In his sermon, Robert Bosley examines the contrast between modern social justice, often associated with critical theory and wokeness, and biblical justice, as derived from scriptural revelation. He argues that the modern social justice movement relies on a flawed foundation known as standpoint epistemology, which emphasizes subjective experiences of oppression and denies objective reality. In contrast, biblical justice is rooted in a revelational epistemology, where understanding and knowledge are gifts from God, revealed through nature and scripture. Bosley criticizes the social justice movement's emphasis on equity—redefined as equality of outcome—asserting that it leads to further discrimination and injustice. He stresses the importance of biblical standards for justice, which advocate for impartial treatment and equality of opportunity, rather than outcome. The Church, according to Bosley, has a dual responsibility to critique the social justice movement and provide an alternative grounded in God's word. He calls for Christians to engage in this spiritual and intellectual battle, assured that God will ultimately prevail over ideologies opposed to His truth.

That because he lives, we can truly face tomorrow, no matter how dark it may look. Open your Bibles to the book of Micah chapter six. This is going to be the beginning of a series on the topic of social justice and the modern social justice movement. Because of that, the passage I'm going to read is not going to be really the basis of an exposition, but a starting point for us to think through these things. This is not going to be a verse-by-verse exposition through a book like I've done previously with Jonah or other books, but a series of topical sessions devoted to this overarching theme of the modern social justice movement.

So Micah chapter six, and I'll simply read verse eight. He has shown you, O man, what is good, and what does the Lord require of you, but to do justly, or to do justice, to love mercy, and to walk humbly with your God. Let's pray. Oh Father, we come before you in the name of your Son, asking Lord for your help. Help us Lord to understand these things that you have put before us.

God, may you give us wisdom, may you give us insight. Help us, Lord, to know the truth and discern truth from error. Lord, be with your church, be with your people. Help me, Lord, to speak as I ought to speak. In Christ's name, amen.

So as I said, this is the beginning of a series examining what is generally called the modern social justice movement, or sometimes called critical social justice. That word critical inserted there because of the reliance of this worldview on what is known as critical theory. It is also oftentimes called wokeness or the woke movement or woke ideology with the idea behind that, that the advocates of this worldview have been awakened or are woke to the social injustice in the world, whereas presumably the rest of us are still asleep. Now this series is in some way going to be a continuance or even a deeper dive of a series that we previously did about two years ago, almost exactly two years ago. Now at that time, August 2019, we were, Many of us were first hearing about these issues that we're going to look at throughout this series and really just beginning to try and understand them.

We had heard of the social justice movement and begun to see some of its bad fruit at what, to our perspective, was the edges, the periphery of society and our culture. We saw the bad fruit of this worldview and we spoke out against it, even though at that time from our perspective it seems to still be largely theoretical and speculative. Two years later, I think that we've all seen the impact of this movement on our country and on our society. I don't think any of us can possibly say that this movement is on the periphery now. It is virtually impossible to turn on your television if you have one or to flip through social media without being inundated with what largely amounts to propaganda for the social justice movement.

Now whether or not the movement has actually spread and gained ground is a matter of debate. I personally do not think it has actually spread. Looking back now, I think that all these issues were already in place in 2019. It's simply that in the last two years, the mask has come off. Pun not intended.

Due to a variety of factors, COVID being one of them and political changes another, the modern social justice has moved from the outer edges of our experience to the very center of our everyday interaction with society and our culture. And so today, this first session is going to hopefully, Lord willing, lay some groundwork on our understanding this movement and its ideology. And I want to be very honest and straightforward with you. Much of what we will cover today will probably be confusing. Hopefully not because I'm doing a poor job of explaining it, but it is because this is a difficult worldview to begin to wrap your mind around.

It is not an easy concept to grasp the first few times that you hear the claims made by the modern social justice movement. As Andrew Sandlin put it in one of his blog posts, which I encourage you to read, Andrew Sandlin. He said, critical theory, which is again the source ideology of the modern social justice movement, critical theory is not hard to understand, but it is hard to begin to understand, because it is a very different perspective than how we look at the world. And so we will, Lord willing, begin to begin to understand this movement today. And instead of focusing on the historical origins of the movement, We could talk about cultural Marxism, the Frankfurt School, and men like Horkheimer and whatnot.

