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Hey, you're listening to Cut for Time, a podcast from Faith Church located on the north side of Indianapolis.  My name is Claire Kingsley.  And I'm Dan Breitwieser. Each week, one of us will sit down with the person who gave Sunday's sermon to discuss their message.  Cut for Time is a look behind the scenes of sermon preparation,  and they'll share with us a few things that we didn't hear from the sermon on Sunday. Thanks for listening. Welcome back to Cut for a Time. uh I'm here with  Pastor Tom. uh Welcome back to the podcast, Pastor. Thanks. Good to be with you. uh Well, we're still in  Ephesians, and uh we have lots of really fun, lighthearted topics to get through. Should be a  blast, just like going to the fair and eating lots of cotton candy. uh No, not at all. I don't know. have lots of good stuff to talk about.  But your sermon, Pastor Tom, was  rooted in Ephesians 2, 11 through 22. It  was titled, You Know, One People in Christ. So let's just kind of talk our way through things and first of all, just give kind of an overview and summary of your sermon from Sunday. Yeah. Okay. Thanks, Dan. Yeah.  I love  the expository uh preaching we do sequentially through a book like this.  And so I was just tying into what's gone before. And Ephesians begins in uh the first chapter by telling us we're blessed in every spiritual blessing in Christ. There's a long list of what those blessings are. And then it jumps in chapter two to we're dead  in sin and made alive in Christ. And that's all based on God's grace, the immeasurable riches of God's grace, for by grace you've been saved through faith. And then get to the middle of chapter two, and it switches suddenly from really an individual focus  to  a corporate focus that is not just about individuals getting saved, but it's about the Church of Jesus Christ, the body of Christ being built  into what Paul calls  at the end of this section a holy temple in the Lord.  And the  problem with that is it's a radical, radical idea to think that Jews and Gentiles could share the same space and to go in the temple together. I mean, there was a barrier literally in that temple that said Gentiles can't go beyond that. It was all Jewish in the temple, it was all Jewish in the early church initially, and those earliest Christians couldn't imagine sharing that kind of intimacy with Gentiles. But our text says the broken,  the dividing wall of hostility has been broken down  so that  every people group from all over the world, every ethnicity, every culture, no distinction between Jew-Greek, Jew-Gentile, slave-free, male-female, you're all one in Christ Jesus. So the unifying factor for all people all over the world is to be in Christ. And that phrase, little prepositional phrase, in him, in whom,  is just repetitive hundreds of times in Paul's letters and most dominant right here  in uh Ephesians. And then I just mentioned three implications of that. We're a new community  of Gentiles and Jews.  We have a citizenship and one family of God that supersedes all national citizenships. And number three, we're united in the church.  temple of God being built together into a dwelling place for God by the Spirit. That was Sunday sermon. Yeah, and I think for those going um to the first hour grow class talking about Romans, mean that that that shock that uh absolute confused state of I think, you  Jews figuring out that Gentiles are included and grafted in. mean, it's just, uh there is a strand um that is a really important part to that book and I think to that class and I think also of Jesus's prayer, you know, for the entire church where he prays for unity. absolutely. Yeah, John 17. Yeah. Yeah. And, know, I think I read it when I'm 15 and 20 and I have one idea about it and then I get to be a little bit older and I realize um especially in this environment, it feels like where we are in this moment in time. Man, is, that prayer really uh is counter-cultural. Yeah, it is. Yeah, very much so.  All right. Well, we had several questions come in.  I think the things you sort of cut for time connect to some of the questions we have. So we're going to go right to uh some of those things. So first, I want to talk about one thing that you said that I thought was really interesting. um You kind of mentioned the homogenous churches  are  easier to plan,  but  you said it's wicked to think that that's better. And I will say as  someone who's been to a lot of different churches, I think that those are some wise words and a really good way to explore the way that our church, I think, views community  and  unity too. um And I even think just even the, you know,  having one service that is more traditional and having one service that is more blended contemporary. I mean, there are there's a different age range  or, you know, a median average age in that um kind of thing. And so I think there is a real strength  that the faith church has in that. But what do you mean?  What did you mean by that? um Yeah, let me let me clarify that because. uh I used a word in second service I didn't use in first service. wasn't in my notes. The hazards of public preaching or public posting on  social media,  it's a scary thing. And everyone I was uh end up saying things up that didn't come out quite like I intended. I actually used the word wicked, which was not helpful at all.  And uh so it requires a much more thoughtful analysis. the homogeneous, homogeneous unit principle is essentially uh Actually, Dan,  every time you Google something anymore, I realize it gives up an AI summary as the first thing it gives you.  