Although the World is full of suffering, it is also full of the overcoming of it. Revolution does not occur when things get bad enough but when things get better—when small improvements generate rising aspirations and decrease tolerance for long-existing injustices. The “make things worse” approach is not only strategic, it is not even revolutionary—it seeks unconsciously to preserve, while at the same time discrediting, parental authority. The emotional logic behind it might be expressed as: “if things get bad enough, they will see that it is unfair.” As most people know, radical movements are always plagued with people who want to lose, want to be stopped, want in effect to be put under protective custody. The make-it-worse position is based on the same assumption as the “backlash” position, which argues that “if you go too far, they will turn against you.” Both view public opinion as a kind of judicial Good Parent, and exaggerate the importance of transient public sentiment. Both underestimate the importance, for creating change, of prolonged exposure to new ideas. There is no such thing as a situation so intolerable that human beings must necessarily rise up against it. People can bear it. #RandolphHarris 1 of 27

The job of the revolutionary is to show people that things can be better and to move them directly and unceasingly word that goal. The better things get the more aware people become that they need not tolerate the injustices and miseries that remain. By the same token, the worst backlash situation is always better than the pre-change condition. Backlash implies that people once accepted and then came to reject change, but this is not the case. It is merely that the significance of the change—the reality of it—was not yet understood. Backlash is simply part of the educative process—the process of learning that change means change. It is behaviour and institutions that the true revolutionary seeks to change—the good or bad opinion of those around one is of little consequence. The backlash-avoider is saying, “if we go too far, people will think badly of me.” Thus is seems probably if the privileges and powers of legislators and judges say, improve the situation of the less favoured, they improve that of citizens generally. However, procedural justice is rare, if not impossible, in cases of much practical interest. Imperfect procedural justice is exemplified by criminal trial. The desired outcome is if and only if the defendant has committed the offense which one is charged with, one should be declared guilty. #RandolphHarris 2 of 27

The trial procedure is framed to search for and to establish the truth in this regard. However, it seems impossible to design the legal rules so that they always lead to the correct result. The theory of trials examines which procedures and rules of evidence, and the like, are best calculated to advance this purpose consistent with the other ends of the law. Different arrangements for hearing cases may reasonably be expected in different circumstances to yield the right results, not always but at least most of the time. A trial, then, is an instance of imperfect procedural justice. Even though the law is carefully followed, and the proceedings fairly and properly conducted, it may reach the wrong outcome. An innocent person may be found guilty, a guilty person may be set free. In such cases we speak of a miscarriage of justice: the injustice springs from no human fault but from a fortuitous combination of circumstances which defeats the purpose of the legal rules. The characteristic mark of imperfect procedural justice is that while there is an independent criterion for the correct outcome, there is no feasible procedure which is sure to lead to it. By contrast, pure procedural justice obtains when there is no independent criterion for the right result: instead there is correct or fair procedure such that the outcome is likewise correct or fair, whatever it is, provided that the procedure has been properly followed. #RandolphHarris 3 of 27

The situation of pure procedural justice is illustrated by gambling. If a number of persons engage in a series of fair bets, the distribution of cash after the last bet is fair, or at least not unfair, whatever this distribution is. I assume here that fair bets are those having a zero expectation of gain, that the bets are made voluntarily, that no one cheats, and so on. The betting procedure is fair and freely entered into under conditions that are fair. Thus the background circumstances define a fair procedure. Now any distribution of cash summing to the initial stock held by all individuals could result from a series of fair bets. In this sense all of these particular distributions are equally fair. A distinctive feature of pure procedural justice is that the procedure for determining the just result must actually be carried out; for in these cases there is no independent criterion by reference to which a definite outcome can be known to be just. Clearly we cannot say that a particular state of affairs is just because it could have been reached by following a fair procedure. This would permit far too much and would lead to absurdly unjust consequences. It would allow one to say that almost any distribution of good is just, or fair, since it could have come about as a result of fair gambles. #RandolphHarris 4 of 27

