Conflict is probably as old as life itself and some would say that it is just as right. Our understanding of human behaviour should enable us to make some distinctions between those kinds of natural phenomena that are necessary and those that we have outgrown as human beings. Conflict, in the sense of fighting and warfare within the species of humans, is an outmoded and certainly dysfunctional social process. Dysfunctional means not serving the survival needs of the organism or the structure. If you are like me, you have tried to see inside yourself, to find in you what you see in others. If you are like me, you have only ever seen darkness where others have light. You believe you have no soul. You believe you have no goodness in you. However, you are made of God like everyone else. So we have three basic social processes: cooperation, competition, and conflict. Of the three, cooperation and some forms of competition seem to be functional, while vicious competition and conflict can be shown to be devastatingly dysfunctional. The proponents of instinctive aggression claim that competitiveness and conflict have just as much natural origin, are just as functional, and have just as much survival value as cooperation. However, many others feel that a full evaluation of the biosocial nature of humans will point up to the dysfunctionality of continued hostility in a World growing daily more crowded. #RandolphHarris 1 of 25

I have attempted to cover neither all the aggravating factors that operate during the process nor the curative ones. I have not discussed, for instance, any of the difficulties or benefits that arise in connection with the individual’s brining all one’s defensive and offensive peculiarities into the relationship with the analyst—though this is an element of great significance. The steps I have described constitute merely the essential processes that must be gone though each time a new trend or conflict becomes visible. It is often impossible to proceed in the other named, since a problem may be inaccessible to the individual even when it has come into sharp focus. As we saw in the example concerning the arrogation of rights, one problem may merely disclose another which must be analyzed first. As long as every step is eventually covered, the order is of secondary importance. The specific symptomatic changes that result from analytical work naturally vary with subject tackled. When an individual recognizes one’s unconscious impotent rage and its background, a state of panic may subside. When one sees the dilemma in which one was caught, a depression may life. However, each piece of analysis well done also brings about certain general changes in the individual’s attitude toward others and toward oneself, changes that occur regardless of the particular problem that has been worked through. #RandolphHarris 2 of 25

If we were to take such dissimilar problems as an overemphasis on pleasures of the flesh, a belief that reality will accord with one’s wishful thinking, and a hypersensitivity to coercion, we would find that their analysis affects the personality in much the same way. No matter which of these difficulties is analyzed, hostility, helplessness, fear, and alienation from the self and others will be diminished. Let us consider, for example, how alienation from the self is lessened in each of these instances. A person who overemphasizes pleasures of the flesh feels alive only in experiences and fantasies involving pleasures of the flesh; one’s triumphs and defeats are confined with the sphere of pleasure of the flesh; the only asset one values in oneself is how attractive one is visually. It is only when one understands this condition that one can start to become interested in other aspects of living, and so retrieve oneself. A person for whom reality is bounded by the projects and plans of one’s imagination has lost sight of oneself as a functioning human being. One sees neither one’s limitations nor one’s actual assets. Through analytical work one ceases to mistake one’s potentialities for accomplishments; one is able not only to face but to feel oneself as one really is. The person who is hypersensitive to coercion has become oblivious to one’s own desires and beliefs, and feels that it is others who dominate and impose upon one. #RandolphHarris 3 of 25

When this condition is analyzed, one begins to know what one really wants, and hence is able to strive toward one’s own goals. In every analysis repressed hostility, regardless of its kind and source, will come to the fore and make the individual temporarily more irritable. However, each time a neurotic attitude is abandoned, irrational hostility will be diminished. The individual will become less hostile when one sees one’s own share in the difficulty instead of externalizing, and when one becomes less vulnerable, less fearful, less dependent, less demanding, and so on. Hostility is primarily allayed by a decrease in the helplessness. The stronger a person becomes, the less one feels threatened by others. The accrual of strength stems from various sources. One’s center of gravity, which had been shifted to others, comes to rest within oneself; one feels more active and starts to establish one’s own set of values. One will gradually have more energy available: the energy that had done into repressing part of oneself is released; one becomes less inhibited, less paralyzed by fears, self-contempt, and hopelessness. Instead of either blindly complying or fighting or venting sadistic impulses, one can give in on a rational basis and so becomes firmer. Finally, although anxiety is temporarily stirred up by the undermining of established defenses, each step that is profitably taken is bound to diminish it, because the individual becomes less afraid of others and oneself. #RandolphHarris 4 of 25