And I actually reviewed that, and it was pretty good. It just said it's a concept that proposes that people are more likely to become believers from  informed churches within groups that share common characteristics of language, culture, and social status. And that's true. It's practical. It's wise in terms of missions.   You don't try to combine people from all the countries into one church. You go to one kind of people and you try to reach them based on their culture and their language, etc. And so that's not wicked. That's just smart  to do it that way.  What  I was referring to, where I'm a little  uncomfortable with it, is how many church planters I've heard over the years that felt called to go into the richest community  in  the metropolitan area to plant a church? Well, those churches, those communities need churches, but what's the motivation  to be with  a really safe, rich group as opposed to the inner city or Appalachia or someplace like that? And that's where I think  in our communities,  we don't want to have that  homogeneous unit principle drive what our church is like. We want to reach the community, whatever the cultural diversity there is within that community. So that's what it's getting at. recklessly, but that's what I was trying to say.  Well, and I think the idea that we're only trying to reach  one  specific group of people, you know,  and again, not language-based, not culture-based, but  income-based or color of skin-based or, you know, those kinds of things. Is that what you kind of mean? mean, absolutely.  And leading to  what we—the best description of it all of the church in the book of Revelation from every tribe, tongue, people,  and uh suddenly the last one doesn't come to me, but every category of people and all the diversity, that's what the ultimate church is going to look like.  And I think it's really awesome when we see  examples of that developing in the church as it exists in the world today. So you would say, because I was going to put—isn't it a good thing for people to be fed in a way that serves them best, and I think maybe there's an aspect to it, but we can maybe go too far to the extreme. Yeah, that's it.  Yeah.  You do want to be culturally sensitive wherever you are and certainly speak to the majority culture there, but you don't want to leave out minority cultures and the opportunity to bless the church overall by bringing minority cultures into the mix with the majority culture. Yeah, and I think of the  part, and I believe it's in Acts where, or no, I don't think you'll tell me which book of the Bible it is, but the warning to those that, you know, were the rich who could come into a church service and they were ending, you know, by the time the service began, they were drunk because they had drunk all the wine and those were working class. Yeah. You know, and so, you know, there was some... it seemed like there were some problems there. so, you know, that's a  first. And James talks about the rich and  their uh place,  you know, above everyone else and challenges that pretty harshly as well.  All right. Well, yeah, would say, think, you know, and I would, I'm going to get on my soapbox here. You know, I do think one of the strengths of our church, uh as we even talk in a political sense,  is  are diversity of viewpoints. um We have what I would think, mean, there are some people who would strongly identify with the Republican Party and there are people who are strongly would identify with the Democratic Party and  the various principles of that. So I think that makes us kind of a purple church.  I think that, um we talked briefly, that's not your favorite term, but think it's not. ah It is a  rare thing these days. And I think the importance of it is that people are coming together in the unity of Jesus, under King Jesus, um while remain  to be able to hold a  very diverse set of views, because that's not the main thing. And I think that's one of the strengths of, frankly, the evangelical. Well, you look at who Jesus picked to be his disciples,  and you have Matthew, the tax collector, and Simon, the zealot.  in the same group.  And uh they didn't completely lose all of those things as they came together  as one of the followers of Jesus. And then people like Peter and other personalities that make it even more interesting, the sons of thunder, etc. So you've got different personalities, and you've got the extreme differences  in  political connection  in the group of 12 disciples of Jesus. So that's pretty amazing itself. I yeah, and I think, um you know, recent,  if you've seen The Chosen, and I'm not saying anybody has to whatever,  there are some good reasons to see it, there's some good reasons not to see it. um But I think the in terms of just maybe shaping, you  know, you don't want to read the Bible through the lens of The Chosen, but I think they did a really good job and really emphasize, which was shocking to me thinking through like, the implications of having a zealot  and um a tax collector on as the apostles, mean that,  know,  in corporate America, that would be like, what in the world? Like, how are these two ever gonna come together? Yeah, and I've watched The Chosen and  it is a fascinating uh treatment of it.  They just, yeah, they do such a good job.  