, propagandist, and authoritarian mind such training seems (and rightly seems) profoundly subversive. To those who think that liberty is a good thing, and who hope that it may some day become possible for more people to realize more of their desirable potentialities in a society fit for free, fully human individuals to live in, a thorough education in the nature of language, in its uses and abuses, seems indispensable. Whether in fact the mounting pressures of overpopulation and overorganization in a World still enthusiastically dedicated to nationalistic idolatry will permit this kind of subversive linguistic education to be adopted by even more democratic nations remains to be seen. Make the body capable of doing many things, this will help you to perfect the mind and come to the intellectual love of God. Education is desirable and indeed, if the child is to grow into a fully human being, absolutely necessary. The detailed curriculum for an education in what maybe called the nonverbal humanities has still to be worked out. Humanities is a process that should be started in the kindergarten and continued through all the years of school and college—and thereafter, as self-education, throughout the rest of life. #RandolphHarris 13 of 25

Education is to life in general—an indispensable condition for any kind of improvement. School children need to learn a kind of internal awareness that can lead to a creative conscious control. All our mental processes depend upon perception. Inadequate perceiving results in poor thinking, inappropriate feeling, diminished interest in and enjoyment of life. Systematic training of perception should be an essential element in all education. Awareness has to be assigned to each special significance and value for the human being who aspires to make the bet of both Worlds and so, by teaching one’s psychophysical organism to do many things to perfect the mind and come to the intellectual love of God. It is a strange thing how little in general people know about the sky. It is the part of creation in which nature has done more for the sake of pleasing humans, more for the sake and evident purpose of talking to one and teaching one, than in any of her other works, and it is just the part in which we least attend to her. There is not a moment in any day of our lives in which nature is no producing (in the sky) scene after scene, picture after picture, glory after glory, and working always upon such exquisite and constant principles of the most perfect beauty, that it is quite certain it is all done for us and intended for our perpetual pleasure. #RandolphHarris 14 of 25

We never attend to the sky, we never make it a subject of thought. We look upon it….only as a succession of monotonous and meaningless accident, too common or too vain to be worthy of a moment of watchfulness of a glance of admiration. Who, among the chattering crowd, can tell me of the forms and the precipices of the chain of tall white mountains that girded the horizon at noon yesterday? Who saw the narrow Sunbeam that came out f the south and smote their summits until they melted and mouldered away in a dust of blue rain? All has passed unregretted as unseen; or if the apathy be ever shaken off, if even for an instant, it is only by what is gross or what is extraordinary. A habit of wise passiveness in relation to the everyday drama of the clouds and mist and Sunshine can become a source of endless pleasures. However, most of the products of our educational system prefer Westerns and alcohol. In the United States of America, life, liberty, and the pursuit of happiness are constitutionally guaranteed. However, if life hardly seems worth living, if liberty is used for subhuman purposes, if the pursuers of happiness know nothing about the nature of their quarry or the elementary techniques of hunting, these constitutional rights will not be very meaningful. #RandolphHarris 15 of 25

An education in that wise passiveness recommended by the saints and the poets, by all who have lived fully and worked creatively, might help us to transform the papers promises of a democratic constitution into concrete contemporary fact. The mentally ill are the victims of their phantasy, and even more or less normal people find themselves tempted into folly, or inhibited from behaving as they know they ought to behave, by what goes on in the superreal but unrealistic World of their imagination. How can we make the best of this odd, alien, almost autonomous Universe that we carry about with us inside our skulls? Truth lives, proverbially, at the bottom of a well, and wells are often muddy. No genuinely scientific investigator has any right to be squeamish about anything. Made the worst of, our imagination will destroy us; made the best of, it can be used to break up long-established habits of undesirable feeling, to dissipate obsessive fears, to provide symbolic outlets for anger and fictional amends for real frustrations. In the course of the last three thousand years how many sermons have been preached, how many homilies delivered and commands roared out, how many promises of Heaven and threats of hell-fire solemnly pronounced, how many good-conduct prizes awarded and how many immature buttocks lacerated with whips and canes? #RandolphHarris 16 of 25

And what has been the result of all this incalculable sum of moralistic words, and of the rewards and savage punishments by which the verbiage has been accompanied? The result has been history—the successive generations of human beings comporting themselves virtuously and rationally enough for the race to survive, but badly enough and madly enough for it to be unceasingly in trouble. Can we do better in the future than we are doing today, or than our fathers did in the past? Can we develop methods more effective than pious talks and Pavlovian conditioning? Moral equivalents must be found not only for war but also for delinquency, family squabbles, bullying, puritanical censoriousness, and all the assorted beastliness of daily life. Hope is anticipation of good not yet here, or as yet “unseen.” It is of course inseparable from joy. Sometimes the good in question is just deliverance from evil, which is here. Then “we are saved by hope,” (Romans 8.24), and “we rejoice in hope,” (Romans 12.12), because “if we hope for what we do not see, with perseverance we wait eagerly for it,” (Romans 8.25). That eager anticipation strengthens us to stay faithful to God and to stay on the path of what is right. One of the remarkable changes brought by Jesus and his people into the ancient World concerned the elevation of hope into a primary virtue. #RandolphHarris 17 of 25