The general result of these changes is an improvement in the individual’s relations with others and with oneself. One becomes less isolated; to the extent that one becomes stronger and less hostile, others gradually cease to be a menace to be fought, manipulated, or avoided. One can afford to have friendly feelings for them. One’s relations with oneself improve as externalization is relinquished and self-contempt disappears. If we examine the changes that take place during analysis we see that they apply to the very conditions that brought about the original conflicts. While in the course of a neurotic development all the stresses become more acute, therapy takes the opposite road. The attitudes that arose from the necessity of coping with the World in the face of helplessness, fear, hostility, and isolation become more and more meaningless and hence can be gradually dispensed with. Why, indeed, if one feel secure within oneself and can live and strive with others without the constant fear of being submerged, should anyone want to efface or sacrifice oneself for persons one hates and who step on one? If one is able to love and is not afraid to fight, why should anyone anxiously avoid involvement with others? #RandolphHarris 5 of 25

To do this work takes time; the more entangled and the more barricaded a person is, the more time is required. That there should be a desire for brief analytical therapy is quite understandable. We should like to see more persons benefit from all that analysis has to offer, and we realize that some help is better than no help at all. Neuroses, it is true, vary greatly in severity, and mild neuroses can be helped in a comparatively short period. While some of the experiments in brief psychotherapy are promising, many, unfortunately, are based upon wishful thinking and are carried on with an ignorance of the powerful forces that operate in neurosis. In the case of sever neuroses I believe that the analytical procedure can be shortened only by so bettering our understanding of the neurotic character structure that less time will be wasted in groping for interpretations. Fortunately analysis is not the only way to resolve inner conflicts. Life itself still remains a very effective therapist. Experience of any one of a number of kinds may be sufficiently telling to bring about personality changes. It may be the inspiring example of a truly great person; it may be a common tragedy which by brining the neurotic in close touch with others takes one out of one’s egocentric isolation; it may be association with persons so congenial that manipulating or avoiding them appears less necessary. #RandolphHarris 6 of 25

In other instances the consequences of neurotic behaviour may be so drastic or of such frequent occurrence that they impress themselves on the neurotic’s mind and make one less fearful and less rigid. The therapy effected by life itself is not, however, within one’s control. Neither hardships nor friendships nor religious experience can be arranged to meet the needs of the particular individual. Life as a therapist is ruthless; circumstances that are helpful to one neurotic may entirely crush another. And, as we have seen, the capacity of the neurotic behaviour and to learn from them is highly limited. We could rather say that an analysis can be safely terminated if the individual has acquired this very capacity to learn from one’s experience—that is, if one can examine one’s share in the difficulties that arise, understand it, and apply the insight to one’s life. Knowledge of the role that conflicts play in neurosis and the realization that they can be resolved make it necessary to redefine the goals of analytical therapy. Although many neurotic disturbances belong in the medical sphere, it is not feasible to define the goals in medical terms. Since even psychosomatic illness are essentially an ultimate expression of conflicts within the personality, the goals of therapy must be defined in terms of personality. #RandolphHarris 7 of 25