That especially just, you know, really brings that out. And so I really wanna say, you know, as we go into the next couple of minutes of this, I really wanna, I know we both wanna tread carefully on this conversation, um you know, and it's, You know, I'm a podcast host of this episode and I'm just an active member, but I have no leadership role with the church and Pastor Tom, uh you're Pastor Emeritus and greatly respected and valued, but neither one of us are officially leading the church in any way, shape or form, you know, in a uh designated way. And so I think these are, you know, we're having a conversation. I just want that to be  reflective of that. uh But I do think that the events of this past week  and  the assassination of Charlie Kirk um do loom large as we talk about the divide that Paul talks about  in the Ephesians between Jews and Gentiles.  And I think the divide in this country today,  at least as evidenced in my social media feed um with people who are really strong, um strong thoughts on both sides. of that. um Patrick, did you think about including this in your sermon or  what goes through your mind on that and what might you want to say? Yeah, not really. It was very much on my mind because I knew it was a huge event for the country. uh I didn't think it was such that, and it wouldn't have been my place anyway, to change focus for Sunday because of it. And I actually had an introduction put together that was trying to pull some of that together.  And then I said, you know, this really doesn't fit this sermon. so I didn't. And maybe you've helped me think of some ways that it might have fit. But uh I decided not to not to go there. And certainly as Pastor Meredith, I want to be careful about those things as well. But no, it's been very much on my mind. And it certainly does reflect diversity in terms of Charlie's outspoken declaration of the gospel over and over again. And at the same time,  his uh  demeanor and sometimes pretty strong language about others that uh doesn't reflect a soft approach toward people.  And  there's legitimate differences  of opinion among believers in terms of, did Charlie go too far or was Charlie a great courageous prophet? And I'm not going to settle that argument. uh And uh I've been listening to him more just because I haven't known that much about him. uh Most of his views on things  I have appreciation for, ah but some of the rhetoric and uh things he says about others,  I think uh I would appreciate it  a greater spirit of gentleness and  more careful use of  words at points. But that's about as far as I think I want to go with that.  Yeah. And yeah, I think you talked about too, that the difficulty,  you said it in your career of doing this, you've really changed your entire sermon once, right? Talk about that. 9-11-2001, I don't even know what I was preaching in that. It was a series. I always did series, but that was an event in the country that you could not ignore it. And, you  know, there's very few times though that I probably would completely change from my overall plan. I would include references to news items and sermons regularly, uh probably more in the past than now. But 9-11, the  unique thing about 9-11  is  I have never  in my lifetime seen a country more united than the immediate aftermath of 9-11. We were attacked as a country by a foreign source uh and uh we reunited. There weren't any Democrats or Republicans for about two or three weeks after that. They emerged very quickly after that.  We had the best church attendance,  even better than Easter, in churches across America the first Sunday or two after that, and then that settled back into the normal as well. uh So yeah, you had to address that, but uh you know,  where you jump in with all the tragedies that happen every week,  whether it's school shootings or wars in other parts of the world, Israel,  Gaza, Ukraine, Russia, uh hot political potatoes, we can get sidetracked really easily. These are big issues, but we have to keep our focus  on what our focus needs to be, which is the gospel and how we lead our people to maturity.  in Christ,  no matter what's going on in the world. Not in spite of, but no matter what's going on in the world. Yeah. Well, I think,  you know, we talked about the political divide does seem to be abnormally sharp. um And well, even more so, I think even in recent months,  we do have some questions that  have come in. And I want to talk about that  a little bit. So let's talk about some of the things that I'd say maybe are the ones that kind of bring us together first of all. So we have some questions about, you know, there are  strands of Christianity today that have some  big differences, but also maybe have some things in common. what,  you know, in terms of what does this text say to the multiple strands of Christianity? We're talking about um Protestantism, uh the Orthodox faith. uh You know, have a relative in that. faith. So it's certainly close to my heart for that. Catholicism. um How does this, um that problem, um what would you say to that? oh I don't know that this text  really  directs  itself to that  much.  These three major strands of Christendom, I'll call it,  The substrands then of the Catholic and Orthodox traditions and the hundreds and thousands of substrands of Protestantism  seem pretty odd for what is called being built together into a dwelling place for God by the Spirit.  There's reasons for these differences, there's historical  developments through the years that you have to understand to figure that out at all. Ultimately, there's only one church,  and those distinctions won't be valid at the end,  and I'm sure there'll be the presence of millions from diverse groups in the kingdom of God. But then there will also be millions of diverse groups who are not in the kingdom of God, who are not in Christ. And so you're not going to be  ultimately  one  of  the family, a member of the family of God by which group you've identified with, but do you have a truly living  relationship with Jesus Christ? Have you trusted Him? Are you justified by faith? ah Those are the  defining factors.  