An optimist goes to the window every morning and says, “Good morning, God.” The pessimist goes to the window every morning and says, “Good God! Morning!” If A equals success, then the formula is A = X + Y + Z. X is work. Y is play. Z is keep your mouth shut. “And to make it your ambition to lead a quiet life: You should mind your own business and work with your hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody,” reports 1 Thessalonians 4.11-12. If you wish to glimpse inside a human soul and get to know a person, do not bother analyzing one’s ways of being silent, of talking, of weeping, or seeing how much one is moved by noble ideas; if you watch one just laugh, you will get better results. If one laughs well, one is a good being. My strength is as the strength of ten, because my heart is pure. To understand political power right, and derive it from its original, we must consider, what state all people are naturally in, and that is, a state of perfect freedom to order their actions, and dispose of their possessions and persons, as they think fit, within the bounds of the law of nature, without asking leave or depending upon the will of any other person. #RandolphHarris 1 of 19
A state also of equality, wherein in the power and jurisdiction is reciprocal, no one having more than another; there being nothing more evident, than that creatures of the same species and rank, promiscuously born to all the same advantages of nature, and the use of the same faculties, should also be equal one amongst another without subordination or subjection, unless the lord and master of them all should, by any manifest declaration of one’s will, set one above another, and confer on one, by an evident and clear appoint, an undoubted right to dominion and sovereignty. This equality of humans by nature must be built on the foundation of an obligation to mutual love amongst humans, on which one builds the duties they owe one another, and from whence one derives the great maxims of justice and charity. The like natural inducement hath brought people to know that it is no less their duty, to love others than themselves; for seeing those things which are equal, must needs all one measure; if I cannot but wish to receive good, even as much at every human’s hands, as any human can wish unto one’s own soul, how should I look to have any part of my desire herein satisfied, unless myself be careful to satisfy the desire, which is undoubtedly in other beings, being of one and the same nature? #RandolphHarris 2 of 19
To have anything offered them repugnant to this desire, must needs in all respects grieve them as much as me; so that if I do harm, I must look to suffer, there being no reason that others should shew greater measure of love to me, than they have by me shewed unto them: my desire therefore to be loved of my equals in nature as much as possible may be, imposeth upon me a natural duty of bearing to them-ward fully like the affection; from which relation of equality between ourselves and them that are as ourselves, what several rules and canons natural reason hath drawn, for direction of life, no being is ignorant. However, though this be a state of liberty, yet it is not a state of licence: though humans in that state have an uncontroulable liberty to dispose of one’s person or possessions, yet one has not liberty to destroy oneself, or so much as nay creature in one’s possession, but where some nobler use than its bare preservation calls for it. The state of nature has a law of nature to govern it, which obliges every one: and reason, which is that law, teaches all humankind, who will but consult it, that being all equal and independent, no one ought to harm another in one’s life, health, liberty, or possession: for humans being all the workmanship of one omnipotent, and infinitely wise maker. #RandolphHarris 3 of 19
All the servants of one sovereign master, sent into the World by his order, not another’s pleasure: and being furnished with like faculties, sharing all in one community of nature, there cannot be supposed any such subordination among us, that may authorize us to destroy one another, as if we were made for one another’s uses, as the inferior ranks of creatures are for our’s. Every one, as one is bound to preserve oneself, and not to quit one’s station willfully, so by the like reason, when one’s own preservation comes not in competition, ought one, as much as one can, to preserve the rest of humankind, and may not, unless it be to do justice on an offender, take away, or impair the life, or what tends to the preservation of life, the liberty, health, limb, or goods of another. And that all humans may be restrained from invading others rights, and from doing hurt to one execution of the law of nature is, in that state, put into every human’s hands, where every one has a right to punish the transgressors of that laws to such a degree, as may hinder its violations: for the law of nature would, as all other laws that concern humans in the World be in vain, if there were no body that in the state of nature may punish another for any evil one has done, every one may do so: for in that state of perfect equality, where naturally there is no superiority or jurisdiction of one over another, what any may do in prosecution of that law, every one must needs have a right to do. #RandolphHarris 4 of 19
