Most people think that there is simply one church, under the one leader, Jesus Christ. Why, do these idealists say, doesn’t the church just get unified? Apart from the different governing bodies that distinguish one denomination from another, there is another significant issue—there is more than one Christian philosophy. Within each denomination there exists a variety of different philosophies—all claiming the name of Christ, but in many ways incompatible. In this series of articles, we will explore different Christianities and try to understand them from an Anabaptist viewpoint.
In the third and fourth centuries, Christianity was coming into its own as a force in the Roman empire. Paganism was beginning to wane as the primary belief system, and it was getting competition from the revised Hebrew religion. But there was another belief system that was gaining popularity as well—Platonism. Platonism was begun by the philosopher Plato in ancient Athens, and held that the spirit world was the prime reality on which all of our physical reality was based.
Some platonic philosophers of this time —such as Ignatius and Augustine— saw quite a bit of compatibility between Platonism and Christianity, and came to believe in Jesus as the human face behind the platonic philosophy. Then these teachers began defending their platonic form of Christianity against those whom they saw as “heretics” and “unbelievers.” These became the strongest defenders of Christianity of the third and fourth centuries. Their idea of Christianity became enormously influential and their concept of Christianity continues to this day. Below are some of the main beliefs of a Platonic form of Christianity:
Spirit World is the Real World
According to Plato, there is an alternative universe which holds all the reality of the physical universe we see and feel. It is the Spirit world, and it is not less real than the physical world, but more real. In the spiritual universe, there is the real, pure Apple and all apples of our world are just poor copies of the original. Even so, the real Human exists in that universe, and all of us are simply copies of the true Human—and we are only trying to become like that Real Human.
God is the Primary Cause—Pure Spirit
Aristotle, Plato’s student, followed in this logic concerning God. He said that all things have a source, a cause. If creation came from the earth, then the earth came from somewhere, as did the sun and all of our universe. However, at some point one must arrive at the First Cause, because if there is no origin of all things, then nothing could exist. The platonic Christians hold that the Prime Cause is God, who is pure spirit, being made up of nothing physical, of this universe. God is the perfect being, complete Spirit, completely good, and the originator of all good, pure, spiritual things.
Flesh is Corrupt, Spirit is Good
Because God and the Spirit world is where all good comes from, then spiritual things are the only things that are good. This also means that the physical universe we live in is automatically crippled, automatically prone toward weakness. This weakness is called by the platonic Christians the flesh. The flesh is corruptible, able to drift further and further from the Spirit, which is pure good. Fundamentally, the more physical—the flesh—the more corruption and evil. The more Spirit, the more purity and good.
Humanity is part spirit, part flesh
Every human born, according to the platonic Christian philosophers, is part spirit and part flesh. The flesh, they say, is the body, which is corruptible and imperfect. But every human also has a spirit, which is the human’s connection to God. Between the flesh and the spirit is the soul, which is the basis of the mind and will. The soul is the fundamental part of humanity—neither pure flesh nor pure spirit—which determines the moral direction of the person, whether toward the spirit or toward the flesh.
Morality is based on the control of the flesh and motivation
To be a good human, therefore, we must constantly choose the spirit as opposed to the flesh. The flesh leads us to physical desire, to sexuality, to gluttony, to greed, to anger—all of the seven deadly sins are sins of the flesh, created by the platonic Christians. However, ultimately, humans are judged not on their deeds, but their motivation—that which their souls determined. If a soul chose the good, even though it lead them to corruption, then the soul may be saved though the body is corrupt.
Jesus was God Incarnate
Platonic Christians speak of Jesus as the Son of God, the human who was God from birth. Since Jesus was born as God incarnate, thus he was not human as we are human. Yes, Jesus was human, he had flesh and he had spirit, but his soul was already committed to the spirit, and so he constantly rejected the corrupt flesh. Thus, he never sinned. In this way, he had perfect faith and lived perfectly before his Father. Because of this, Jesus’ life could not really provide us with a proper example, because he had a different make up than we. So if we fall short of Jesus, that is only because he was God and we are not. Jesus died to give humanity the opportunity to be pure spirit. All of humanity has been corrupted by their flesh, but Jesus died so that such corruption could be left behind with one’s body, while the spirit and soul rises to God.
