Astronomy compels the soul to look upwards and lead us from this World to another. The people have always some champion whom they set over them and nurse into greatness. This and no other is the root from which a tyrant springs; when one first appears one is a protector. Socialism, like the old policy from which it emanates, confounds Governments and society. And so, every time we object to a thing being doing by Government, it concludes that we object to its being done at all. We disapprove of education by the State—then we are against education altogether. We object to a State religion—then we would have no religion at all. We object to an equality which is brought about by the State then we are against equality, excreta, excreta. They might as well accuse us of wishing humans not to eat, because we object to the cultivation of corn by State. How is it that the strange idea of making the law produce what is does not contain—prosperity, in a positive sense, wealth, science, religion—should ever have gained ground in the political World? The modern politicians, particularly those of the Socialist school, found their different theories upon one common hypothesis; and surely a more strange, a more presumptuous notion, could never have entered a human brain. They divide humankind into two parts. Humans in general, except one, form the first; the politician oneself forms the second, which is by far the most important. #RandolphHarris 1 of 25

In fact, they begin by supposing that humans are devoid of any principle of action, and of any means of discernment in themselves; that they have no initiative; that they are inert matter, passive particles, atoms without impulse; at best a vegetation indifferent to its own mode of existence, susceptible of assuming, from an exterior will and hand an infinite number of forms, more or less symmetrical, artistic, and perfected. Moreover, every one of these politicians does not hesitate to assume that one is, under the names of organizers, discoverer, legislator, institutor or founder, this will and hand, this universal initiative, this creative power, whose sublime mission it is to gather together these scattered materials, that is, human, into society. Starting from these data, as a gardener according to one’s caprice shapes one’s trees into pyramids, parasols, cubes, cones, vases, espaliers, distaffs, or fans; so the Socialist, following one’s chimera, shapes poor humanity into groups, series, circles, subcircles, honeycombs, or social workshops, with all kinds of variations. And as the gardener, to bring one’s tree into shape, needs hatchets, pruning hooks, saws, and shears, so the politician, to bring society into shape, needs forces which one can only find in the laws; the law of tariffs, the law of taxation, the law of assistance, and the law of education. #RandolphHarris 2 of 25

It is so true, that the Socialists look upon humankind as a subject for social experiments, that if, by chance, they are not quite certain of the success of these experiments, they will request a portion of humankind, as a subject to experiment upon. It is well known how popular the idea of trying all systems is, and one of their chiefs has been known seriously to demand of the Constituent Assembly a parish, with all its inhabitants, upon which to make one’s experiments. It is thus that an inventor will make a small machine before one makes one of the regular size. Thus the chemist sacrifices some substances, the agriculturist some seed and a corner of one’s field, to make trial of an idea. However, think of the difference between the gardener and one’s trees, between the inventor and one’s machine, between the chemist and one’s substances, between the agriculturist and one’s seed! The Socialist thinks, in all sincerity, that there is the same difference between oneself and humankind. No wonder the politicians of the nineteenth century look upon society as an artificial production of the legislator’s genius. This idea, the result f a classical education, has taken possession of all the thinkers and great writers of our country. #RandolphHarris 3 of 25

To all these persons, the relations between humankind and the legislator appear to be the same as those that exist between the clay and the potter. Moreover, if they have consented to recognize in the heart of humans a capability of action, and in one’s intellect a faculty of discernment, they have looked upon this gift of God as a fatal one, and thought that humankind, under these two impulses, tended fatally towards ruin. They have taken it for granted that if abandoned to their own inclinations, humans would only occupy themselves with religion to arrive at atheism, with instruction to come to ignorance, and with labour and exchange to be extinguished in misery. I shall now resume the subject by remaking, that immediately after the economical part of the question, and before the political part, a leading question presents itself. It is the following: What is law? What ought it to be? What is its domain? What are its limits? Where, in fact, does the prerogative of the legislator stop? I have no hesitation in answering, Law is common force organized to prevent injustice;–in short, Law is Justice. It is not true that the legislator has absolute power over our persons and property, since they preexist, and one’s work is only to secure them from injury. #RandolphHarris 4 of 25