I'm not going to worry a lot about all the differences.  mean, I certainly—there's reasons why I'm not Orthodox  in terms of the Big O. There's reasons why I'm not Roman Catholic, and I'm always happy to review those.   I think there are genuine believers in all three of those strands that we've talked about,  and sometimes those genuine believers are in spite of some of the confusion of the particular group they're in. But ultimately, there's only one church, and that's where we'll finish that.  And the second question,  zooming in a little bit, does this text have anything to say to the various denominations of prodigism, protest? This is a hard word to say. Protestantism, yeah. Yeah, you say it. uh Does this text have anything to say to that too, or would that be a similar? Well, you know, it's confusing and disturbing for sure. In some sense, it sure seems utterly necessary to have so  many denominations. uh Some of the differences are so minor that we could be united. Some are so major we couldn't be united. On the one hand, some of those differences  make it possible for one church to reach people more effectively than another church.  And so those kind of differences within the one body of Christ, I don't worry about. Organizational unity, I've never felt that ecumenism was a goal to unite all denominations altogether. There's some that could merge because there's so much alike. uh But uh organizational unity or merging leads to compromise probably more than it does to real unity. and even departing from essential doctrine. I'm intrigued that churches that have the term united in them  often  is a unity that is at the cost of theological clarity and orthodoxy. And so uh I'm not going to worry about that,  but that's where it is. Okay. In terms of ecumenism, ah this person has heard something to the effect of major on the majors, grace on the minors, And if that's our approach, who gets to draw those boundaries of what is a major tenet that must be agreed to? And then what's those minor differences? Well, one reason I'm in the Evangelical Free Church movement, and I'm in my fourth different local congregation over 49 years, but I was drawn to the Evangelical Free Church Statement of Faith, which we have a class on right now in one of our Grove classes, and I'm part of the team there. I love the plug there. Well done. Yeah, yeah. But  the  Free Church statement is not 50 articles long. It's not two articles long. It's 10. Now, so it follows the Ten Commandments. There's not a magic number,  but  it's what are the foundations of historic biblical Christianity? What are the biblical essentials? And who is God? The Trinity, Father, Son, and Holy Spirit. Who is the person of Jesus Christ, God incarnate, fully God, fully man? ah Who  are we? Humanity. That's the huge doctrine of today. Anthropology, biblical anthropology. Who decides who we are? Do we decide ourselves who we are or does God determine who we are? We're made in His image. ah We're sinful and need restoration, salvation, salvation  by grace through faith in Jesus. These are what I call the essentials.  Now, I didn't cover all ten. uh Baptism, eschatology, we acknowledge those things as very important, but there's diversity within those things  that would not say, well, you're not a Christian because you don't see it the same way I do. ah No, we can have diversity on some of those issues and still share very warm fellowship in Christ and embrace one another as fellow believers. So,  majoring on the majors,  The question came as grace on the minors, which I appreciated that I've not heard that before, but I think that's a good way to put it. uh call  major on the majors, minor on the minors. Minors doesn't mean unimportant. It just means  not the first level essential core doctrines of the faith, as is the Trinity, the person of Christ, what salvation is, those issues, the Bible, the authority of Scripture. Can we become too focused then on determining  who's in Christ and And who's not? mean, is that kind of, I feel like that's maybe just- Oh, yeah. I love that. I love that question. It's not my job to say, if you are  or not a Christian, Dan, if you tell me you are, I'm going to trust you. If you  tell me you are, but then you deny the deity of Christ, then I'm going to challenge you. oh So, but it's not,  only God knows ultimately. who I am and who you are and who everybody else is. That doesn't mean  we can't treat one another and accept one another fully as fellow believers,  but let a man examine himself. uh yeah, it's not possible for me to read hearts  and therefore to me, we're not in that judgment, but we do have to evaluate in like membership. Do you accept core Christian doctrine? And I don't mean the... m the  outside of the core. But the core,  I have a friend, he's my age, I've known him for 40 years,  and he recently—I don't know how recently—but he's come to question the deity of Christ.  And uh sadly, I feel bad about that, but I cannot call him a Christian  if he denies that essential feature which makes it possible for Jesus to be my Savior. and therefore give me hope  that I am  part of God's family. Okay. And last question from this  was just kind of what practical things could faith church do to foster that concept  of, you know, one body, the church that's taught in Ephesians in this specific passage?  