Be not afraid of greatness: some people are born great, some achieve greatness, and some have greatness thrust upon them. What makes the final outcome of betting fair, or not unfair, is that the one which has arisen after a series of fair gambles. A fair procedure translates its fairness to the outcome only when it is actually carried out. In order, therefore, to apply the notion of pure procedural justice to distributive shares it is necessary to set up and to administer impartially a just system of institutions. Only against the background of a just basic structure, including a just political constitution and a just arrangement of economic and social institutions, can one say that the requisite just procedure exists. Suppose that law and government act effectively to keep markets competitive, resources fully employed, property and wealth (especially if private ownerships of the means of production is allowed) widely distributed by the appropriate forms of taxation, or whatever, and to guarantee a reasonable social minimum. Assume also that there is fair equality of opportunity underwritten by education for all; and that the others equal liberties are secured. Then it would appear that the resulting distribution of income and the pattern of expectations will tend to satisfy the difference principle. #RandolphHarris 5 of 27

In this complex of institutions, which we think of as establishing social justice in the modern state, the advantages of better situated improved the condition of the least favoured. Or when they do not, they can be adjusted to do so, for example, by setting the social minimum at the appropriate level. As these institutions presently exist they are riddle with grave injustices. However, there presumably are ways of running them compatible with their basic design and intention so that the difference principle is satisfied consistent the demands of liberty and fair equality of opportunity. It is this fact which underlies our assurance that these arrangements can be made just. It is evident that the role of the principle of fair opportunity is to insure that the system of cooperation is one of pure procedural justice. Unless it is satisfied, distributive justice could not be left to take care of itself, even within a restricted range. Now the great practical advantage of pure procedural justice is that it is no longer necessary in meeting the demands of justice to keep track of the endless variety of circumstances and the changing relative positions of particular persons. One avoids the problem of defining principles to cope with the enormous complexities which would arise if such details were relevant. #RandolphHarris 6 of 27

It is a mistake to focus attention on the varying relative position of individuals and to require that every change, considered as a single transaction viewed in isolation, be in itself just. It is the arrangement of the basic structure which is to be judged, and judged from a general point of view. Unless we are prepared to criticize it from the standpoint of a relevant representative person in some particular position, we have no complaint against it. Thus the accepted of the two principles constitutes an understanding to discard as irrelevant as a matter of social justice much of the information and many of the complications of everyday life. In pure procedural justice, then, distributions of advantaged are not appraised in the first instance by confronting a stock of benefits available with given desires and needs of known individuals. The allotment of the items produced takes place in accordance with the public system of rules, and this system determines what is produced, how much is produced, and by what means. It also determines legitimate claims the honouring of which yields the resulting distribution. Thus in this kind of procedural justice the correctness of the distribution is founded on the justice of the scheme of cooperation from which it arises and on answering the claims of individuals engaged in it. #RandolphHarris 7 of 27

A distribution cannot be judged in isolation from the system of which it is the outcome or from what individuals have done in good faith in the light of established expectations. If it is asked in the abstract whether one distribution of a given stock of things to definite individuals with known desires and preferences is better than another, then there is simply no answer to this question. The conception of the two principles does not interpret the primary problem of distributive justice as one of allocative justice. By contrast the allocative conception of justice seems naturally to apply when a given collection of goods is to be divided among definite individuals with known desires and needs. The goods to be allotted are not produced by these individuals, nor do these individuals stand in any existing cooperative relations. Since there are no prior claims on the things to be distributed, it is natural to share them out according to desires and needs, or even to maximize the balance of satisfaction. Justice becomes a kind of efficiency, unless equality is preferred. Suitably generalized, the allocative conception lead to the classical utilitarian view. For as we have seen, this doctrine assimilates justice to the benevolence of the impartial spectator and the later in turn to the most efficient design of institutions to promote the greatest balance. #RandolphHarris 8 of 27