It is not true that the mission of the law is to regulate our consciences, our ideas, our will, our education, our sentiments, our works, our exchanges, our gifts, our enjoyments. Its mission is to prevent the rights of one from interfering with those of another, in any one of these things. Law, because it has force for its necessary sanction, can only have the domain of force, which is justice. I cannot avoid coming to this conclusion—that there are too many great humans in the World; there are too many legislators, organizers, institutors of society, conductors of the people, fathers of nations excreta, excreta. Too many persons place themselves above humankind, to rule and patronize it; too many persons make a trade of looking after it. It will be answered—“You yourself are occupied upon it all this time.” Very true. However, it must be admitted that it is another sense entirely that I am speaking; and if I join the reformers it is solely for the purpose of inducing them to relax their hold. I am not doing as Vaucauson did with his automaton, but as a physiologist does with the human frame; I would study and admire it. I am acting with regard to it in the spirit that animated a celebrated traveler. He found himself in the midst of a savage tribe. #RandolphHarris 5 of 25

A child had just been born, and a crow of soothsayers, magicians, and quacks were around it, armed with rings, hooks, and bandages. One said—“This child will never smell the perfume of a calumet, unless I stretch his nostrils.” Another said—“He will be without the sense of hearing, unless I draw his ears down to his shoulders.” A third said—“He will never see the light of the Sun, unless I give his eyes an oblique direction.” A fourth said—“He will never be upright, unless I bend his legs.” A fifth said—“He will not be able to think, unless I press his brain.” “Stop!” said the traveler. “Whatever God does, is well done; do not pretend to know more than He; and as He has given organs to this frail creature, allow those organs to develop themselves, to strengthen themselves by exercise, use, experience, and liberty.” God has implanted in humankind also all that is necessary to enable it to accomplish its destinies. There is a providential social physiology, as well as a providential human physiology. The social organs are constituted so as to enable them to develop harmoniously in the grand air of liberty. Away, then, with the quacks and organizers! Away with their rings, and their chains, and their hooks, and their pincers! Away with their artificial methods! #RandolphHarris 6 of 25

Away wit their social laboratories, their governmental whims, their centralization, their tariffs, their universities, their State religions, their inflationary monopolizing banks, their limitations, their restrictions, their moralizations, and their equalization by taxation! And now, after having vainly inflicted upon the social body so many systems, let them end where they ought to have begun—reject all systems, and try liberty—liberty, which is an act of faith in God and His work. Several passages analyze the concrete contents of faith as formulated in diverse religions, classifying them according to contrasting tendencies: historical and non-historical; ontological and moral; ontological and cosmological; sacramental and ethical. Many other points of view could be found. There is stress on negativity and void, on positivity and fulfilment, on cosmic expression of the power of being, on manifestation of the pleasures of the flesh and vital urge, on the demonic aspects of being (witch-cults), on the ethical implications of being, and so on indefinitely. You could say, “What a mess!”; but you could also say, “What a wealth of symbols, all expressing human’s ultimate concern, all pointing to the ground and abyss! What a luxuriance of revelatory situations and experiences! #RandolphHarris 7 of 25

What a devotion to human’s quest for being-itself, for the New Being beyond the distinction of subject and object!” Yet this multitude of symbols, myths, rites, creeds, scriptures and traditions raises a serious question: Is there, or should there be, a criterion to judge all these expressions of faith? The Unconditional, of which we are immediately aware if we turn our minds to it. The criterion of every concrete expression of our ultimate concern is the degree to which the concreteness of the concern is in unity with its ultimacy. The prophet whose preaching creates for one’s disciples a new symbol of the Unconditional, and the priest who ritually uses accepted symbols of faith and worship both run a great risk. It is the danger of every embodiment of the unconditional element, religious and secular, that it elevates something conditioned, a symbol, an institution, a movement as such to ultimacy. Yet it is the greatness of religion that it tries to surpass the given reality in order to approach the unconditional. Should there be a final revelation, or a universal set of religious symbols, it would be such a revelation, and such a symbol, as would negate itself most completely at the very moment when it reveals the Unconditional most positively. A perfect symbol of the Unconditioned is no longer self-subsistent as it seemed to be before; it has become transparent or, as we could say, “theonomous.” #RandolphHarris 8 of 25