Thus seen they encompass a number of aims. The individual must acquire the capacity to assume responsibility for oneself, in the sense of feeling oneself the active, responsible force in one’s life, capable of making decisions and of taking the consequences. With this goes an acceptance of responsibility toward others, a readiness to recognize obligations in whose value one believes, whether they relate to one’s children, parents, friends, employees, colleagues, community, or country. Closely allied is the aim of achieving an inner independence—one as far removed from a mere defiance of the opinions and beliefs of others as from a mere adoption for them. This would mean primarily enabling the individual to establish one’s own hierarchy of values and to apply it to one’s actual living. In reference to others it would entail respect for their individuality and their rights, and would thus be the basis for a real mutuality. It would coincide with truly democratic ideals. We could define the goals in terms of spontaneity of feeling, an awareness and aliveness of feeling, whether in respect to love or hate, happiness or sadness, fear or desire. This would include a capacity for expression as well as for voluntary control. #RandolphHarris 8 of 25

Because it is so vital, the capacity for love and friendship should be especially mentioned in this context; love that is neither parasitic dependence nor sadistic domination but, a relationship which has no purpose beyond itself; in which we associate because it is natural for human beings to share their experience; to understand one another, to find joy and satisfaction in living together; in expressing and revealing themselves to one another. The most comprehensive formulation of therapeutic goals is the striving for wholeheartedness: to be without pretense, to be emotionally sincere, to be able to put the whole of oneself into one’s feelings, one’s work, one’s beliefs. It can be approximated only to the extent that conflicts are resolved. These goals are not arbitrary, nor are they valid goals of therapy simply because they coincide with the ideals that wise persons of all times have followed. However, the coincidence is not accidental, for these are the elements upon which psychic health rests. We are justified in postulating these goals because they follow logically from a knowledge of the pathogenic factors in neurosis. Our daring to name such high goals rests upon the belief that human personality can change. It is not only the young child who is pliable. All of us retain the capacity to change, even to change in fundamental ways, as long as we live. This is belief supported by experience. #RandolphHarris 9 of 25

Analysis is one of the most potent means of bringing about radical changes, and the better we understand the forces operating in neurosis the greater our chance of effecting desired change. Neither the analyst nor the individual is likely wholly to attain these goals. They are ideals to strive for; their practical value lies in their giving us direction in our therapy and in our lives. If we are not clear about the meaning of ideals, we run the danger of replacing an old idealized image with a new one. We must be aware, too, that it does not lie within the power of the analyst to turn the individual into a flawless human being. One can only help one to become free to strive toward an approximation of these ideals. And this means giving one as well an opportunity to mature and develop. “Think about the hundreds of years, if not thousands of years of lost women’s stories. How the hell can I not feel that there is a sense of urgency? Every woman I know that is working to tell stories of women or marginalized groups feels the same way. You do not know how long a window will last. You hope it lasts a long, long, time, but you never know,” reports Reese Witherspoon. During this time of tension and uncertainty, and as the Restoration continues, I know that God will continue to reveal many great and important things pertaining to His kingdom here on Earth. #RandolphHarris 10 of 25

To bring the mind to dwell intelligently upon God as He is presented in His Word will have the effect of causing us to love God passionately, and this love will in turn bring us to think God steadily. Thus he will always be before our minds. The first fruit of love is the musing of the mind upon God. One who is in love, one’s thoughts are ever upon the object. One who loves God is ravished and transported with the contemplation of God. “When I awake, I am still with thee,” reports Psalms 139.18. The thoughts are as travelers in the mind. David’s thoughts kept Heaven-road, “I am still with Thee.” God is the treasure, and where the treasure is, there is the heart. By this we may test our love to God. What are our thoughts most upon? Can we say we are ravished with delight when we think on God? Have our thoughts got wings? Are they fled aloft? Do we contemplate Christ and glory? Oh, how far are they from being lovers of God, who scarcely ever think of God! “God is not in all his thoughts,” reports Psalms 10.4. A sinner crowds God out of his thoughts. One never thinks of God, unless with horror, as the prisoner thinks of the judge. In this way we enter a life of worship. To think of God as he is, one cannot but lapse into worship; and worship is the single most powerful force in completing and sustaining restoration in the whole person. #RandolphHarris 11 of 25