On this conception society is thought of as so many separate individuals each defining a separate line along which rights and duties are to be assigned and scarce means of satisfaction allocated in accordance with rules so as to give the most complete fulfillment of desire. Utilitarianism does not interpret the basic structure as a scheme of pure procedural justice. For the utilitarian has, in principle anyway, an independent standard for judging all distributions, namely, whether they produce the greatest net balance of satisfaction. Institutions are more or less imperfect arrangements for bringing about this end. Thus given existing desires and preference, and the natural continuation into the future which they allow, the stateman’s aim is to set up those social schemes that will best approximate an already specific goals. Since these arrangements are subject to the unavoidable constraints and hindrances of everyday life, the basic structure is a case of imperfect procedural justice. The two parts of the second principle are lexically ordered. Thus we have one lexical ordering within another. However, when necessary, this ordering can be modified in the light of the general conception of justice. The advantage of the special conception is that is has a definite shape and suggests certain questions for investigation, for example, under what conditions if any would the lexical ordering be chosen? #RandolphHarris 9 of 27

Our inquiry is given a particular direction and is no longer confined to generalities. Of course, this conception of distributive shares is obviously a great simplification. It is designed to characterize in a clear way a basic structure that makes use of the idea of pure procedural justice. However, all the same we should attempt to find simple concepts that can be assembled to give a reasonable conception of justice. The notions of the basic structure, of the veil of ignorance, of a lexical order, of the least favoured position, as well as of pure procedural justice are all examples of this. By themselves none of these could be expected to work, but properly put together they may serve well enough. It is too much to suppose that there exists for all or even most moral problems a reasonable solution. Perhaps only a few can be satisfactorily answered. In any case social wisdom consist in framing institutions so that intractable difficulties do not often arise and in accepting the need for clear and simple principles. The “war on poverty” may have done very little to alleviate poverty and nothing at all to remove its causes, but it raised a lot of expectations, created many visions of the possibilities for change, altered a large number of people to existing inadequacies in the system and to the relative efficacy of various strategies for eliminating them. #RandolphHarris 10 of 27

Reform and change are thus complementary rather than antagonistic. Together they make it possible continually to test the limits of what can be done. Some people never know whether the door is unlocked because they are afraid to try it. Others, on the other hand, miss many opportunities for small advances because they are unwilling to settle for so little. There are often times conflicting forces in society. One seeks to remake the World to make it tolerable for us to live in, the other tries to cure us of our need to remake the World. Now the first task of a system is to maintain itself, and every system must therefore contain mechanisms to reactivate continually the motivational eccentricities that gave rise to it in the first place. Still, one cannot avoid a feeling of skepticism when it is proposed that institutional change alone will bring about motivational change. Closing down gambling casinos may reduce the volume of gambling but it does not end it. Only when institutions have been analyzed, discredited, disassembled, and the motivational forces that gave rise to them redirected into alternative spheres of gratification only then can change take place. When people can predict and influence their daily social encounters with greater ease, then they feel less manipulated and intruded upon. #RandolphHarris 11 of 27

The longing for quiet, privacy, independence, initiative, and some open space says that something is preventing it from being gratified. These qualities are a foundation-stone of American society—of the suburbs. The total experience of the total humans then is of overcoming alienation, and of the subject-object split in perceiving the World; the uncovering of the unconscious means the overcoming of affective contamination and cerebration; it means the depression, the abolition of the split within myself between the universal human and the social humans; it means the arriving at the state of the immediate grasp of reality, without distortion and without interference by intellectual reflections; it means overcoming the craving to hold on to the ego, to worship it; it means giving up the illusion of an indestructible separate ego, which is to be enlarged, preserved and as the Egyptian pharaohs hoped to preserve themselves as mummies of eternity. To be conscious of the unconscious means to be open, responding, to have nothing and to be. If the new culture fails, it will be corrupted into a reactionary parody of itself. Much like we are seeing from many public and private institutions and people in society today. The problem is the we spend hundreds of billions of dollars ending lives and punishing people, but almost nothing to enhance the joys of living. #RandolphHarris 12 of 27