Not only does God sovereignly determine how and to what extent He will bless us, He often blesses those who, in our opinion, seem most unworthy. We see this demonstrated rather forcefully in Jesus’s recounting of two Old Testament incidents as recorded in Luke 4.25-27: “I assure you that there were many windows in Israel in Elijah’s time, when the sky was shut for three and a half years and there was a severe famine throughout the land. Yet Elijah was not sent to any of them, but to a window in Zarephath in the region of Sidon. And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed—only Naaman the Syrian.” Luke recorded that “all the people in the synagogue were furious when they heard this.” Why were these Jewish people who heard Jesus so enraged that, as verse 29 tells us, they wanted to kill Him? It was because the widow and Naaman were despised Gentiles. In the opinion of the Jewry, these people were most unworthy. The reaction was, “How could God bless those Gentiles instead of more deserving Jewish people?” The fact is, God did bless those two Gentiles while passing right by His own chose people. Were in the widow of Zarephath and Naaman the Syrian more “deserving” than anyone in Israel? Not all. #RandolphHarris 5 of 19
The Old Testament record of one’s healing indicates that Naaman, by his anger and haughtiness, was very undeserving. God often does bless people who seem to us to be quite unworthy. However, that is what grace is all about, because we are all unworthy. We rejoice in the generosity of God’s grace as it is directed toward us, or toward our family or friends. However, how do we feel wen someone whom we think does not deserve it is blessed by God? Are we envious because of the generosity of God toward that person? Do we feel, as did the workers in the parable, who got paid as much for one hour of work as did those who slaved away in the hot Sun for twelve hours, that we have borne the burden of the work and the heat of the day, and yet that other person has been blessed more than we have? The workers who labored all day did not grumble because they received too little pay, but because less deserving workers received the same as they. The “A” students in the modern version of the parable were not outraged because they received only an “A,” but because some obviously undeserving students received the same grade. The reality of the Christian life, though, is that there is no “A” students in God’s Kingdom. Some are more obedient than others, some have labored more and sacrificed more than others, but none of us measures up to an “A.” #RandolphHarris 6 of 19
None of us wants to get what we actually deserve. We all want God’s grace, but we cannot enjoy God’s grace when there is an attitude of comparing. See the two groups of labourers as they severally wend their way home that evening. As to amount of money in their pockets, they are all equal: but as to amount of content in their spirits there is a great difference. The last go home each with a penny [a denarius] in one’s pocket, and astonished glad gratitude in one’s heart: their reward accordingly is a penny, and more. The first, on the contrary, go home, each with a penny in one’s pocket, and corroding discontent in one’s soul: their reward accordingly is less than a penny. Arnot believed it was in this sense that “the last will be first, and first will be last,” reports Matthew 20.16. That is, the last workers hired ended up “first” because they had a day’s wages plus contentment, whereas the first workers hired ended up “last” because of their discontentment. While that is certainly a helpful observation about life, I understand Jesus’ two statements in Matthew 19.30 and 20.16 somewhat differently than Arnot does. I believe Jesus is asserting the sovereign prerogative of God to dispense His favours as He pleases. I do not think His statement, “So the last will be the first, and the first will be last,” is to be taken in absolute sense as if this would always be the case. #RandolphHarris 7 of 19
Rather, I think there is often no apparent correlation between what one seemingly “deserves” and what he or she receives. Remember, the whole point of the parable is to respond to Peter’s attitude as expressed in this statement: “The more we do, the more we earn, and the more God owes us.” If we are to succeed in living by grace, we must some to terms with the fact that God is sovereign in dispensing His gracious favours, and He owes us no explanation when His actions do not correspond with out system of merits. Indeed, as Paul said, “How unsearchable His decisions, and how mysterious His methods! For who has ever understood the thoughts of the Lord, or has even been His advisor?” reports Romans 11.33-34. We are left without any grounds for grumbling about the treatment we receive from God. God never becomes obligated to us, so He can always say to us, “Friend, I am not being unfair to you,” reports Matthew 20.13. At the same time God reserves the right to treat each of us differently, bestowing blessings as He sovereignly chooses. In the words of the landowner, God says to us, “Do I not have the right to do what I want with my own money? Or are you envious because I am generous?” reports Matthew 20.15. Doing what you want—God’s way. What does that mean? It means that they will then for the first time be able to do what they want to do. #RandolphHarris 8 of 19