Hope was not well regarded by the Greco-Roman World. It was thought of as a desperation measure. And whole, according to the myth of Pandora’s box, it may be all we have left with which to endure the agonies of life, it must be grimly held in check or it will give rise to vain expectations that only cause more misery. Christ, by contrast, brings solid hope for humanity. Clearly, then, hope also is closely related to faith. Faith is confidence grounded in reality, not a wild, desperate “leap.” It is, as Hebrews 11.1 says, substance, and evidence, or poof, not—as contemporary translations usually have it—subjective psychological states such as “being such of” or “having a conviction of.” Rather, faith sees the reality of the unseen or invisible, and it includes a readiness to act as if the good anticipated in hope were already in hand because of the reality of God (compare 2 Corinthians 4.17-18). One that believes dare trust God for the morrow, and is not more solicitous for the next year than one is for that which is past. No one worries about what was going to happen last year. Accordingly, Moses “left Egypt, not fearing the wrath of the king,” reports Hebrews 11.27. Egypt and its king were in the realm of “the seen.” #RandolphHarris 18 of 25

Moses was able to disregard them to stick with his goal because he saw the One who is invisible but none the less real for that. For one endured, as seeing Him who is unseen” (Hebrews 11.27). That is faith as the Bible portrays it. “And now it came to pass in the seventy and second year of the reign of the judges that the contentions did increase, insomuch that there were wars throughout all the land among all the people of Nephi. And it was this secret band of robbers who did carry on this work of destruction and wickedness. And this war did last all that year; and in the seventy and third years it did also last. And it came to pass that in this years Nephi did cry unto the Lord, saying: O Lord, do not suffer that this people shall be destroyed by the sword; but O Lord, rather let there be a famine in the land, to stir them up in remembrance of the Lord their God, and perhaps they will repent and turn unto tee. And so it was done, according to the words of Nephi. And there was a great famine upon the land, among all the people of Nephi. And thus in the seventy and fourth year the famine did continue, and the work of destruction did cease by the sword but became sore by famine. And this work of destruction did also continue in the seventy and fifth year. For the Earth was smitten that it was dry, and did not yield forth grain in the season of grain. #RandolphHarris 19 of 25

“And the whole Earth was smitten, even among the Nephites, so that they were smitten that they did perish by thousands in the more wicked parts of the land. And it came to pass that the people saw that they were about to perish by famine, and they began to remember the Lord their God; and they began to remember the words of Nephi. And the people began to plead with their chief judges and their leaders, that they would say unto Nephi: Behold, we know that thou art a man of God, and therefore cry unto the Lord our God that he turned away from us this famine, lest all the words which thou hast spoken concerning our destruction be fulfilled. And it came to pass that the judges did say unto Nephi, according to the words which had been desired. And it came to pass that the people had repented and did humble themselves in sackcloth, he cried: again unto the Lord, saying: O Lord, behold this people repenteth; and they have swept away the band of Gadiantion from amongst them insomuch that they have become extinct, and they have concealed their secret plans in the Earth. Now, O Lord, because of this their humility wilt thou turn away thine anger, and let thine anger be appeased in the destruction of those wicked humans whom thou hast already destroyed. #RandolphHarris 20 of 25

“O Lord, wilt thou turn away thine anger, yea, thy fierce anger, and cause that this famine may cease in this land. O Lord, wilt thou hearken unto me, and cause that it may be done according to my words, and send forth rain upon the face of the Earth, that she may bring forth her fruit, and her grain in the season of grain. O Lord, thou didst hearken unto my words when I said, Let there be a famine, that the pestilence of the sword might cease; and I know that thou wilt, even at this time, hearken unto my words, for thou sadist that: If this people repent I will spare them. Yea, O Lord, and thou seest that they have repented, because of the famine and the pestilence and destruction which has come unto them. And now, O Lord, wilt thou turn away thine anger, and try again if they will serve thee? And if so, O Lord, thou canst bless them according to thy words which thou hast said. And it came to pass that in the seventy and sixth year the Lord did turn away his anger from the people, and caused that rain should fall upon the Earth, insomuch that it did bring forth her fruit in the season of her fruit. And it came to pass that it did bring forth her grain in the season of her grain. And behold, the people did rejoice and glorify God, and the whole face of the land was filled with rejoicing; and they did no more seek to destroy Nephi, but they did esteem him as a great prophet, and a man of God, having great power and authority given unto him from God. #RandolphHarris 21 of 25