Policies are rules are becoming an excuse for tyrannical force. It is like we no longer care about humanity or beautifying our communities. I recognize the desperate longing in America for stability, for some fixed reference point when all else is swirling about in endless flux. However, to cling to oppression and threats is the act of a hopeless addict, who, when one’s increasingly expensive habit has destroyed everything else in one’s life, embraces one’s destroyer more fervently than ever. The radical change I am suggesting here is only the reinstatement of stability itself. It may appear highly unappealing, like all cold-turkey cures, but nothing else will stop the spiraling disruption to which our old culture premises have brought us. Most old-cultural premises are built upon a self-deception: we pretend that through it we actually achieve social stability—that technological change can be confined within its own sphere. Yet obviously this is not so. Technological instability creates social stability as well, and we lose our way. California’s ban on gasoline powered cars by 2030 is an example. Imagine how many people and businesses that will harm. That is just nine years away. How long is it since anyone has said: “this is a pernicious invention, which will bring more misery than happiness to humankind?” #RandolphHarris 13 of 27

Some comments occur only in horror and science-fiction films, and even there, in the face of the most calamitous outcomes that jaded and overtaxed brains can device, the audience often feels a twinge of discomfort over the burning laboratory or the lost secret. We need to develop a human-value index—a criterion that assesses the ultimate worth of an invention or a system or a product in terms of its total impact on human life in terms of ends rather than means. We would then evaluate the achievements of medicine not in terms of human-hours or prolonged (and often comatose) life, or the volume of drugs sold, but in terms f the overall increase (or decrease) in human beings feeling healthy. We would evaluate city planning and housing programs not in terms of the number of bodies incarcerated in a given location, or the number of millions given to contractors, but in terms of the extent to which people take joy in their surroundings. We would evaluate the worth of an industrial firm not in terms of the money made of the number of widgets manufactured or sold, or how distended the organizations has become, but in terms of how much pleasure or satisfaction has been given to people. #RandolphHarris 14 of 27

It is not without significance that we tend to appraise a nation today in terms of its gross national product—a phrase whose connotations speaks for themselves. Americans are trained by advertising media to identify immediately with the person who actually uses the new products. When one thinks of owning a flying saucer, the American imagines oneself inside it, flying about and having fun. One does not think of oneself trying to sleep and having others Americans roaring by one’s window. Nor does one think of oneself trying to enjoy peace and quiet in the country with other Americans flying above. Nor does one even think of other Americans accompanying one in one’s flight and colliding with one as they all crowd into the city. The American never thinks of other Americans at all—it is one’s most characteristic trait that one imagines oneself to be alone on the continent. Furthermore, Americas are always hung over from some blow dealt them by their technological environment and are always looking for a fix—for some pleasurable escape from what technology has itself created. All of the people packed into downtown centers now are watched by cameras and police. Because of the influx of the population, there is always construction going on and unnecessary noise. Alarms going on in the middle of the night, a leaf blower party waking them up in the morning. No parking. #RandolphHarris 15 of 27

As the downtown community becomes less and less satisfying and pleasurable to be, people more and more look to escape from it. The saucers will simply extend this process further. People will take to their saucers to escape the hell of a saucer-filled environment, and the more they do the more unbearable that hell will become. How far can it go? What new inventions will be offered the staggering American to help one blow up one’s life? Will one finally flee to outer space, leaving the nest one has so industriously fouled behind one forever? Can one really find some means to propel oneself so fast that one will escape one’s own inventive destructiveness? The old-culture American needs to reconsider one’s commitment to technological “progress.” Cars have some many computers in them now that they are so expensive to buy. If we fail to kick the technology habit, we may retain our culture and lose our lives. Transitions are always fraught with risk and discomfort and insecurity, but we do not enjoy the luxury of postponement. It has taken us a long time to realize that seeking to surpass others might be pathological, and trying to enjoy and cooperate with others healthy, rather than the other way around. We continually turn to technology to save us from having to cooperate with each other. #RandolphHarris 16 of 27