A State has often been described as a person who has emotions, thoughts, intentions, decision like an individual person. However, there is a difference which makes all this impossible: the social organism does not have an organic center, in which the whole being is untied so that central deliberations and decisions are possible. The center of a social group is those who represent it, the rulers or the parliaments, or those who have the real power behind the scene without being official representatives. The analogy has been driven to the point where the representative centers of social power are equated with the deliberating and deciding center of a personality. However, this is what one could call “a deception of the metaphor.” The analogy can be carried through metaphorically but not properly. For the deciding center of a group is always a part of the group. It is not the group which decides, but those who have the power to speak for the group and force their decisions upon all the members of the group. And they may do this without the (at least) silent consent of the group. The importance of this analysis is visible whenever one makes a group responsible for what the deciding center has forced upon the group. This gives a solution to the painful question of the moral guilt of a nation (exempli gratia Nazi Germany). It is never the nation which is directly guilty for what is done by the nation. It is always the ruling group. #RandolphHarris 9 of 25

However, all individual in a nation are responsible for the existence of the ruling group. Not many individuals in Germany are directly guilty of Nazi atrocities. Still, all of them are responsible for the acceptance of a government which was willing and able to do such things. Those who represent the power of a social group are a representative but not an actual center. A group is not a person. Nevertheless it has a structure of power. It is centered. Therefore social power is hierarchical power, power in degrees. Social power, centered and therefore hierarchical, has many forms in which it can appear. It can appear in the control of a society by a feudal group, a military caste, a high bureaucracy, an economic upper class, a priestly hierarchy, an individual ruler with or without constitutional restrictions, the ruling committees or a parliament, a revolutionary vanguard. The ruling group shares the tensions of power, especially the tension between power by acknowledgement and power by enforcement. Both are always present, and if one of them is lacking, then no power structure can stand. When they reflect, the silent acknowledgement of the people appears: “Those who represent us represent us by divine order or by historical destiny. No question can be raised about it. No criticism is allowed.” #RandolphHarris 10 of 25

Or: “Those who represent us are chosen by us: now we must accept them as long as they are in legal power, even if they misuse it, otherwise the system as such with the chances it gives to us also would fall down.” The ruling group is safe as long as this kind of acknowledgement is subconscious or half-conscious—metaphorically speaking, silent. If the acknowledgement becomes conscious and doubt must be suppressed, danger for the system appears. Then the moment may come when the suppression no loner works and a revolutionary situation develops. It is noticeable that even in such a situation the law is valid that power has centered or hierarchal character: the bearers of the revolutionary situation are a small group of people who have decided to withdraw acknowledgment. Marx has called them, with a militaristic image, the vanguard. They are the center of power in a revolutionary situation, the objects of severest suppression in the prerevolutionary stage, the ruling group in the postrevolutionary stage. For enforcement is the other side of the hierarchical power structure. It also works well as long as it works silently in the overwhelming majority of the group. This is done by internalized law, a smooth administration and conformistic attitude. #RandolphHarris 11 of 25

However, this is an ideal case and depends on many favourable factors (exempli gratia in England). Usually the compulsory element is much stronger. There is an easy deception in the mind of idealist about the situation. They experience the small number of enforcing officials in a big city and that even this small number has to do actual enforcement only occasionally. So they feel the absence of enforcement more than its presence. However, most enforcement is done by the treat of enforcement, if it is a real threat. Examples for this can be increased indefinitely even with respect to the best educated citizen (taxes). You cannot remove silent acknowledgment and you cannot remove manifest enforcement from any structure of power. The ruling minority in a social group are both objects of the silent acknowledgement by the majority and the agents of the enforcement of the law against the willfulness of any member of the group. This latter position produces all the problems which disturb and possibly ruin a social organism. If the law the ruling group is supposed to represent and to enforce were unambiguous, the situation would be simple. However, actually it is burdened with all the ambiguities of justice. An archaic acknowledgment of this fact is the idea that the ruler is above the law, because it is one’s function to make decisions where the law necessarily remains indefinite. #RandolphHarris 12 of 25

Although modern constitutions avoid an open expression of such a translegal position, they cannot exclude actions of the ruling group which follow the same principle. And this position “above the law” is neither in ancient nor in modern times a denial of the law. On the contrary, it is meant as a way of making the application of the law possible. The law must be given in a creative act, and it is given by members of the ruling group. It mut be applied to the concrete situation in a daring decision, and the decision is made by members of the ruling group. It must be changed in a foreseeing risk; and the risk is taken by members of the ruling group. This analysis shows that those who are in power always do two things: they express the power of justice of the whole group; and, at the same time, they express the power and the claim for justice of themselves as the ruling group. This situation has induced Christian as well as Marxist anarchists to accept the ideal of a society without a power structure. However, being without a power structure means being without a center of action. It means an agglomeration of individuals without a united power of being and without a uniting form of justice. #RandolphHarris 13 of 25