But instead of focusing on that and the modern proponents of it today, I would rather us examine two of the faulty aspects of the social justice movement and contrast it with the biblical understanding of justice. And so the title of this message today is social justice or biblical justice. Social justice or biblical justice. And that is phrased very particularly because it is my opinion that you can only have one or the other. You cannot bring these two together.

They are irreconcilable worldviews. And so, as I said, this is not gonna be a verse by verse exposition through Micah or any of these passages. I would encourage you, if you are the note-taking kind, to take notes. I will be referencing a lot of things and you may want to do your own reading, whether Bible verses or other things on your own. Scott was very precise.

I have 30 minutes, so let's go. Now, the minute anyone says that they do not support the modern social justice movement, the question and what is really a veiled accusation immediately comes out. You don't care about justice? Now obviously that's not true. And it is not what those who are criticizing the modern social justice movement are saying at all.

I am not saying we should not be concerned about justice. Quite the opposite. Of all people I believe Christians are or at least ought to be the most concerned about justice in our society. The reason being we have a consistent standard for what truly makes an action or a policy just or unjust. We have a standard for justice.

Beyond that standard, we have the one who gave that standard. We have an eternal, almighty, just lawgiver who has demanded that his people seek justice, both in our personal lives and our relationships, in our home, and in society at large. And so our response to these people, secularists in particular, who are pushing for social justice, our response to them should be, well, I'm so glad that you are finally concerned about justice. It is about time. Welcome to the party.

Now, let me tell you about the one who is just. That is the answer that we should have to those who question whether or not we are concerned about justice. Now sadly many Christians, many churches, many denominations or associations have for one reason or another stepped back from the duty of the church to, based on God's word, seek justice in the world. And it is because of this withdrawal from its duty, I believe, that we have seen the growth of this movement both in the outside culture as well as inside the Christian Church. The Church's retreat has created a vacuum and this movement has filled it.

And so the Church of Christ today is doubly responsible. We are responsible to examine and answer the claims of critical social justice and we are responsible to show the world a better way. We must show the world a way that actually leads to true justice, the ways of God. And so with that lengthy introduction out of the way, let's look at these two points and we will compare social justice with biblical justice and see where the problems lie. First, the social justice movement has a wrong standard for justice, a wrong standard for justice.

And when I say wrong standard, I'm talking about at the foundation, at its baseline, the modern social justice has a faulty standard. The modern social justice movement is built on what is called standpoint epistemology or standpoint theory, whereas biblical justice, what we should pursue, is built on what would be called a revelational epistemology. This is the foundation and everything builds on this. If you aren't familiar with the word epistemology, it is simply a word for the study or a theory of knowledge. Specific epistemologies, in this case, standpoint epistemology, is a theory regarding knowledge and its basis.

Why do you know what you know? Is a theory about how you know what you know and why you think you know it, rather than simply merely having an opinion about something. We all have an epistemology, even if it's unconscious and inconsistent, we all have an epistemology. We all have reasons for why we would say that we know something to be a fact or we know something to be true. Now, the modern social justice movement as a product of critical theory is thoroughly postmodern.

As such, it denies the existence of objective reality and the reliability of reason, rationality, and the rules of logic. And this foundation has, in this broader movement of the social justice movement, consolidated into what is known as Standpoint Theory or Standpoint Epistemology. Now Standpoint Theory began in feminist studies around 1970 or so and has since spread to undergird all aspects of the modern critical social justice movement. Standpoint epistemology posits that the real meaning of any event that you experience or that anyone experiences is located in the recipient of the action or the event, not in the one doing the action, but in the one receiving it. That is where meaning lies.

This means that the individual's perspective and their very understanding of reality and how they conceive of reality itself is shaped by an individual's own personal experience. There is nothing objective. What is true is what you experience and how you conceive or how you conceptualize that experience. Even down to the concept of self and self-identity. One scholar summarized it this way, I am not who you think I am and I am not who I think I am.

I am who I think you think I am. Good luck figuring that out. And this concept is broadened from the individual to the groups that one is a part of. Groups that are based on essential characteristics such as ethnicity, they would say race, or sex, or non-essential characteristics such as socioeconomic status, or even language. In other words, per this theory, because these different people and different groups experience events and actions in the world around them in different ways and come to have different knowledge.