I can buy shoddy goods and poisoned food, and satisfy ersatz needs. Our refusal to recognize our common economic destiny leads to the myth that if we all overcharge each other we will be better off. This self-delusion is even more extraordinary when we consider issues of health and safety. To some extend wealthy does purchase immunity from the effects of the crimes perpetrated to obtain it. Executives can live in the country, instead of cities polluted with noise and poor air quality. However, we cannot understand the irresponsibility of some corporations without recognizing that it includes and assumes a willingness on the part of corporate leaders to endanger themselves and their families for the short-run profit of the corporation. Humans have always been able to subordinate human values to the mechanisms they create. We cannot expect, after all, that everyone will arise one morning resolved simultaneously to act on different premises, and thus miraculously change the society. Competitive environments are difficult to modify, since whoever takes the first step is extremely like to go under. Americans need to be motivated by something other than greed. People engaged in helping others, in making communities viable, in making the environment more attractive, would be able to live more comfortably if they wished. #RandolphHarris 17 of 27

There is no particular reason why the United States of American could not become the center of the most beautiful, benign, and exciting culture the World has ever known. We cannot accept sayings like, “It is what it is,” or “It is a sign of the time,” we have to do better. The ability to maintain a permanent concentration of power depends upon the ability to maintain a healthy and strong population. We have to detach power from those who hate life and would rather die themselves than see others enjoying it. This involves overcoming of greed in all forms, whether it is the greed for possession, fame, or for affection; it implies overcoming narcissistic self-glorification and the illusion of omnipotence. It implies, furthermore, the overcoming of the desire to submit to an authority who solves one’s own problem of existence. Just as one has recognized that the cure of a symptom and the prevention of future symptom formations is not possible without the analysis and change of the character, one must also recognize that the change of this or that neurotic character trait is not possible without pursuing the more radical aim of a complete transformation of the person. When the achievement of idolatry, destructiveness, greed for property or fame breaks down, one’s sanity is threatened. The cure of the potential insanity lies only in the change in attitude from split and alienation to the creative, immediate grasp of and response to the World. #RandolphHarris 18 of 27

Someone may be cured of a symptom, but one cannot be cured of a character neurosis. Humans are not things, humans are not a case, and the analyst does not cure anyone by treating one as an object. We must take steps to reach full enlightenment. If one candle is brought into an absolutely dark room, the darkness disappears, and there is light. However, if ten or a hundred or a thousand candles are added, the room will become brighter and brighter. Yet the decisive change was brought about by the first candle which penetrated the darkness. One person can make a difference. People usually attract like beings. Set an example. Do good and others will follow. What happens in the analytic process? A person sense for the first time that one is vain, that one is frightened, that one hates, while consciously one had believed oneself to be modest, brave and loving. The new insight may hurt one, but it opens the door; it permits one to stop projecting on others what one represses in oneself. One proceeds; one experiences the infant, the child, the adolescent, the criminal, the insane, the saint, the artist, the unity within oneself; one gets more deeply in touch with humanity, with the universal being; one represses less, is freer, has less need to project, to cerebrate. #RandolphHarris 19 of 27