A State-like organization cannot be avoided, and if it is given, no checks and balances, not even those of the American Constitution, can present the ruling groups from expressing their own power and justice of being in the justice and power of the whole group. The power of being of the group constitutes their own power of being. They stand and fall with it. And they have the justification that they are acknowledged by the whole group in whatever constitutional terms this may be expressed. If the whole group definitely withdraws its acknowledgement, they cannot exist. They can prolong their power by physical and psychological compulsion, but not forever. The silent acknowledgement received by a ruling group from the whole group cannot be understood without an element which is derive neither from justice nor from power but from love, namely from love under the guidance of its eros and philia qualities. It is the experience of community within the group. Every social group is a community, potentially and actually; and the ruling minority not only expresses the power and justice of being of the group, it also expresses the communal spirit of the group, its ideals and valuations. #RandolphHarris 14 of 25

Every organism, natural as well as social, is a power of being and a bearer of an intrinsic claim for justice because it is based on some form of reuniting love. It removes as organism the separateness of some part of the World. The cell of a living body, the members of a family, the citizens of a nation, are examples. This communal self-affirmation, on the human level, is called the spirit of the group. The spirit of the group is expressed in all its utterances, in its laws and institutions, in its symbols and myths, in its ethical and cultural forms. It is normally represented by the ruling classes. And this very fact is perhaps the most solid foundation of their power. Every member of the group sees in the members of the ruling minority the incarnation of those ideals which one affirms when one affirms the group to which one belongs. This incarnation may be a kind or a bishop, a big landowner or a big business person, a union leader or a revolutionary hero. Therefore every ruling minority preserves and presents and propagates those symbols in which the spirit of the group is expressed. They guarantee the permanence of a power structure more than the strictest methods of enforcement. They guarantee what I have called the silent acknowledgment of the ruling group by the whole group. In this way, the power and justice of being in a social group is dependent on the spirit of the community, and this means on the uniting love which created and sustains the community. #RandolphHarris 15 of 25

On this score there are great differences among various types of neuroses. The greatest integrity is to be found in those truly detached persons who have kept out of the whirlpool of neurotic competition and neurotic attachments and are not easily bribed by either “love” or ambition. Also, their onlooker attitude toward life often permits them a considerable objectivity in their judgment. However, not every detached person can take a stand. One maybe so averse to disputing or to committing oneself that even in one’s own mind one takes no clear position, but either muddles issues or at best registers the good and the bad, the valid and the invalid, without arriving at any conviction of one’s own. The aggressive type, on the other hand, seems to contradict my assertion that as a rule the neurotic has difficulty in taking a stand. Especially if one is inclined to rigid tightness one seems to have an unusual capacity for definite opinions, for defending them and sticking to them. However, the impression is deceptive. When this type is definite it is too often because one is opinionated rather than because one has genuine convictions. Since they serve as well to choke all doubts in oneself, one’s opinions will often have a strict and rigid doctrine of thought or even fanatic character. Moreover, one can be bribed by prospects of power or success. One’s dependability is restricted to the limits set by one’s drive for domination and recognition. #RandolphHarris 16 of 25

The neurotic’s attitude toward responsibility can be confusing. This is due in part to the fact that the word itself has a variety of implications. It may refer to conscientiousness in fulfilling duties or obligations. Whether the neurotic is responsible in this sense depends on one’s particular character structure; it is not a thing that all neuroses have in common. Responsibility for others may mean feeling responsible for one’s own actions in so far as they affect someone else; but it may also be a euphemism for dominating others. Holding oneself responsible when it implies taking blame may be merely an expression of rage at not being one’s idealized image and in this sense have nothing to do with responsibility. The person and gospel of Jesus Christ—building on simple “Jesus loves me, this I know, for the Bible tells me so”—is the only complete answer to the false and destructive images and ideas that control the life of those away from God. The process of spiritual formation in Christ is one of progressively replacing those destructive images and ideas with the images and idea that filled the mind of Jesus himself. We thereby come increasingly to see “that light of the gospel of the glory of Christ, who is the image of God,” as reported in 2 Corinthians 4.4. #RandolphHarris 17 of 25