The highest Christian act is spiritual contemplation
Those of us who are Christians are those who have entered into Jesus death through baptism and the Lord’s supper. As we partake with Jesus, according to platonic Christians, we find ourselves being led by Him to act in the Spirit, and to set aside the flesh. Thus, as we find gluttony, drunkenness and sexuality set aside, we will also partake more and more in the Spirit realm through contemplation of the Pure Spirit—God himself. We can focus on God through meditation, through praise, through singing or through quoting the Scripture. But the focus is to transport oneself out of this world and into God.
The Church is Invisible
Because morality is a completely internal process, we cannot know who is more spiritual than another. While it is true that the most fleshly people would not be spiritually minded, for the most part we cannot tell. Some are spiritually minded and some are not. But the true people of God are invisible—only God knows who they are. The rest of us cannot judge.
Heaven is Living in Spirit
The ultimate goal of every platonic Christian is, therefore, the stripping away of our bodies—our corrupt flesh—and living in spirit in the presence of God. This is heaven—a pure spiritual existence. In heaven God is the continuous focus, and all who enter heaven take full satisfaction and pleasure in adoring and contemplating God, the Pure Spirit, the Source of all Things.
An Anabaptist Critique of Platonic Christianity
Platonic Christianity has tried to walk a wall that borders Platonism and the Bible—and so there are many aspect of their philosophy that reflects the Bible. Jesus himself said that God is Spirit and that we are not to worship him based on the physical. Jesus also recognized that the Spirit world is more powerful than the universe we live in, and that he himself is from the Spirit world. Jesus did die in order to help us enter God’s kingdom. And the flesh can corrupt us into doing evil.
However, the Bible takes a more balanced view of the physical world than the Platonists do. The physical world is created by God who called it “good” not corrupt. The perfect humans, Adam and Eve, were both flesh and spirit, and completely pure that way. There is no evidence in the Scripture that Jesus was not fully human, even as we are, and pure and innocent in that humanity. While the flesh can corrupt, as Paul said, it is not the flesh alone that corrupts us, but our determination to live out of balance with the flesh—to be obedient to our corrupt desires instead of God. God created sex, he created grapes, he created food, and he wants us to live in pleasure with these things. God also created limits so that we can live in the flesh, but in purity—through marriage, sobriety and moderation.
The physical world is the source of our good acts, as well as evil. It is in the physical world that we give to the poor. It is in the physical world that we love our families. It is in the physical world that we bow down and worship God. But most of all, the paradise that Jesus promises us is not a world of pure spirit. Rather, the cornerstone of his future promise is that we will be resurrected from the dead—we will not remain spiritual, but we will become physical again in God’s perfect utopia. In that time, our bodies will be incorruptible, pure, holy and completely physical.
Jesus also made it clear that what our bodies do is a reflection of our spiritual life. Thus, our moral life is not just in our minds, but equally in our actions. It is not enough for us to have the right motivation, even if we do the wrong actions. Rather, our motivation is shown by our actions. Our morality is based on the life of Jesus. Jesus’ life is not just the pie-in-the-sky ideal, but it is the paradigm for our physical life. We can—and should—be as willing to obey God, as willing to trust in God, as willing to surrender ourselves for the needy as Jesus was. This is our goal, and the purpose of our lives.
Sunday, October 31, 2010
Monday, October 18, 2010
Meekness
A quote from Survival Guide To Homelessness:
Violence
Let me give you an example of a successful bloodless conflict. I was packing up a storage unit one day, and I had only that day to finish. In the same facility a man was screaming at his soon-to-be-ex-wife on a cell phone, and creating an atmosphere that I found intolerable. I decided to stop this guy from yelling. I yelled at him forcefully, Hey! Shut the hell up!
Well, predictably this brought the man's wrath toward me. He started yelling at me and making aggressive gestures, and at that moment I did something he could not have expected. I submitted. I wimped out. I apologized and said I should mind my own business. I backed down.