Well, there are churches. Churches in the neighborhood, things like that. Yeah, there are churches and I hope we're not  not thought one of them at all. that emphasize a kind of exclusiveness where they're the only church in town or the only church that really has it right. No, the body of Christ is much larger than the faith church. We're a tiny dot in the ocean compared to the wholeness of the  church of Jesus Christ throughout the world. And one way we can emphasize that  oneness is just acknowledging other churches in our city, let alone the whole world. other churches in our city that are faithfully, they might do it differently than we do it, but they at least have the core gospel that they're faithful to. And then sharing cross-pollinization in terms of we have leadership in Faith International English class, people from other churches, they're not all from Faith Church,  working together in public schools, we have people mixing with other believers  in uh Child Evangelism after school programs, uh common support of Indianapolis Theological Seminary, life centers, on and on. Again, we're a dot in the ocean of God's church on earth, but a very important dot in the ocean, I would add. Special place in my heart, for sure. All right. Last sort of set of questions, this kind of maybe changes going from the unifying aspect to something else. And this would be one of the things, know, maybe one of the major things you sort of cut for time to talk about the New Apostolic Reformation. You sort of mentioned it briefly in the sermon, but can you tell me a little bit more about this? It feels like we kind of spent some time talking about  breaking down the barriers and unifying the church as a whole to the degree that we can. Yeah. How is this different? Yeah, and this could be considered divisive, but I'll take that risk. ah And I don't want to go too deep in the weeds on this.  this was actually another item that was really not in my notes. It kind of popped out. ah but I was kind of glad it did because I think it's important. The New Apostolic Reformation, or some call it the five-fold ministry gifts, ah it has roots going back maybe 30 years, although somewhat tied to Pentecostal Charismatic movement that goes back a lot longer than that, well over 100 years. ah But it's continued to evolve over time, and  today seems to have blended somewhat with Christian Dominionism, which is little bit like Christian nationalism in which we're mandated to retake God's creation as first stated  to Adam and Eve in the garden, to bring the kingdom of God to fulfillment on our own, because God created and said, take dominion, have dominion, we are to lead. uh But that's not the part I'm focusing on uh when I relate it to my text on Sunday, which says the church is built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone. Now, the normal understanding of apostles  is  at least they were the first leaders of the church, appointed by Jesus as his first disciples who followed him for three years and became the apostles  on which the church was founded. And qualifications for an apostle, number one, those directly chosen by Jesus, number two, an eyewitness of the resurrected Christ, and number three, empowered by the Holy Spirit to perform signs and wonder.  Now, it's sometimes used generically to refer more  to those  sent out, if you take the Greek uh roots of it, as missionaries, but that's not  what's referenced in verse 20 of our text. Prophets is more complex. What are the prophets in verse 20? We're not sure. There's a lot of different views on that. Old Testament prophets,  Abraham, Moses, Elijah, Isaiah, and the others, that could be. New Testament prophets, not a lot of information about that. Prophets are mentioned in Acts.  One is mentioned by name Agabus, who told Paul not to go to Jerusalem where he got arrested, leading to all his trouble. uh My conviction is that apostles  are those first century disciples of Jesus,  plus an unusual appointment of a guy named Saul,  whose name was Paul  also. uh Those who first took the gospel of the world, those who recorded, wrote the New Testament, or like Mark and Luke, got their information from the apostles as they did their research. But the NAR, the New Apostolic Reformation, goes beyond there to say that apostles  are for today, and they identify certain apostles. They come up with new revelation. They have new insights that the rest of us aren't privy to. I know one personally. I went to high school with him, strangely. he's become somewhat famous. He made a new translation of the Bible called the Passion Translation that is a highly suspect translation with various odd claims about how it came from the Aramaic, which makes it better, which doesn't make it better. uh so they just,  not only do I think it's not biblical, but even the examples we have of these modern apostles kind of go off into the woods. uh Some of them had been tied with Christian nationalism, made some very wild claims about the 2020 election and who would actually be president in 2021. They held on to the very end and even after the inauguration. Similar to false prophecies about the coming of Christ, setting dates and proving to be false. And yet they just keep circling around and coming back and doing it again. We don't need apostles today. We have scripture. We have evangelists. We have pastors. We have teachers. We have elders. We have deacons to be led by the Holy Spirit. will never violate Scripture. mean, they're called to make sure they don't violate the Scripture, because the Holy Spirit never violates Scripture,  in the way He leads us.  