As we might expect from our earlier study the ruined self and the restored self, the contrast between the idea system of humanity and the idea system of God is very sharp, because their fundamental assumptions (about who God is and who we are) are totally different. Thus the prophet Isaiah speaks: “’My thoughts are not your thoughts, neither are your ways My ways,’ declares the Lord. ‘For as the Heavens are higher than the Earth, so are My ways higher than your ways, and My thoughts than your thoughts’” reports Isaiah 55.8-9. This is forcibly illustrated by Peter’s response to Jesus’ declaration that he himself would soon be tortured and killed. Peter has just acknowledged that Jesus was the promised Messiah or anointed Saviour of humankind. However, now, he rebukes Jesus and urges that such things must never happen to him, the Messiah. “Messiah” was an idea with a content and associated image in Peter’s mind totally different from what Jesus was saying. Jesus therefore called Peter “Satan,” or “Adversary,” and pointed out that he was thinking in human terms, not in God’s terms. “Jesus turned and said to Peter, ‘Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but things of humans,’” reports Matthew 16.23. The two ways are radically different. Radically different ideas and radically different images. And of course they determine radically different courses of thought and action. #RandolphHarris 18 of 25

Another illustration of the great difference in outlook is found in Paul’s letter to the Colossians. There he contrasted the way of Earth or flesh and the way of the new person. The human way is one of anger, wrath, malice, slander, abusive language, and lying. “Bout now you must also ride yourself of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices,” reports Colossians 3.8-9. Think for a moment how true this is to human life. However, now, Paul says, “Lie no more, since you have stripped off the old self and its characteristic behaviour and put on the new self, which sees things as they really are in God’s view,” as report in Colossians 3.10. In that view the usual human distinctions (between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free person, and so on) do not matter in how we relate to people, because Christ is (or can be) in all alike (verses 10-11). What is more unlike humans than to treat all kinds of people with equal truth and love? The ideas and images that govern unredeemed humanity make it impossible, except in highly selective circumstances and in very recent societies strongly influenced by Jesus and his followers. #RandolphHarris 19 of 25

Paul knew we can only escape being conformed to a fallen humanity by receiving the mind of Christ himself (I Corinthians 2.16; Philippians 2.5). Spiritual formation in Christ moves toward a total interchange of our ideas and images for his. How is this to come about? Two other factors in our thought life can be used by God to break the power of the toxic system of ideas and images that makes us “dead to God.” And after he has implanted new life from above in us by Word and Spirit, we can (and must) also begin to take initiative in progressively retaking the whole of our thought life for God’s kingdom. His grace will accompany us every step of the way, but it will never permit us to be merely passive in our spiritual formation in Christ. These other two factors are information (of “facts”) and our ability to think—to connect things up, to see what must or cannot be the cause if certain other things are so. “For those who shall be destroyed shall speak unto them out of the ground, and their speech shall be low out of the dust, and their voice shall be as one that hath a familiar spirit; for the Lord God will give unto him power, that he may whisper concerning them, even as it were out of the ground; and their speech shall whisper out of the dust. #RandolphHarris 20 of 25

“For thus saith the Lord God: They shall write the things which shall be done among them, and they shall be written and sealed up in a book, and those who have dwindled in unbelief shall not have them, for they seek to destroy the things of God. Wherefore, as those who have been destroyed have been destroyed speedily; and the multitude of their terrible ones shall be as chaff that passesth away—yea, thus saith the Lord God: It shall be at an instant, suddenly—and it shall come to pass, that those who have dwindled in unbelief shall be smitten by the hand of the Gentiles. And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grin upon the face of the poor. And there are many churches built up which cause envyings, and strifes, and malice. And there are also secret combinations, even as in times of old, according to the combinations of the devil, for e is the founder of all these things; yea, the founder of murder, and workd of darkness; yea, and he leadeth them by the neck with a flaxen cord, until be bindeth them with his strong cords. For behold, my beloved brethren, I say unto you that the Lord God Worketh not in darkness. #RandolphHarris 21 of 25