Worship puts into abeyance every evil tendency in every dimension of the self. It naturally arises from thinking rightly of God on the basis of revealed truth confirmed in experience. We say flatly, Worship is at once the overall character of the renovated thought of life and the only safe place for a human being to stand. An old hymn contains these lines: “In our astonished reverence we confess Thine uncreated loveliness.” “Astonished reverence” is a good paraphrase for worship, as is “admiration to the point of delight.” That is the true outcome of renovation of the thought life. The first request in The Lord’s Prayer is, “Hallowed be Thy name.” It is first because it is the most important one. To the extent that God is exalted in the minds of people, and his very name is cherished with utmost respect, everything else goes right. You can verify this experimentally in yourself. Your God is too small is a message we hear often these days, and it is a message that is usually misunderstood. The point is not your God is too small to meet your needs, but your God is so small that you fail to relentlessly worship and adore him. In the renovated mind, God constantly stands as uniquely and supremely worthy. Hallowed be Thy name! This is a serious matter, for how can a symbol disintegrate if it truly partakes of the power of being-itself which it expresses? How can it fail to be revelatory, unless the reality of which it partakes also disintegrates? #RandolphHarris 12 of 25

When we speak of artistic symbols, we naturally do not encounter this problem. However, when we speak of the Unconditional as perceived in religion and faith, one does not seem to posit it with enough earnestness. One duly recognizes the difference between artistic and religious symbols. The latter has special character in that it points to the ultimate level of being, to ultimate reality, to being itself, to meaning itself. If this is admitted, how then can we declare that when a religious symbol disintegrates, it means that the encounter with Ultimate reality out of which it grew has itself disintegrated? They are the expression of an encounter with ultimate reality, and they disappear if this kind of encounter disappears. It is not theoretical criticism that kills the religious symbols. Theoretical refutation is powerless before the existential pregnancy of the symbol. However, when one adds that symbols are killed by a change in the actual encounter, one may ask how ultimate was the Ultimate that was perceived in that situation, if it can disappear? If the Unconditional is unconditional, it should be beyond the reach of the situation in which it was perceived. The situation was a necessary, symbolic mediation for it to be perceived; but a person that has intuited the Unconditional knows it once and for all, even after the various elements of the revelatory correlation have separated and lost their power. #RandolphHarris 13 of 25

This leads to a basic criticism. If we are right connecting religious symbols and the Ultimate, one cannot be right in thinking that religious symbols can die. For the Ultimate does not die. A symbol which is no longer made powerful by the existential context in which it became symbolic of Ultimate reality, remains symbolic of it by the very power of Ultimate reality already perceived. A symbol which has been truly symbolic of God is always symbolic of God. When it no longer leads to God, God comes to humans through it. This would seem to be the conclusion logically to be drawn: A symbol has truth: it is adequate to the revelation it expresses. A symbol is true: it is the expression of a true revelation. A symbol remains true as long as what it reveals is the truth. Since ultimate truth does not disintegrate, neither do its symbols. However, religious symbols are double-edged. They are directed toward the infinite which they symbolize and toward the finite through which they symbolize. One can easily understand that the symbol and, along with it, the reality from which it was take may disintegrate in mutual interdependence. Yet one cannot see why the Infinite lacks the power to maintain the symbolic relation even when the situation is no longer revelatory. #RandolphHarris 14 of 25

A constellation of religious symbols form what is calls a religious myth. Myths are symbols of faith combined in stories about divine-human encounters. One finds such myths in pagan religions, and they are present in the Old Testament and even in the New. The usage of the word “myth” is not derogatory. Myths are as necessary as symbols. The correlation of several symbols even manifests an element of human’s perception of the Unconditional which a symbol, by itself, would not convey, namely the historical and the cosmic relevance of the Unconditional. It puts the stories of the gods into the framework of time and space. If this expresses the transcendence of God above space and time, it is very legitimate. However, it is radically ambiguous. Myths can contribute to unseat the Unconditional and to make humans conceive of it as subject to time and space. This is why so many myths imply polytheism: myth divides the divine into several figures, removing ultimacy from each of them without removing their claim to ultimacy. Like symbols, therefore, myths must be criticized, and all great religious have done so. In modern times, and in the Christian context of the New Testament, this criticism has been given the name of de-mythologization, a matter which will claim our attention later. At this point it is enough to note that myth and de-mythologization belong together, just like symbol and symbol-criticism. #RandolphHarris 15 of 25