In other words, per this theory, women all have knowledge in the world based on, sorry, based in X event, whatever X happens to be, that is common to all women. Black people have the knowledge of the world based in X event, whatever X event may be, that is common to all black people. The same with any other group identity you can possibly think of. And this is where we get the language that we hear so frequently in social justice circles of the black experience or corresponding demands that we must alter society based on a person or a group's lived experience. From this starting point follows the assumption that one's position and the corresponding group's position in the social order will dictate what is knowable.

In other words, where you fit in in society determines what you can understand about the world. In their fantastically helpful book, Cynical Theories, Helen Pluckrose and James Lindsay, who are not Christians, but they are highly critical of this movement, summarize standpoint epistemology this way. Quote, roughly the idea is that members of dominant groups experience a world organized by and for dominant groups, while members of the oppressed groups experience the world as members of oppressed groups in a world organized by and for dominant groups. Thus, members of the oppressed groups understand the dominant perspective and the perspective of those who are oppressed, while members of the dominant group only understand the dominant perspective. Standpoint theory can then be understood by analogy to a kind of color blindness, in which the more privileged a person is, the fewer colors she can see.

A straight white male being triply dominant might thus see only in shades of gray. A black person would be able to see shades of red. A woman would be able to see shades of green, and an LGBT person could see shades of blue, and a black lesbian, hitting all three of those markers, could see all three colors, in addition to the grayscale vision that everyone else has. And the conclusion they give is this, thus having oppressed identities allows extra dimensions of sight and again the analogy of sight is understanding. This gives the oppressed a richer more accurate view of reality and hence we should listen to and believe their accounts of it." And this is the core issue with standpoint theory.

We are being told that we must, quote, believe all women, end quote, or, quote, believe the black experience, end quote, all told from one particular side of the aisle. And on the basis of these group identities and their supposed experience of reality, we must radically change or even completely demolish sectors of society or cultural institutions, all in the name of justice based on their subjective experiences. And again, being postmodern, standpoint theory fundamentally denies objective reality And so the facts don't matter. The facts themselves may even be a part of the problem if they stand in the way of the movement. And this is brought out very clearly when you get to issues of critical race theory and claims of systemic injustice.

This is not to say that there is no injustice in the world or that there are unjust actions done by the government or institutions. There absolutely are because men are sinners everywhere and whatever authority or position of power men have they exercise that authority and position of power as sinners. And so yes there is going to be injustice in the world but this is locating the definition and the standard of what we perceive to be just or unjust in a person's understanding of their own experience of the world. And so marginalized groups are oppressed because they perceive that they are oppressed. And therefore we must change the system in their favor in order to effectuate justice.

That is the argument that is being made. I think clearly we can see the problems with this. This is clearly an unbiblical standard for evaluating and determining what is and is not just. Standpoint Epistemology fails as any type of a sure guide for how we ought to live in God's world. In contrast to Standpoint Epistemology, we as biblically informed Christians must understand our basis for why we know what we know.

What is the Christian epistemology? We have a revelational epistemology. Revelational epistemology. Now, what is a revelational epistemology? Cornelius Van Til in his book, A Survey of Christian Epistemology, wrote, quote, According to scripture, God has created the universe.

God has created time and space. God has created all the facts of science. God has created the human mind. In this human mind, God has laid the laws of thought according to which it is to operate. In the facts of science, God has laid the laws of being according to which they function.

In other words, the impress of God's plan is upon His whole creation. Therefore we may characterize this whole situation by saying that the creation of God is a revelation of God. God revealed himself in nature and God also revealed himself in the mind of man. Thus it is impossible for the mind of man to function except in an atmosphere of revelation. And every thought of man when it functioned normally in this atmosphere of revelation would express the truth as laid by the creation of God, or laid in the creation by God.

We may therefore call a Christian epistemology a revelational epistemology. So what is his point? His point is everything that we know whether we experience it in the world doing science, doing history, studying the natural world that God has made. All of it is God's work. God has made it all.

And we can learn nothing without God enabling us to learn it. God enabled us to learn it first by creating it and second by creating our minds to understand it and third by in illuminating our minds so that we can understand it. And that's even just the natural world. How much more so when we get to Scripture? Scripture is the special revelation of God.