“God doeth not anything save it be for the benefit of the World; for he loveth the World, even that he layeth down his own life that he may draw all humans unto him. Wherefore, he commandeth none that they shall not partake of his salvation. Behold, doth he cry unto any, saying: Depart from me? Behold, I say unto you, Nay: but he saith: Come unto me all ye ends of the Earth, buy milk and honey, without money and without price. Behold, hath he commanded any that they should depart out of the synagogues, or out of the houses of worship? Behold, I say uno you, Nay. Hath he commanded any that they should not partake of his salvation? Behold, I say unto you, Nay; but he hath given it free for all humans; and one hath commanded one’s people that they should persuade all humans to repentance. Behold, hath the Lord commanded any that they should not partake of his goodness? Behold I say unto you, Nay; but all humans are privileged the one like unto the other, and none are forbidden. He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that humans preach and set themselves up for a light unto the World, that they may get gain and praise of the World; but they seek not the welfare of Zion. Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given a commandment that all humans should have charity, which charity is love. #RandolphHarris 22 of 25

“And except they should have charity they were nothing. Wherefore, if they should have charity they would not suffer the labourer in Zion to perish. And again, the Lord God hath commanded that humans should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things; for whoso doeth them shall perish. For none of these iniquities come of the Lord; for he doeth that which is good among the children of humans; and he doeth nothing save it be plain unto the children of humans and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto human, Black and White, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Hew and Gentile,” reports 2 Nephi 27.16-33. We beseech Thee, Lord, open Thy Heavens, open our eyes: from thence may Thy gifts descend to us; from hence may our hearts look back to Thee. May Thy throne be laid open to us, while we receive the benefits which we implore; may our mind be laid open to Thee, while we render the service which is enjoined to us. Look down from Heaven, O Lord, behold and visit this vine which Thy right hand hath planted. #RandolphHarris 23 of 25

Strengthen the weak, relieve the contrite, confirm the strong. Build them up in love, cleanse them with purity, enlighten them with wisdom, keep them with mercy. Lord Jesus, Good Shepherd, defend the purchase of Thy Blood. Feed the hungry, give drink to the thirsty, seek for the lost, convert the wandering, bind up that which is broken. Put forth Thine own hand from Heaven, and touch the dead of each being on Earth. May they feel the touch of Thy hand, and receive the joy of the Holy Spirit, that they may remain blessed forevermore. Gracious Lord, Thy name is love, in love please receive my prayer. My sins are more than the wide sea’s sand, but where sin abound, there is grace more abundant. Look to the cross of Thy beloved Son, and view the preciousness of His atoning blood; listen to His never-failing intercession, and whisper to my heart, “Thy sins are forgiven, be of good cheer, lie down in peace.” Grace cataracts from Heaven and flows forever, and mercy never wearies in bestowing benefits. Grant me more and more to prize the privilege of prayer, to come to Thee as a sin-soiled sinner, to find pardon in Thee, to converse with Thee; to know Thee in prayer as the path in which my feet tread, the latch upon the door of my lips, the light that shines through my eyes, the music of my ears, the marrow of my understanding, the strength of my will, the power of my affection, the sweetness of my memory. #RandolphHarris 24 of 25

May the matter of my prayer be always wise, humble, submissive, obedient, scriptural, Christ-like. Give me unwavering faith that supplications are never in vain, that if I seem not to obtain my petitions I shall have larger, richer answers, surpassing all that I ask or think. Unsought, thou hast given me the greatest gift, the person of Thy Son, and in Him Thou wilt give me all I need. Take away from us, we beseech Thee, O Lord, all our iniquities and the spirit of pride and arrogance, which Thou resistest, and fill us with the spirit of fear, and give us a contrite and humbled heart, which Thou doest not despise,–that we may be enabled with pure minds to enter into the Holy of Holies; through Jesus Christ our Lord. O God the Father, Who in Thy great and ineffable love to humans didst send Thy Son into the World, to bring back the wandering sheep, turn not away Thy face from us when we approach this Thy tremendous and unbloody Sacrifice; for we trust not to our righteousness, but to Thy gracious compassion, whereby Thou dost redeem our race. O LORD God or Master, reject me not, though defiled by a multitude of sins, for, behold, I approach to this Thy divine and Heavenly Mystery. Not as being worthy, but looking only to Thy goodness, I lift up my voice unto Thee. O God, be merciful to me a sinner. I have sinned against Heaven and before Thee, and I am not worthy to look upon this Thy holy and spiritual Table, whereon Thine only-begotten Son our Lord Jesus Christ is mystically set forth as a Sacrifice for me a sinner, for one stained with every defilement. #RandolphHarris 25 of 25

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