Now, the soon-to-be-ex-wife was no longer on the phone, so he couldn't yell at her. He had no way to yell at me, or continue to bring a fight to me, because I had backed down. He grumbled and muttered and hurled a few insults at me, but he stopped yelling and I got back to work in blissful quiet. Understanding the nature of winning, the precise goals I was trying to achieve, allowed me to give my opponent the illusion that he won while I got everything I wanted.
And no one got hurt. Always seek the scenario in which no one gets hurt.
Violence
Let me give you an example of a successful bloodless conflict. I was packing up a storage unit one day, and I had only that day to finish. In the same facility a man was screaming at his soon-to-be-ex-wife on a cell phone, and creating an atmosphere that I found intolerable. I decided to stop this guy from yelling. I yelled at him forcefully, Hey! Shut the hell up!
Well, predictably this brought the man's wrath toward me. He started yelling at me and making aggressive gestures, and at that moment I did something he could not have expected. I submitted. I wimped out. I apologized and said I should mind my own business. I backed down.
Now, the soon-to-be-ex-wife was no longer on the phone, so he couldn't yell at her. He had no way to yell at me, or continue to bring a fight to me, because I had backed down. He grumbled and muttered and hurled a few insults at me, but he stopped yelling and I got back to work in blissful quiet. Understanding the nature of winning, the precise goals I was trying to achieve, allowed me to give my opponent the illusion that he won while I got everything I wanted.
And no one got hurt. Always seek the scenario in which no one gets hurt.
Saturday, September 25, 2010
What Does It Mean To Be Anabaptist?
The Anabaptist tradition
In 1525 the reformation of the church in the West was just beginning. There was a lot of excitement about Luther’s reforms, not least of all in Zurich, Switzerland. Zwingli was leading the city leaders into a reform there based on Scripture alone, but many of the reformation’s supporters there didn’t think that Zwingli was going far enough. They noticed that when he spoke about certain issues, that he was more interested in his theological point, rather than actually brining the church back into obedience to Jesus. So they baptized themselves in the name of Jesus, making each other citizens of Jesus’ kingdom instead of any kingdom on earth. This movement grew, and they were called ana-baptists by their enemies, because it was claimed that they would re-baptize their members. But in reality, the Anabaptists affirmed that they were spreading the one true baptism—an entrance into God’s kingdom through true understanding and not just assent to the society of the church. This movement has continued to this day.
What Anabaptists Believe:
1. Jesus only
“No one knows the Father except the Son”
Anabaptists hold to no theology except that stated by Jesus himself. Even as Jesus supersedes the Old Testament law, Jesus also rules over all theology that the church itself created, whether that by Paul or by Calvin or by N.T. Wright. And the focus of our belief is not a Jesus we create—such as a glorified, theological Jesus or a model of a historical Jesus or a cultural Jesus—but the Jesus of the gospels. Thus, the four gospels lead us to interpret all things through the words and life of Jesus.
Since Anabaptists affirm the superiority of Jesus, we also recognize the weakness of all things human to achieve truth or justice. Thus, any particular denomination or creed is only in a process of getting closer to or further from Jesus, but no church could ever be complete in and of itself. Various governments may attempt to achieve justice, but they all fail. Schools attempt to teach truth, but no matter how precise they are, they fail to achieve the full truth that Jesus gives us.
2. Peace
“Have salt in yourselves and be at peace.”
Anabaptists are a peaceful people. We wish to make changes in the world, but not through violence or hate speech. Rather, we believe that we need to display the actions we want in others. If we want peace in the world, we cannot create peace through violence. Yes, dramatic change must happen for the world to have peace, but God can create the dramatic change—it is our responsibility to be the ideal community the world must become.
3. Community
“Love one another”
Following Jesus cannot be done separated from others. Jesus, again and again, commands us to “love” and love cannot be done in isolation. We must support each other in communities and our communities must reach out to others outside of our community to display our love. We must also support and provide hospitality so that no one within our community has need.
4. Believer’s Baptism
“Those who believe and are baptized are saved.”