“And behold, Lehi, his brother, was not a whit behind him as to things pertaining to righteousness. And thus it did come to pass that the people of Nephi began to prosper again in the land, and began to build up their waste places, and began to multiply and spread, even until they did cover the whole face of the land, both on the northward and on the southward, from the sea west to the sea east. And it came to pass that the seventy and sixth year did end in peace. And the seventy and seventh year began in peace; and the church did spread throughout the face of all the land; and the more part of the people, both the Nephites and the Lamanites, did belong to the church; and they did have exceedingly great peace in the land; and this ended the seventy and seventh year. And also they had peace in the seventy and eighty years, save it were a few contentions concerning the points of doctrine which had been laid down by the prophets. And in the seventy and ninth year there began to be much strife. However, it came to pass that Nephi and Lehi, and many of the brethren who knew concerning the true points of doctrine, having many revelations daily, therefore they did preach unto the people, insomuch that they did put an end to their strife in that same year. #RandolphHarris 22 of 25

“And it came to pass that in the eightieth year of the reign of the judges over the people of Nephi, there were a certain number of the people of Nephi, there were a certain number of the dissenters from the people of Nephi, who had some years before gone over unto the Lamanites, and taken upon themselves the name of Lamanites, and also a certain number who were real descendants of the Lamanites, being stirred up to anger by them, or by those dissenters, therefore they commenced a war with their brethren. And they did commit murder and plunder; and then they would retreat back into the mountains, and into the wilderness and secret places, hiding themselves that they could not be discovered, receiving daily an addition to their numbers, inasmuch as there were dissenters that went forth unto them. And thus in time, yea, even in the space of not many years, they became an exceedingly great band of robbers; and they did search out all the secret plans of Gadianton; and thus they became robbers of Gadianton. Now behold, these robbers did make great havoc, yea, even great destruction among the people of the Lamanites. And it came to pass that it was expedient that there should be a stop put to this work of destruction; therefore they sent an army of strong humans into the wilderness and upon the mountains to search out this band of robbers, and to destroy them. #RandolphHarris 23 of 25

“However, behold, it came to pass that in that same year they were driven back even into their own lands. And thus ended the eightieth year of the reign of the judges over the people of Nephi. And it came to pas in the commencement of the eighty and first year they did go forth again against this band of robbers, and did destroy many; and they were also visited with much destruction. And they were again obliged to return out of the wilderness and out of the mountains unto their own lands, because of the exceeding greatness of the numbers of those robbers who infested the mountains and the wilderness. And it came to pass that thus ended this year. And the robbers did still increase and wax strong, insomuch that they did defy the whole armies of the Nephites, and also of the Lamanites; and they did cause great fear to come unto the people upon all the face of land. Yea, for they did visit many parts of the land, and did do great destruction unto them; yea, did kill many, and did carry away others captive into the wilderness, yea, and more especially their women and their children. Now this great evil, which came unto the people because of their iniquity, did stir them up again in remembrance of the Lord their God. And thus ended the eighty and first year of the reign of the judges. #RandolphHarris 24 of 25

“And in the eighty and second year they began again to forget the Lord their God. And in the eighty and third year they began to wax strong in iniquity. And in the eighty and fourth year they did not mend their ways. And it came to pass in the eighty and fifth year they did wax stronger and stronger in their pride, and in their wickedness; and thus they were ripening again for destruction. And thus ended the eighty and fifth year,” reports Helaman 11.1-38. I am praying to God of Heaven, may the Earth be blessed with a sweet smell and bring Him to mind, to give Him the best of what I have, as is only His proper share. Our God and God of our fathers, accept our rest. Sanctify us through Thy commandments, and grant our portion in Thy Torah. Please give us abundantly of Thy goodness and make us rejoice in Thy salvation. Purify our hearts to serve Thee in truth. In Thy loving favour, O Lord our God, grant that Thy holy Sabbath be our joyous heritage, and may Israel who sanctifies Thy name, rest thereon. Blessed art Thou, O Lord, who hallowest the Sabbath. Magnified and sanctified be the name of God throughout the World which He hath created according to His will. May He establish His kingdom during the days of your life and during the life f all the house of Israel, speedily, yea, soon; and say ye, Amen. #RandolphHarris 25 of 25

Cresleigh Homes

When planning #MillsStation Residence 1, we did not *just* create an open floor plan—we incorporated windows, lighting, and slanted ceilings to maximize light and space in this room! This charming home is 1,932 square feet, three bedrooms, two bathroom, and a home hub, which could function as a den, playroom, fourth bedroom, office or formal dining room. There is also a private backyard and a two car garage.

We have two move-in ready homes with this floor plan at Homes Sites 17 & 77! Take a virtual tour of this home on our website. Link in bio. 🏡 https://cresleigh.com/mills-station/move-in-ready-home-site-77/

This home is designed with Universal Design concepts meaning that its well equipped for life’s transitions and aging in place. Learn more about this unique feature by speaking with a sales associate today!

Best of all, each Cresleigh home comes fully equipped with an All Ready connected home! This smart home package comes included with your home and features great tools including: video door bell and digital deadbolt for the front door, connect home hub so you can set scenes and routines to make life just a little easier. Two smart switches and USB outlets are also included, plus we’ll gift you a Google Home Hub and Google Mini to help connect everything together!

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