Of course they will be able to steal, lie, and murder all they want—which will be none at all. However, they will also be able to be truthful and transparent and helpful and sacrificially loving, with joy—and they will want to be. Their life will be in this way caught up in God’s life. They will want the good and be able to do it, the only true human freedom. The mind set on the spiritual is in that sense “life and peace,” reports Romans 8.6, because it lives from God and, “sowing into the spirit, out of the spirit reaps the eternal kind of life,” reports Galatians 6.8. So—and this is of utmost importance to those who would enter Christian spiritual formation—life as normally understood, where the object is securing myself, promoting myself, indulging myself, is to be set aside. “Can I still think about such things?” you may ask. Yes, you can. However, you increasingly will not. And when you do, as formation in Christlikeness progresses, they simply will not matter. In fact, they will seem ridiculous and uninteresting. Jesus’ words on not being anxious about what will happen to you and his admonitions to consider the flowers and birds, as reported in Luke 12.13-34, will seem obviously sane and right, whereas they previously sounded obviously crazy and wrong, or “out of touch with reality.” #RandolphHarris 9 of 19
From the perspective of interpersonal politics, this element of the relationship—congruence—gives a maximum space to be—for the client and for the therapist. The therapist is saying, in effect, “Here I am, as I am.” There is no hint of any kind of control over the client’s responses to one’s way of being. To the contrary, finding that the therapist is permitting oneself to be as one is, the client tends to discover that same freedom. The second attitude of importance in creating a climate for change is acceptance, or caring or prizing—unconditional beneficial regard. It means that when the therapist is experiencing an optimistic attitude, acceptant attitude toward whatever the client is at that moment, therapeutic movement r change is more likely. It involves the therapist’s willingness for the client to be whatever feeling is going on at that moment—confusion, resentment, fear, anger, courage, love, or pride. It is a nonpossessive caring. The therapist prizes the client in a total rather tan a conditional way. This resembles the love the parent sometimes feels toward the infant. Research indicates that the more this attitude is experienced by the therapist, the greater the probability that therapy will be successful. It is not, of course, possible to feel such an unconditional caring all of the time. #RandolphHarris 10 of 19
A therapist who is real will often have very different feelings, negative feelings toward the client. Hence it is not to be regarded as a “should,” that the therapist should have an unconditional optimistic regard for the client. It is simply a fact that unless this is a reasonably frequent ingredient in the relationship, constructive client change is less likely. What of the interpersonal politics of such an attitude? It is a powerful factor, but it is in no way manipulative or controlling in the relationship. There is no judgment or evaluation involved. Power over one’s own life is left completely in the hands of the client. It provides a nurturant atmosphere but not a forcing one. Another facilitative aspect of the relationship is empathic understanding. This means that the therapist senses accurately the feelings and personal meanings that are being experienced by the client and communicates this understanding to the client. At its best the therapist is so much inside the private World of the other that one can clarify not only the meanings of which the client is aware but even those just below the level of awareness. When the therapist responds at such a level of level the client’s reaction is of this sort: “Perhaps that is what I have been trying to say. I have not realized it, but yes, that is how I do feel!” This element of the relationship is perhaps the most easily improved through even brief training. #RandolphHarris 11 of 19
Therapists can learn, quite quickly, to be better, more sensitive listeners, more empathic. It is in part a skill as well as an attitude. To become more genuine or more caring, however, the therapist must change experientially, and this is slower and more complex process. Being empathic involves a choice on the part of the therapist as to what one will pay attention to, namely the inner World of the client as that individual perceives it. Thus it does change the interpersonal politics of the relationship. It in no way, however, exercises control over the client. On the contrary it assists the client in gaining a clearer understanding of, and hence a greater control over, one’s own World and one’s own behaviour. You may well ask why a person seeking help changes for the better when one is involved in a relationship with a therapist that contains these elements. Over the years I have come to see more and more clearly that the process of change in the client is a reciprocal of the attitudes of the therapist. As the client finds the therapist listening acceptingly to one’s feelings, one becomes able to listen acceptingly to oneself—to hear and accept the anger, the fear, the tenderness, the courage that is being experienced. As the client finds that therapist prizing and valuing even the hidden and awful aspects which have been expressed, one experiences a prizing and liking of oneself. #RandolphHarris 12 of 19