Today, it may not seem as important as an issue, but the Anabaptist communities originally began as groups who baptized only those who could understand and be faithful to Jesus. Thus, Anabaptists don’t baptize infants or assume that everyone within a particular social group is a follower of Jesus. That is a personal commitment that each person must determine individually, and lives out in their own lives.
5. Love of Enemies
“Do good to those who despitefully use you.”
Because we will not cause others to be afraid of us, that makes us vulnerable to others. Jesus showed us that even if people do disrespectful, hateful or even violent acts, that does not mean that we should return such acts in kind. Rather, we are to display God’s love even—nay, especially—to those who do terrible things to us. In order to have security, we do not depend on our strength, but on God’s.
6. Communion with the outcast
“The Son of Man came to seek and save the lost.”
Anabaptists know what it means to be outcast, because they have been rejected. But we are also to reach out to those who have been rejected by society. Rather than create another outcast group, the Anabaptists connect with those who are hated, and welcome them as Jesus would.
7. Assistance to the poor
“Sell your possessions and give to the poor.”
Jesus helped the poor with what resources he had, so also do Anabaptists. We see the needs of the poor, and rather than simply ignoring their basic needs, we meet them with love in relationship. We understand that it isn’t enough just to give to the poor, but to connect with them as well, because without relationship we cannot love.
What is the difference between Anabaptist and Mennonite?
Both Anabaptists and Mennonites have the same historical foundation, and much of their understanding of Jesus and life is similar. Historically, the Mennonites have a more complex life than Anabaptists, relating to particular ethnic groups, particular nationalities, forming denominations and mission groups and going through serious cultural changes over the last fifty years. Mennonites have often tried to follow Anabaptist ideals, but as a conglomerate of human institutions, they have often gotten caught up in the concerns of the cultures around them.
Anabaptists, however, are found not just in certain denominations or ethnic groups, nor are they limited to a certain historic line. Anabaptists are people who choose Jesus over any human institution, and choose to follow Jesus’ ethical pattern as a personal choice. They may gather in any denomination or create their own, separate communities. They aren’t bound to a particular theology or ideology, but are separate from them all. There are many Anabaptists within Mennonite groups, but they usually are a minority of them. There are also many Anabaptists outside of Mennonite groups, but count all people who follow Jesus, no matter what group they are a part of, as a part of their global family.
In 1525 the reformation of the church in the West was just beginning. There was a lot of excitement about Luther’s reforms, not least of all in Zurich, Switzerland. Zwingli was leading the city leaders into a reform there based on Scripture alone, but many of the reformation’s supporters there didn’t think that Zwingli was going far enough. They noticed that when he spoke about certain issues, that he was more interested in his theological point, rather than actually brining the church back into obedience to Jesus. So they baptized themselves in the name of Jesus, making each other citizens of Jesus’ kingdom instead of any kingdom on earth. This movement grew, and they were called ana-baptists by their enemies, because it was claimed that they would re-baptize their members. But in reality, the Anabaptists affirmed that they were spreading the one true baptism—an entrance into God’s kingdom through true understanding and not just assent to the society of the church. This movement has continued to this day.
What Anabaptists Believe:
1. Jesus only
“No one knows the Father except the Son”
Anabaptists hold to no theology except that stated by Jesus himself. Even as Jesus supersedes the Old Testament law, Jesus also rules over all theology that the church itself created, whether that by Paul or by Calvin or by N.T. Wright. And the focus of our belief is not a Jesus we create—such as a glorified, theological Jesus or a model of a historical Jesus or a cultural Jesus—but the Jesus of the gospels. Thus, the four gospels lead us to interpret all things through the words and life of Jesus.
Since Anabaptists affirm the superiority of Jesus, we also recognize the weakness of all things human to achieve truth or justice. Thus, any particular denomination or creed is only in a process of getting closer to or further from Jesus, but no church could ever be complete in and of itself. Various governments may attempt to achieve justice, but they all fail. Schools attempt to teach truth, but no matter how precise they are, they fail to achieve the full truth that Jesus gives us.
2. Peace
“Have salt in yourselves and be at peace.”