 Then one may experience for the first time how one sees colours, how one sees a ball roll, how one’s ears are suddenly fully opened to music, when up to now one only listened to it; in sensing one’s oneness and others, one may have a first glimpse of the illusion that one’s separate individual ego is something to hold on to, to cultivate to save; one will experience the futility of seeking the answer to life by having oneself, rather than by being and becoming oneself. All these are sudden, unexpected experiences with no intellectual content; ye afterwards the person feels freer, stronger, less anxious than one ever felt before. Transformation of unconscious into consciousness is the way we approach enlightenment. By becoming less strange to ourselves, we go through this process of becoming less estranged to the World; because we have opened up communication with the Universe within ourselves, we have opened up communication with the Universe outside. False consciousness disappears, and with it the polarity consciousness. A new realism dawns in which the mountains are mountains again. We throw light on the nature of insight, and heighten the sense of what it is to see, what it is to be creative, what it is to overcome the affective contaminations and false intellectualization which are necessary results of experience based on the subject-object split. #RandolphHarris 20 of 27

Ministering to one another in time of need is an important means by which the Holy Spirit mediates His grace to us. We do need each other’s help to appropriate the grace of God. “Two are better than one, because they have a good return for their work: If one falls down, one’s friend can help one up. However, pity the person who falls and has no one to help one up,” reports Ecclesiastes 4.9-10. Self-sufficient independence seems to be a hallmark of western culture. However, none of us is self-sufficient—even in our personal, private relationship with God. God leads us to specific people with whom we can develop such a mutual relationship. Do not be surprised, however, if God answers your prayer for a friend or friends in an unexpected way. He may bring into your life someone whom you have not thought as a possibility. Furthermore, do not just share your struggles with your friend, and above all, do not just commiserate with one another. Remember, we are to be ministers of grace to each other. We are to seek to be avenues of the Holy Spirit to help the other person appropriate the grace of God.  Do you think no one is concerned for you, no one cares for you? If so, then you need one or more friends who will be ministers of grace to you. And very likely, you need to be a minister of grace to someone else. #RandolphHarris 21 of 27

We must not, however, expect, that uniformity of human actions should be carried to such a length, as that all humans, in the same circumstances, will always act precisely in the same manner, without making any allowance for the diversity of characters, prejudices, and opinions. Such a uniformity in every particular, is found in no part of nature. On the contrary, from observing the variety of conduct in different humans, we are enabled to form a greater variety of maxims, which still suppose a degree of uniformity and regularity. “And it came to pass in the fifty and fourth year there were many dissensions in the church, and there was also contention among the people, insomuch that there was much bloodshed. And the rebellious part were slain and driven out of the land, and they did go unto the king of the Lamanites. And it came to pass that they did endeavour to stir up the Lamanites to war against the Nephites; but behold, the Lamanites were exceedingly afraid, insomuch that they would not hearken to the words of those dissenters. However, it came to pass in the fifty and sixth year of the reign of the judges, there were dissenters who went up from the Nephites unto the Lamanites; and they succeeded with those others in stirring them up to anger against the Nephites; and they were all that year preparing for war. #RandolphHarris 22 of 27

“And in the fifty and seventh year they did come down against the Nephites to battle, and they did commence the work of death; yea, insomuch that in the fifty and eight year of the reign of the judges they succeeded in obtaining possession of the land of Zarahemla; yea, and also all the lands, even unto the land which was near the land of Bountiful. And the Nephites and the armies of Moronihah were driven even unto the land of Bountiful; and there they did fortify against the Lamanites, from the west sea, even unto the east; it being a day’s journey for a Nephite, on the line which they had fortified and stationed their armies to defend their north country. And thus those dissenters of the Nephites, with the help of a numerous army of the Lamanites, had obtained all the possession of the Nephites which was in the land southward. And all this was done in the fifty and eight and ninth years of the reign of the judges. And it came to pass in the sixtieth year of the reign of the judges, Moronihah did succeed with his armies in obtaining many parts of the land; yea, they regained many cities which had fallen into the hands of the Lamanites. And it came to pass in the sixty and first year of the reign of the judges they succeeded in regaining even the half of all their possessions. #RandolphHarris 23 of 27