And so in other words when we talk about a revelational epistemology what we are getting at is that this is the humble acknowledgement of what do you have that you have not received? You do not understand anything that God has not allowed you to understand and enabled you to understand. To borrow a phrase from James White, every fact that is a fact is a fact because God made it a fact. And if I could add a little phrase at the end of that, and we know it is a fact because God has revealed it to us. Everything we learn, whether in science or theology and everything in between, comes through God's revelation.

God has revealed these facts in himself in fundamentally two places. First, the book of nature or general revelation, and secondly, in the book of special revelation, our Bible. And this first book of revelation is open to everyone. This is why unbelievers are able to study and learn and come to believe true things. We understand that, right?

Our pagan neighbors do believe true things. That is because God has made this first book of Revelation open to everyone. And we see this most clearly in the book of Romans, Romans 1, 18-20. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth and unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world, his invisible attributes are clearly seen, being understood by the things that are made, even his eternal power and Godhead.

Then Romans chapter 2, 14 and 15, when Gentiles who do not have the law by nature do the things in the law, these, although not having the law, are a law to themselves who show the work of the law written on their hearts, their conscience also bearing witness. So what was Romans 1 and 2 talking about? Fundamentally, we know about God through creation and our own conscience. Our own conscience tells us there's a God that we will give an account to. But creation and our own reason is able to allow us to learn other true things.

We can learn true things about the world from creation. And so the law of God on the heart is a guide to men, primarily to convict their conscience that they need a Savior. But both the conscience and nature are also guides to what is just and what is unjust because they reflect God's own character. However, fallen man needs a more sure guide, and God has given his special revelation to be that guide, primarily yes to reveal himself in the way of salvation, but also as a guide for his covenant people to know how they ought to live in a way that pleases God, a way to live justly in the world that God has made. Deuteronomy 4, 5-8.

Surely, I have taught you statutes and judgments, just as the Lord my God commanded me, this is Moses speaking, that you should act according to them in the land to which you go to possess. Therefore be careful to observe them, For this is your wisdom and your understanding in the sight of the peoples who will hear all these statutes and say, Surely this great nation is a wise and understanding people. For what nation is there that has a God so near as the Lord our God is to us, for whatever reason we may call upon him? And what great nation is there that has such statutes and righteous judgments as are all in this law, which I have set before you this day? And so we see that God has given his word, including his law in the Old Covenant, as a means of determining what is just.

And now we can argue about the precise nature of how the law applies. Our confession gives us a good guide on that, I believe. But the point is not to advocate for or against theonomy or the various perspectives connected to it, but the point is that if we are the covenant people of God And we know the God who has made us and this world, the God who will judge the world and who does all things right, we must turn to his revelation to determine what is and is not real justice. Any other standard will not only fail to be just, but will actually promote injustice and oppression. And so that is the first point, the faulty standard of justice, a standpoint epistemology versus a revelational epistemology.

Secondly, the second problem with the modern social justice movement is that it is a wrong definition of justice. And this can be summarized as equity versus equality. Equity versus equality. Now coming off the faulty foundation of standpoint theory, we can expect the critical social justice movement to completely misdefine justice itself, and they do. Based on standpoint theory, the social justice movement presupposes that every aspect of society is built in order to be unjust and to privilege the dominant groups, straight people, white people, and men in particular.

And since they are the woke and they are aware of the systemic inequality in the system, because they see the oppressiveness that is inherently baked into the cake, the conclusion that is brought forth is that society will only become just if there is equity among the different groups or classes of people in society. And note that I said equity, not equality. These words used to mean essentially the same thing, but equity has been redefined. When we hear equality, we think of equal treatment, fair representation, equal dignity before other men and before the law. But equity has now been fundamentally redefined to mean equality of outcome.

Now that may sound appealing at first, But then you need to think through it a little bit further, a little bit more carefully. In an online article published by George Washington University, this distinction was summarized as followed, while the terms equity and equality may sound familiar, the implementation of the one versus the other can lead to dramatically different outcomes for marginalized people. Equality means in each individual or group of people is given the same resources or opportunities. Equity recognizes that each person has different circumstances and allocates the exact resources and opportunities needed to reach an equal outcome." Now in other words, they are claiming that since the system has been so rigged to inherently be tilted in the favor of one group, seen by the fact that different groups have different outcomes in society, then the solution is to give preferential treatment, access, or support by the government and by major institutions and culture to the oppressed minorities. So in other words, the solution to discrimination and oppression is to intentionally change the existing system or create a new system in order to discriminate against and oppress those in the dominant groups.