So, that's  the tangent I was going off on. I just say, beware of anything tied to the New Apostolic Reformation. And there's a few churches that are tied to that  that people may be aware of.  I guess, a couple of questions I think you kind of already answered in terms of  question about like why we can't have apostles and so that would just kind of what you said in terms of you had to be back I mean you with because I was gonna bring up Saul Paul but you you had to either you know really truly be living in that day and see Jesus with the pole exception I mean that  that would be the big thing and so that's the definition of that  and then this question was just kind of connected to um you know are there some extra biblical practices ah or ideas in the culture that are stemming from these apostolic movements and how to respond to them?  Would you be able to help? Well, there's a crossover, Dan. uh I mentioned that in some sense it has roots in the Pentecostal Charismatic heritage. Now,  I don't hold the traditional Pentecostal understanding of the second work of grace and the baptism of the Spirit as a second work. believe the baptism of the Spirit is the new birth,  being born again  by the Spirit.  But  I embrace my Pentecostal charismatic brothers and sisters in Christ as part of the family. We disagree  on this aspect of how it works,  and so there's the less extreme versions  of these  movements  that I  can embrace.  The assembly of God, I don't agree with all their doctrines,  but I think they have maintained much  more careful uh guard around what they teach and not  gotten caught up in the health wealth movement, for example. That's a little different wing of the Pentecostal movement,  but it is just plainly ungodly and false.  And so I don't want to tie all Pentecostals and Charismatics to that. That would be unfair. uh But,  so there's, know, practices where you have to be slain in the spirit, you have to be this, you have to be rich, you have to be healed, all those kinds of things. They kind of flow out of some of this false teaching. uh You know,  we all, I mean,  every movement in history has had practices and traditions that have, like the Pharisees, we've got our traditions and we then somehow make them biblical when they're not biblical. ah The rules we have in MyHeritage, the list of things that you don't do, well, they're not necessarily biblical rules, but ah they're the way that particular group adjusted to the challenges of their time and made their list of rules.  And  then they think, well, that's really not biblical. It's maybe a practical application of how they thought they could best love and serve Jesus. And so I honor that. But we they're not be caught up into a legalism by making these on par with scripture in terms of how we live our lives. How would you respond to someone who,  you know, maybe is a neighbor or, um you know, someone who you know or love that, um you know, really subscribes to this? What would you recommend?  How would you recommend they respond to people who strongly believe this or um know, again, someone and I would say it's important to say, you know, someone who's genuinely interested in a conversation about these things as opposed to uh preaching at them when they're not really listening. I think that'd be important thing to, you know,  Yeah,  I think Paul's instruction was it to Timothy to not get caught up in all kinds of arguments  about things.  If there's a uh legitimate desire to learn and to listen, I'll listen to your perspective,  and  then  can we have a real dialogue about it? I'll try to give some direction from what I think is accurate  to bring it back in line with Scripture. ah If we're not making progress, I say,  don't waste your time.  There's more important things to do.  even in those cases where I disagree with people from the New Apostolic Reformation, I'm not saying they're not Christians.  I think they are seriously mistaken and likely to get off into wrong areas. But I, again, as related to the other question, I'm not determining if they, I would say most of them that I know of would still affirm Christ as Savior and Lord. And that's the foundational issue for who's part of the family of God. But I would still engage if it's profitable, but not get lost. and an ongoing discussion. All right. Well, Pastor Tom, thank you so very much for everything that we've chatted about. yeah, think a lot of people being included, you're always excited to be able to hear from your words and experience. Well, I appreciate the opportunity and glad to have a few this year. I've been a little rusty, so I'm getting back. All right. Well, I'm excited to me that means that we'll be back on you'll be back for cut for time. And again, hopefully we'll have just a nice little state fair type cotton candy discussion next time with lots of little things. And okay, sounds good. appreciate your willingness to engage that. I think that really is important. And hopefully people can profit from that. Yeah. Okay. Thank you. right. See you next time. Okay. Thanks for listening to this week's episode of Cut for Time.  If you wish to submit questions to our pastors following Sunday's sermon,  you can email them to podcast at faithchurchindie.com  or  text them in to our Faith Church texting number  and we'll do our best to cover them in next week's episode.  If this conversation blessed you in any way,  we encourage you to share it with others.  We'll be back again next week.