“Now this great loss of the Nephites, and the great slaughter which was among them, would not have happened had it not been for their wickedness and their abomination which was among them; yea, and it was among those also who professed to belong to the church of God. And it was because of the pride of their hearts, because of the exceeding riches, yea, it was because of their oppression to the poor, withholding their food from the hungry, withholding their clothing from the naked, and smiting their humble brethren upon the cheek, making a mock of that which was sacred, denying the spirit of prophecy and of revelation, murdering, plundering, lying, stealing, committing adultery, rising up in great contentions, and deserting away into the land of Nephi, among the Lamanites—and because of this their great wickedness, and their boastings in their own strength, they were left in their own strength; therefore they did not prosper, but were afflicted and smitten, and driven before the Lamanites, until they had lost possession of almost all their lands. However, behold, Moronihah did preach many things unto the people because of their iniquity, and also Nephi and Lehi, who were the sons of Helaman, did preach many things unto the people, yea, and did prophesy many things unto the concerning their iniquities, and what should come unto them if they did not repent of their sins. #RandolphHarris 24 of 27

“And it came to pass that they did repent, and inasmuch as they did repent he did venture to lead them forth from place to place, and from city to city, even until they had regained the one-half of their property and the one-half of all their lands. And thus ended the sixty and first year of the reign of the judges. And it came to pass in this sixty and second year of the reign of the judges, that Moronihah could obtain no more possessions over the Lamanites. Therefore they did abandon their design to obtain the remainder of their lands, for so numerous were the Lamanites that it became impossible for the Nephites to obtain more power over them; therefore Moronihah did employ all his armies in maintaining those parts which he had taken. And it came to pass, because of the greatness of the number of the Lamanites the Nephites were in great fear, lest they should be overpowered, and trodden down, and slain, and destroyed. Yea, they began to remember the prophecies of Alma, and also the words of Mosiah; and they saw that they had been a stiffnecked people, and that they had set at naught the commandments of God; and that they had altered and trampled under their feet the laws of Mosiah, or what which the Lord commanded him to give unto the people. #RandolphHarris 25 of 27

“And they saw that their laws had become corrupted, and that they had become wicked people insomuch that they were wicked even like unto the Lamanites. And because of their iniquity the church had begun to dwindle; and they began to disbelieve in the spirit of prophecy and in the spirit of revelation; and the judgments of God did stare them in the face. And they saw that they had become weak, like unto their brethren the Lamanites, and that the Spirit of the Lord did no more preserve them; yea, it had withdrawn from them because the Spirit of the Lord doth not dwell in unholy temples—therefore the Lord did cease to preserve them by his miraculous and matchless power, for they had fallen into a state of unbelief and awful wickedness; and they saw that the Lamanites were exceedingly more numerous than they, and expect they should cleave unto the Lord their God they must unavoidably perish. For behold, they saw that the strength of the Lamanites was as great as their strength, even humans for human. And thus had they fallen into this great transgression; yea, thus had become weak, because of their transgression, in the space of not many years,” reports Helaman 4.1-26. #RandolphHarris 26 of 27

Run before me into battle, Jesus Christ, protect me in my fight. Shaft of reason, light within me. Please clear sight and reason, open my eyes. Christ, please ride the storm with me. The protection of our Saviour is within me. The love of our Saviour is within my heart. Dear Lord in Heaven, pleasue guide my way. Open the way, open the way, Lord, please open the way. Disputer of passings, opener of gates, Lord, please guide me through. Open the way, Saviour. Watcher of the threshold, please guide me and guard me. Be my force and fire, strength of arms. With divine might, may Christ come. 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. O Lord our God, be gracious unto Thy people of Israel and accept their prayer. Please restore the worship to Thy sanctuary and receive in love and favour the supplication of Israel. May the worship of Thy people be ever acceptable unto Thee. No one can more impressively set forth the truth, that only in doing God’s work can we enjoy His peace—that gift which the World can neither give nor take away is for those who know Him as the Fountain of good counsels and just works. #RandolphHarris 27 of 27

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