A myth which is not understood as symbolic but as literally true is a “pure myth.” Its religious value is distorted by literalism. It is taken as transcendent history of the life of God and of God’s intervention in the life of humans. Such myths must be broken. Only a broken myth has undoubted religious value, precisely because its value has resisted the radical criticism of de-mythologization. However, the criticism of myth should bear on the real, not on the imagined shortcomings of the mythical story. Pagan mythology has often been criticized for its supposed immortality, yet, these attacks are only partially justified. The relations of the mythological gods are trans-moral; they are ontological; they refer to structures of being and to conflicts of values. The only ultimately valid criticism of a myth must take account of the religious dimensions of the myth. It must be seen as an attempt to perceive and express the concept that God is living and the experience of humans faced with the fascinating mystery of the holiness of God’s life. Because it is made of symbols that are themselves the products of a series of revelatory situations, a myth may be successfully criticized only from within its own revelatory context. This is called the theological circle. #RandolphHarris 16 of 25

Only the Unconditional which the myth wants to express can judge myth. Only in its light can the myth be considered inadequate, misleading, or, perhaps, fallacious. In the light of the Ultimate, however, all myths are ambiguous. For if they combine symbols, that is, revelatory situations, the system into which these are united is not itself a revelatory situation. It is, precisely, a myth, arising out of religious imagination. Because of the bipolarity—combining genuine revelatory situations into imaginative patterns—myths must be neither destroyed, negated, nor accepted in their literalism. They must be broken, understood on the level of the ultimate dimension of existence, which they depict in ambiguous traits and colours. Christianity was born, not with the birth of the man who is called Jesus, but in the moments in which one of His followers was driven to say to Him, “Thou art the Christ.” The cornerstone of Christology is that the revelation carried by Jesus must have been known in a revelatory situation. This implies the convergence of a “miraculous,” power-revealing situation, and of someone grasping the meaning of this situation in an ecstasy of faith. The most striking such moment, as recorded in the New Testament, is the confession of Peter professing his faith that “Thou art the Christ.” #RandolphHarris 17 of 25

“Thou art the Christ” is confession with which we need to concentrate on the meaning.  For the term “Christ” is evidently the central symbol of Christology. It is in the light of it that every other symbol is meaningful and that every Christian assertion about Jesus must be criticized. In the light of it, too, Christians will judge the attempts of other religions to identify the Christ differently from what Christianity asserts. With the symbol of the Christ we are at the cosmic crossroads of all religions. For, as the analysis of faith has shown, all religions try to identify the depths of humans; they endeavour to find the name of the ground of being. The concrete content of a religious faith is an equation of being-itself with the meaning of a religious symbol or myth. The essential content of every religious faith, whatever the concrete content involved, is that the depths of human is experienced the ultimate ground of all being, the Unconditional. The term Christ, in Christianity, gives a name to the Unconditional, the eternal ground of all that is. However, it is not more than a name; it is an identification with an event of history. There has been a man in whom Essential Godmandhood has appeared within existence and subjected itself to the conditions of existence without being conquered by them. By Essential Godmanhood, we mean the eternal ground of humans. #RandolphHarris 18 of 25