As the therapist is experienced as being real, the client is able to drop facades, to more openly be the experiencing within. Politically, by listening to the feelings within, the client reduces the power others have had in inculcating guilts and fears and inhibitions, and is slowly extending the understanding of, and control over, self. As the client is more acceptant of self, the possibility of being in command of self becomes greater and greater. The client possesses oneself to a degree that has never occurred before. The sense of power is growing. As the client becomes more self-aware, more self-acceptant, less defensive and more open, one finds at last some of the freedom to grow and change in the directions natural to the human organism. Life is not in one’s hands, to be lived as an individual. If there ever was a “man’s man,” it was Jonathan; and if there ever was a man who felt the need of a friend, I was Jonathan. The Philistines’ domination of Israel in that day was so complete that they allowed no blacksmiths in the land for fear they would make swords and spears for the Israelites. In fact, there were only two swords in the entire nation, those of King Saul and his son Jonathan. All Israel was in a dark storm of depression and despair—all, that is, expect Jonathan. Jonathan saw matters differently. He believed that if God willed it, Israel could be saved, even by a few. #RandolphHarris 13 of 19
While others looked down, Jonathan looked up and saw a great and glorious God who could deliver hum anything He saw Fit. Armed with this conviction and his sword, Jonathan and his armour-bearer attacked a Philistine detachment alone. His sallying words say it all: “Come, let us go over to the outpost of those uncircumcised fellows. Perhaps the Lord will act in our behalf. Nothing can hinder the Lord from saving, whether by many or by few,” reports 1 Samuel 14.6. Assured that God would deliver them into his hand, Jonathan launched a horrifying single-handed attack. It was a mano a mano, hand-to-hand, man-to-man. Blood ran to the dust and white bone gleamed in the Sun as Jonathan sliced and hacked attacker after attacker, until twenty Philistine lay spread over a terrible half-acre. Blood-covered Jonathan was one tough Golden State Warrior! Jonathan’s heroics put some steel into his people, and a rebellion followed—and some good days for Israel. However, with Saul’s subsequent sin and rejection, Israel fell to even darker days than before (chapters 15-17), and Jonathan was more alone than ever. Even his greater heart was affected, as he too trembled before Goliath. There was no one of like mind, he thought—until he encountered David. #RandolphHarris 14 of 19
Jonathan could not believe his ears as David called out to the giant: “You come against me with sword and spear and javelin, but I come against you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied. This day the Lord will hand you over to me, and I will strike you down and cut off your head…and the whole World will know that there is a God in Israel. All those gathered here will know that it is not by sword or spear that the Lord saves; for the battle is the Lord’s, and he will give all of you into our hands.” (17.45-47). Then David ran full-speed at Goliath and nailed him right between the eyes! Blood-smeared David stood holding the great gory head, talking calmly with Jonathan’s father, Saul. At last Jonathan had found someone whose heart was in tune with his—a friend. What followed was the flowering of a deep male friendship, one of the most celebrated friendships in all of literature. As such, it provides the essential elements and wisdom for all genuine friendships. “Little children cannot repent; wherefore, it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy. And one that saith that little children need baptism denieth the mercies of Christ, and setteth at naught the atonement of one and the power of one’s redemption. Wo unto such, for they are in danger of death, hell, and an endless torment. I speak it boldly; God hath commanded me. Listen unto them and give heed, or they stand against you at the judgment-seat of Christ,” Moroni 8.19-21. #RandolpHarris 15 of 19
And thus, in the state of nature, one being comes by a power over another; but yet no absolute or arbitrary power, to use a criminal, when one has got one in one’s hands, according to the passionate heats, or boundless extravagancy of one’s own will; but only to retribute to one, so far as calm reason and conscience dictate, what is proportionate to one’s transgression, which is so much as may serve for reparation and restraint: for these two are the only reasons, why one being may lawfully do harm to another, which is that we call punishment. In transgressing the law of nature, the offender declares oneself to live by another rule than that of reason and common equity, which is that measure God has set to the actions of humans, for their mutual security; and so one becomes dangerous to humankind, the Simon clasp, which is to secure them from injury and violence, being slighted and broke by one. Which being a trespass against the whole species, and the peace and safety of it, provided for by the law of nature, every being upon this score, by the right one hath to preserve humankind in general, may restrain, or where it is necessary, destroy things noxious to them, and so may bring such evil on anyone, who hath transgressed that law, as many make one repent the doing of it, and thereby deter one, and by one’s example of others, from doing the like mischief. And in the case, and upon this ground, EVERY PERSON HATH A RIGHT TO PUNISH THE OFFENDER, AND BE EXECUTIONER OF THE LAW OF NATURE. #RandolphHarris 16 of 19