The solution to discrimination is more discrimination. And this is not just my conclusion or the conclusion of anti-social justice movement writers. The actual social justice proponents themselves openly say these things. I had the great misfortune of reading Ibram X. Kendi's book, How to Be an Anti-Racist, the last few weeks.

And listen to these quotes. A racist policy is any policy that creates or sustains any social inequality between racial groups. An anti-racist policy is any measure that creates or sustains racial equity among racial groups. In other words, do whatever you can to make sure different groups get the exact same outcome. If you have to steal from one and give to the other, that's fine.

Another quote, racial discrimination is the sole cause of racial disparities in this country and the world. He's writing obviously from the critical race theory side of things. He's focusing specifically on differences of race. And so he says that racial discrimination is the sole cause for racial disparities. The reason why there are differences between white people and black people in outcomes in society is simply because the society is racist.

That is the only possible answer, he says. And so therefore we have to completely change the society to make each group have the same outcome. And this is the real kicker, quote, racial discrimination is not inherently racist. Let me say that again. Racial discrimination is not inherently racist.

The defining question is whether the discrimination is creating equity or inequity. If the discrimination is creating equity, then it is anti-racist. The only remedy to racist discrimination is anti-racist discrimination. The only remedy to past discrimination is present discrimination. The only solution to present discrimination is future discrimination.

Now again, he is obviously focusing on racial issues, but this idea applies to the broader social justice movement in every field. They apply the same logic to every part of society and to any realm in which they perceive privilege or oppression. Differences in outcomes mean and can only mean that the one who has a less successful outcome is oppressed by the system. And so they must be given artificial privileges in order to get the same outcome as the oppressor class. Or oppression must be put on the oppressor class to bring them down to the same level.

And note two things here. This applies only to groups, not individuals, because everything is group identity. And secondly, all inequality, the only hope for Equity is located in the systems and institutions of society and their policies. In other words, we need Big Brother to save us. Individual thoughts and feelings are irrelevant, and this is why the woke movement can say that all white people are racist, and I respond, no, I have no ill will toward anyone based on the color of their skin and they say it doesn't matter what you think you are white in a white society therefore you are racist.

And so what is justice to the critical social justice movement? Equality of outcome. That is what is justice in their minds. Equality of outcome. And how is equality of outcome to be achieved?

By treating different groups of people differently. By giving special treatment to minorities and punishing or discriminating against those who are already privileged. And this rebalancing the scales is to be accomplished through any avenue possible, but especially through the power of the state. Now hopefully we can see the problems. Historically, and more importantly biblically, this is a horrifying abuse of the language of justice.

Justice is impartial treatment based on a just and impartial law. It is fairness of treatment and equality of opportunity, not equality of outcome. And though the Bible does speak much about freeing the oppressed and achieving justice in society, it is biblically indefensible to make equality of outcome the standard for justice from a biblical perspective. The Bible is not silent on this issue either. Rather, it speaks very strongly against this very idea.

The law of God was created and given to man to apply equally to every individual and to change the application of the law for any reason was to pervert to pervert justice and create oppression. Exodus 23, two through three, you shall not follow a crowd to do evil, nor shall you testify in dispute so as to turn aside after many to pervert justice. You shall not show partiality to a poor man in his dispute. Leviticus 19.15, you shall do no injustice in judgment. You shall not be partial to the poor nor honor the person of the mighty.

In righteousness shall you judge your neighbor. Deuteronomy 1, 17, you shall not show partiality in judgment. You shall hear the small as well as the great. You shall not be afraid of any man's presence, for judgment is God's. Deuteronomy 16, 18 through 20, you shall appoint judges and officers in all your gates, which the Lord your God gives you according to your tribes, and they shall judge the people with just judgment.

You shall not pervert justice. You shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. You shall follow what is altogether just, that you may live and inherit the land which the Lord your God is giving you." God commanded equal application of the law to the people. Partiality, like what is being openly promoted in the social justice movement, is a perversion of justice and creates oppression. Justice comes from treating all people fairly.