The analysis of human’s existential estrangement, which classical theology calls original sin, shows that by the very fact of their existence, humans have fallen from their essential being to an existential situation. The essential being of humans corresponds exactly to one’s point of contact with the Absolute. It is not only humanhood as experienced in existence, but it is also humanhood as created in God, ontologically before the fall into existence. This is called Godmanhood. Essential Godmanhood is thus being of humans prior to existence. It is humans in God. To essential humans belongs the unity of their finiteness with their infinity, and it is precisely this unity which I called Godmanhood, because it is an expression of the dialectical interdependence of finiteness and infinity. Sherem denies Christ, contends with Jacob, demands a sign, and is smitten of God—all the prophets have spoken of Christ and His Atonement—the Nephites lived out their days as wanderers, born in tribulation, and hated by the Lamanites. About 544-421 Before Christ. “And now it came to pass after some years had passed away, there came a man among the people of Nephi, whose name was Sherem. And it came to pass that he began to preach among the people, and to declare unto them that there should be no Christ. #RandolphHarris 19 of 25

“And he preached many things which were flattering unto the people; and this he did that he might overthrow the doctrine of Christ. And he labored diligently that he might lead away the hearts of the people, insomuch that he did lead away many hearts; and he knowing that I Jacob, had faith in Christ who should come, he sought much opportunity that he might come to me. And he was learned, that he had a perfect knowledge of the language of the people; wherefore, he could use much flattery, and much power of speech, according to the power of the devil. And he had hope to shake me from the faith, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen Angels, and they had ministered unto me. And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken. And it came to pass that he came unto me, and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ. And ye have lead away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the laws of Moses into the worship of a being which ye shall say come many hundred years hence. #RandolphHarris 20 of 25

“And now behold, I, Sherem, declare unto you that this is blasphemy; for no human knowth of such things to come. And after this manner did Sherem contend against me. However, behold, the Lord God poured in His Spirit into my soul, insomuch that I did confound him in all his words. And I said unto him: Deniest thou the Christ who shall come? And he said: If there should be a Christ, I would not deny him; but I know that there is no Christ, neither has been, nor ever will be. And I said unto him: Believest thou the scriptures? And he said, Yea. And I said unto him: Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you that none of the prophets have written, not prophesized, save they have spoken concerning this Christ. And this is not all—it has been made manifest unto me, for I have heard and seen; and it also has been made manifest unto me by the power of the Holy Ghost; wherefore, I know if there should be no atonement made all humankind must be lost. And it came to pass that he said unto me: Show me a sign by this power of the Holy Ghost, in the which ye know so much. And I said unto him: What am I that I should tempt God to show unto thee a sign in the thing which thou knowest to be true? Yet thou wilt deny it, because thou art of the devil. Nevertheless, not my will be done; but if God shall smite thee, let that be a sign unto thee that he has power, both in Heaven and in Earth; and also that Christ shall come. And thy will, O Lord, be done, and not mine. #RandolphHarris 21 of 25

“And it came to pass that when I, Jacob, had spoken these words, the power of the Lord came upon him, insomuch that he fell to the Earth. And it came to pass that he was nourished for the space of many days. And it came to pass that he said unto the people: Gather together on the morrow, for I shall die; wherefore, I desire to speak unto the people before I shall die. And it came to pass that on the morrow the multitude were gathered together; and he spake plainly unto them and denied the things which he had taught them, and confessed the Christ, and the power of the Holy Ghost, and the ministering of Angels. And he spake plainly unto them, that he had been deceived by the power of the devil. And he spake of hell, and of eternity, and of eternal punishment. And he said: I fear least I have committed the unpardonable sin, for I have lied unto God; for I denied the Christ, and said that I believed the scriptures; and they truly testify of him. And because I have thus lied unto God I greatly fear lest my case shall awful; but I confess unto God. And it came to pass that when he had said these words he could say no more, and he gave up the ghost. And when the multitude had witnessed that he spake these things as he was about to give up the ghost, they were astonished exceedingly; insomuch that the power of God came down upon them, and they were overcome that they fell to the Earth. #RandolphHarris 22 of 25