I doubt not but this will seem a very strange doctrine to some people: but before they condemn it, I desire them to resolve me, by what right any prince or state can put to death, or punish an alien, for any crimes one commits in their country. It is certain their laws, by virtue of any sanction they receive from the promulgated will of the legislative, reach not a stranger: they speak not to one, nor, if they did, is one bound to hearken to them. The legislative authority, by which they are in force over the subjects of that commonwealth, hath no power over one. Those who have the supreme power of making laws in England, France, or Holland, are to an Indian, but like the rest of the World, beings without authority: and therefore, if by the law of nature every being hath not a power to punish offenses against it, as one soberly judges the case to require, I see not how the magistrates of any community can punish an alien of another country; since, in reference to one, they can have no more power than what every being naturally may have over another. “Remember that The Maker knows all things, all that is past and present, all that has happened and will happen, and what might happen as well. Remember there is no past of future where The Maker is but only the vast present of all things living,” reports Anne Rice, Angel Time, page 132. #RandolphHarris 17 of 19
Besides the crime which consists in violating the law, and varying from the right rule of reason, whereby a being so far becomes degenerate, and declares oneself to quit the principles of human nature, and to be a noxious creature, there is commonly injury done to some person or other, and some other being receives damages by one’s transgression: in which case one who hath received any damages, has, besides the right of punishment common to one with other people, a particular right to seek reparation from one that has done it: and other person, who finds it just, may also join with one that is injured, and assist one in recovering from the offender so much as may make satisfaction for the harm one has suffered. We beseech Thee, O Lord, in Thy compassion to increase Thy faith in us; because Thou wilt not deny the assistance of Thy loving-kindness to those whom Thou bestowest a stedfast belief in Thee; through Jesus Christ our Lord. Grant us, O Lord, we pray Thee, to trust in Thee will our heart; seeing that as Thou dost always resist the proud who confide in their own strength, so Thou does not forsake those who make their boast of Thy mercy; through Jesus Christ our Lord. Confirm, O Lord, in our minds the mysteries of the true faith, that as we confess Him Who was conceived by the Virgin to be Very God and Man, so by the power of His saving Resurrection we may be enabled to attain eternal joy; through the same Jesus Christ our Lord. #RandolphHarris 18 of 19
O Divine Redeemer, great was thy goodness in undertaking my redemption, in consenting to be made sin for me, in conquering all my foes; great was thy strength in enduring the extremities of divine wrath, in taking away the load of my inequities; great was thy love in manifesting thyself alive, in showing thy sacred wounds, that every fear might vanish, and every doubt be removed; great was thy mercy in ascending to Heaven in being crowned and enthroned there to intercede for me, there to succour me in temptation, there to open the eternal book, there to receive me finally to thyself; great was thy wisdom in devising this means of salvation; bathe my soul in rich consolations of thy resurrection life; great was thy grace in commanding me to come hand in hand with thee to the Father, to be knit to Him eternally, to discover in him my rest, to find in him my peace, to behold His glory, to honour Him who is alone worthy; in giving me the Spirit as teacher, guide, power, that I may live repenting of sin, conquer Satan, find victory in life. When thou art absent all sorrows are here, when thou art present all blessings are mine. Be gracious to our prayers, O merciful God, and guard Thy people with loving protection; that they who confess Thine Only-begotten Son as God born in our bodily flesh, may never be corrupted by the deceits of the devil; through the same Jesus Christ our Lord. #RandolphHarris 19 of 19
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Fools makes complaint that the Prophet brings to then this old message of the eternal Deity that wait to light all human heart and brings nothing new or fit for this age and hour. We may make a preamble to our answer with the statement that one indubitabtly gives such scientific and practical turn to one’s teachings as the time demands, but we must admi that one’s first and last words remain ever the same as the first and last words of all the illustrious divine teachers. For what other message can one give? When the soul hungers for a happiness it has hitherto been unable to find in its mudpits of sensuality or in its marketplaces of barter, is one to offer it a stone of some economic doctrine and not the bread of spiritual nourishment? Is one to come to confirm our self-deceptions and our self-govellings and to give the lie to the divine bliss one enjoys in the moment? One’s continual serenity, one’s unemotional manner may draw the admiration of the discerning few, but it will also provoke the exasperation of the undiscerning many.