It comes from relying on the standard of God's law and ensuring that all people have equal treatment and equal opportunity to enjoy the world God has made. Equality of outcome is never the goal in biblical justice. Equality of outcome is never called just, and the only means of achieving that equity proposed by the social justice movement, that of discrimination and privilege toward different groups, is explicitly condemned as the unjust and oppressive practice of partiality. So what are we to make of all of this? We must understand that this movement as a whole is entirely opposed to God and his word and his people.

But we also have to realize that this ideology is the ideology that is in power today. This ideology is the guiding world view for virtually every facet of our society in America today. The Marxist long march through the institutions was a success. They won. In critical theory and its byproduct, the modern social justice movement, is at the helm of our culture.

So what do we do living in a land essentially of exile? Speaking to the Israelite exiles in Babylon, God said in Jeremiah 29, 4-7, Thus says the Lord of hosts, the God of Israel, to all who are carried away captive, whom I have caused to be carried away from Jerusalem to Babylon. Build houses and dwell in them. Plant gardens and eat their fruit. Take wives and beget sons and daughters, and take wives for your sons and give your daughters to husbands, so that they may bear sons and daughters, that you may be increased there and not diminished.

And seek the peace of the city to where I have caused you to be carried away captive, and pray to the Lord for it, for in its peace you will have peace. So what are we called to do? Living as cultural exiles. We are called to continue to live in this world as God's people, obeying his word, even if our society will not. Ultimately, the answer to exile, whether the literal exile in national Babylon or a cultural exile in a cultural Babylon, is We obey the dominion mandate of Genesis 1.

Take dominion, multiply, fill the earth with image bearers of God. And its New Testament counterpart, the Great Commission, on the basis of the authority of Christ, go and make disciples, teaching men and women everywhere to obey Jesus. And pray for peace. Pray for the peace of the city. But in praying for the peace of the city, do not think that we never stand up against the injustice of the social justice movement.

When we have the opportunity to speak truth and point others to the real source of justice and the real standard of what is righteous, we must take it, whether it's personal or societal, whether it's your co-worker who is bought into the social justice movement, or you as a taxpayer going to the local board of education to tell them that it is unjust for them to teach children critical race theory. Whatever opportunity we have, we must take it. This is a fight and we must fight this movement at every opportunity, not with weapons, but with arguments and appeals to our neighbors and the social institutions around us to seek true justice based in God's word. This is a spiritual and intellectual war and the woke movement is your enemy. It is the enemy of Christ.

And as such, it is an enemy that must be opposed. But the good news is what will happen to the enemies of Christ. All his enemies will be placed beneath his feet. 1 Corinthians 15 verse 25, he must reign until he has put all his enemies under his feet. And so despite its current ascendancy, this enemy will be brought to nothing.

We know that. Now, we do not know when, but we know that it will. The analogy that's been in my mind is that of the Papacy. The Papacy had almost unrivaled power in Europe for a thousand years. And even though that enemy still is not completely defeated today, its power is broken.

And what broke its power? Christians turning to and proclaiming the truthfulness and sufficiency of God's Word. And so that's our job today. Our job today is to understand this enemy and to fight against it using all the means at our disposal. And we will see one day, God crush this enemy under the feet of his son.

And it could be in a single generation or it could be in twenty. We do not know. It may be God's intention to swiftly bring this enemy and this rebellion under heel, or it may be God's intention to give the whole world into its power for 500 years so that men 700 years from now see the absolute foolishness of a secularized state. We do not know what God's intention is, but we do know that this enemy will be crushed and it will be put under the feet of Christ in time. And so we preach him and we preach his word and his gospel and the true standard of justice in trusting ourselves to him who judges justly.

Let's pray. Oh Father, we thank you that in spite of all the opposition we face, We have you, our great King and guide, our King and our Savior, the one who goes before us and fights our battles. We thank you Lord that you have given us a sure word, a word that we can trust and rely on. And Lord I pray that as we see the darkness ahead that we would not turn back in fear But that we would seek to obey you And make you known No matter the cost Or may we begin in our own hearts in our own homes? And Lord may we be blessed to see repentance among our nation and our culture.

God may we see true justice reign in this land. In Christ's name we pray. Amen. We are dismissed.