“Now, this thing was pleasing unto me, Jacob, for I had requested it of my Father who was in Heaven; for he had heard my cry and answered by prayer. And it came to pass that peace and the love of God was restored again among the people; and they searched the scriptures, and hearkened no more to the words of this wicked man. And it came to pass that many means were devised to reclaim and restore the Lamanites to the knowledge of the truth; but it all was vain, for they delighted in wars and bloodshed, and they had an eternal hatred against us, their brethren. And they sought by the power of their arms to destroy us continually. Wherefore, the people of Nephi did fortify against them with their arms, and with all their might, trusting in the God and rock of their salvation; wherefore, they became as yet, conquerors of their enemies. And it came to pass that I, Jacob, began to be old; and the record of this people being kept on the other plates of Nephi, wherefore, I conclude this record, declaring that I have written according to the best of my knowledge, by saying that the time passes away with us, and also out lives passed away like as it were unto us a dream, we being a lonesome and a solemn people, wanderers, cast out from Jerusalem, born in tribulation, in a wilderness, and hatred of our brethren, which caused wars and contentions; wherefore, we did mourn out our days. #RandolphHarris 23 of 25

“And I, Jacob, saw that I must soon go down to my grave; wherefore, I said unto my son Enos: Take these plates. And I told him the things which my brother Nephi has commanded me, and he promised obedience unto the commands. And I make an end of my writing upon these plates, which writing has been small; and to the reader I bid farewell, hoping that many of my brethren may read my words. Brethren, adieu,” reports Jacob 7.1-27. Lord Jesus Christ, Who hast given unto us such Food of Thy goodness unto salvation and life eternal, preserve us by means of this Food in purity and without defilement, dwelling within us by Thy divine protection. Please guide us by Thy divine grace into the path of Thy holy will, which desires our good, and by it may we be fortified against all the assaults of our enemies, that we may be accounted worthy to hear Thy voice, and to follow Thee, the only mighty and true Shepherd, and to obtain the place prepared in Thy Heavenly kingdom, O our God and Saviour Jesus Christ. Life-giving God, please quicken me to call upon Thy name, for my mind is ignorant, my thoughts vagrant, my affections Earthly, my heart unbelieving, and only Thy Spirit can help my infirmities. I approach Thee as Father and friend, my portion forever, my exceeding joy. #RandolphHarris 24 of 25

I believe in Thee as the God of nature, the ordainer of providence, the sender of Jesus my Saviour. My guilty fears discourage an approach to Thee, but I praise Thee for the blessed news that Jesus reconciles Thee to me. May the truth that is in him illuminate in me all that is dark, establish in me all that is wavering, comfort in me all that is wretched, accomplish in my all that is of Thy goodness, and glorify in me the name of Jesus. I pass through a vale of tears but bless Thee for the opening gate of glory at its end. Please enable me to realize as mine the better, Heavenly country. Prepare me for every part of my pilgrimage. Uphold my steps by Thy word. Please let no iniquity dominate me. Please teach me that Christ cannot be the way if I am the end, that He cannot be redeemer if I am my own saviour, that there can be no true union with Him while the creature has my heart, that faith accepts Him as redeemer and Lord or not at all. Constant association with Him can only benefit the sensitive after all. It exalts and tutors them. However, it leaves the insensitive exactly as they were before. Long ago Jesus pointed out the futility of casting a good seed on a stony ground. Not that this lack of sensitivity is to be deprecated. Nature has set us all on different rungs of ger evolutionary ladder. No one is to blame for being what he or she is. #RandolphHarris 25 of 25

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Light of Light, and God of God, Who didst bow Thy holy Heavens, and descend to Earth for the salvation of the World, out of Thy love of humans; extend Thine Almighty right hand, and send out Thy blessings on all us. Hallow our bodies and souls by this Sacrifice which we have received, and guide our steps into the paths of righteousness, that we may behave ourselves according to Thy will, and observe Thy commandments and do them all the days of our life, and come to a blessed end, and sing a ceaseless hymn with Thy Saints to Thee, and Thy Father, and Thy Holy Spirit.
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