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We do not lose our sense of humour when we get older—we get older when we lose our sense of humour. It is great to be great, but it is greater to be human. “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove,” reports St. Matthew 17.20. Today I want to consider the question of how we—as individuals, as groups, as a culture—will live in, will respond to, will adapt to, this brave new World. What stance will we take in the face of these new developments? Deny and Ignore—one attitude which we can take is to deny that these scientific advances are taking place, and simply take the view that there can be no study of human behaviour which is truly scientific. We can hold that the human being cannot possibly take an objective attitude toward oneself, and that therefore no real science of behaviour can exist. We can say that humans are always a free agent, in some sense that makes scientific study of one’s behaviour impossible. Not long ago, at a conference on the social sciences, curiously enough, I heard a well known economist take just this view. And one of this country’s most noted theologians writes, “In any event, no scientific investigation of past behaviour can become the basis of predictions of future behaviour.” #RandolphHarris 1 of 17
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I am as sober as a judge. Some folks rail against other folks, because other folks have what some folks would be glad of. Societies of beings are just like individuals, in that both at any given moment offer ambiguous potentialities of development. Whether a young man enters business or the ministry may depend on a decision which has to be made before a certain day. He takes the place offered in the counting-house, and is committed. Little by little, the habits, the knowledges, of the other career, which once lay so near, cease to be reckoned even among his possibilities. At first, he may sometimes doubt whether the self he murdered in that decisive hour might not have been the better of the two; but with the years such questions themselves expire, and the old alternative ego, once so vivid, fades into something less substantial than a dream. It is no otherwise with nations. They may be committed by kinds and ministers to peace or war, by generals to victory or defeat, by prophets to this religion or to that, by various geniuses to fame in art, science, or industry. A war is a true point of bifurcation of future possibilities. Whether it fail or succeed, its declaration must be the starting-point of new policies. Just so does a revolution, or any great civic precedent, become a deflecting influence, whose operations widen with the course of time. Communities obey their ideals; and an accidental success fixes an ideal, as an accidental failure blights it. #RandolphHarris 1 of 15
Well, now, there is a remedy for everything except death. Now, here, you see, it takes all the running you can do, to stay in the same place. If you want to get somewhere else, you must run at least twice as fast as that! It is not what name others call you that matters, but name you respond to that truly determines who you are. If asked in a poll, although most people would say they believe in God, and though church attendance still remains high and confessions of atheism are relatively rare, it is still perfectly clear that the crisis in modern society has also had a negative effect on religion. Theologians themselves have realized this and have spoken quite openly about the anguish religion as we know it is currently going through. The development began centuries ago, but the closer we come to the present, the greater its rate of acceleration has been. Because religion fulfills a double function, its collapse leaves us with a double loss. Our religion, based primarily on the Judeo-Christian tradition, provides us with both an explanation of the natural World and moral principles—an ethic. Those two functions have nothing to do with each other, for how you explain the natural World is one thing, and what moral principles and values you have is quite another. However, the two functions were not originally separated, and there are a number of reasons why not. #RandolphHarris 1 of 20
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Randolph Harris II International Institute 