Anabaptists are a peaceful people. We wish to make changes in the world, but not through violence or hate speech. Rather, we believe that we need to display the actions we want in others. If we want peace in the world, we cannot create peace through violence. Yes, dramatic change must happen for the world to have peace, but God can create the dramatic change—it is our responsibility to be the ideal community the world must become.
3. Community
“Love one another”
Following Jesus cannot be done separated from others. Jesus, again and again, commands us to “love” and love cannot be done in isolation. We must support each other in communities and our communities must reach out to others outside of our community to display our love. We must also support and provide hospitality so that no one within our community has need.
4. Believer’s Baptism
“Those who believe and are baptized are saved.”
Today, it may not seem as important as an issue, but the Anabaptist communities originally began as groups who baptized only those who could understand and be faithful to Jesus. Thus, Anabaptists don’t baptize infants or assume that everyone within a particular social group is a follower of Jesus. That is a personal commitment that each person must determine individually, and lives out in their own lives.
5. Love of Enemies
“Do good to those who despitefully use you.”
Because we will not cause others to be afraid of us, that makes us vulnerable to others. Jesus showed us that even if people do disrespectful, hateful or even violent acts, that does not mean that we should return such acts in kind. Rather, we are to display God’s love even—nay, especially—to those who do terrible things to us. In order to have security, we do not depend on our strength, but on God’s.
6. Communion with the outcast
“The Son of Man came to seek and save the lost.”
Anabaptists know what it means to be outcast, because they have been rejected. But we are also to reach out to those who have been rejected by society. Rather than create another outcast group, the Anabaptists connect with those who are hated, and welcome them as Jesus would.
7. Assistance to the poor
“Sell your possessions and give to the poor.”
Jesus helped the poor with what resources he had, so also do Anabaptists. We see the needs of the poor, and rather than simply ignoring their basic needs, we meet them with love in relationship. We understand that it isn’t enough just to give to the poor, but to connect with them as well, because without relationship we cannot love.
What is the difference between Anabaptist and Mennonite?
Both Anabaptists and Mennonites have the same historical foundation, and much of their understanding of Jesus and life is similar. Historically, the Mennonites have a more complex life than Anabaptists, relating to particular ethnic groups, particular nationalities, forming denominations and mission groups and going through serious cultural changes over the last fifty years. Mennonites have often tried to follow Anabaptist ideals, but as a conglomerate of human institutions, they have often gotten caught up in the concerns of the cultures around them.
Anabaptists, however, are found not just in certain denominations or ethnic groups, nor are they limited to a certain historic line. Anabaptists are people who choose Jesus over any human institution, and choose to follow Jesus’ ethical pattern as a personal choice. They may gather in any denomination or create their own, separate communities. They aren’t bound to a particular theology or ideology, but are separate from them all. There are many Anabaptists within Mennonite groups, but they usually are a minority of them. There are also many Anabaptists outside of Mennonite groups, but count all people who follow Jesus, no matter what group they are a part of, as a part of their global family.
Thursday, September 23, 2010
Peace Prayer
Gracious Lord, we dream of a world free of poverty and oppression, and we yearn for a world free of vengeance and violence. And we pray for your peace.
When our hearts ache for the victims of war and oppression, help us to remember that you healed people simply by touching them… , and give us faith in our ability to comfort and heal bodies and minds and spirits that have been broken by violence.
When the injustice of this world seems too much for us to handle, help us to remember that you fed five thousand people with only five loaves of bread and two fish… , and give us hope that what we have to offer will turn out to be enough, too.
When fear of the power and opinions of others tempts us not to speak up for the least among us, help us to remember that you dared to turn over the tables of money changers… , and give us the courage to risk following you without counting the cost.
When we feel ourselves fill with anger at those who are violent and oppressive, help us remember that you prayed for those who killed you… , and give us compassion for our enemies, too.
When we tell ourselves that we have given all we can to bring peace to this world, help us to remember your sacrifice… , and give us the miracle of losing a little more of ourselves in serving you and our neighbors.
Walk with us, Lord, as we answer your call to be peacemakers. Increase our compassion, our generosity and our hospitality for the least of your children. Give us the courage, the patience, the serenity, the self-honesty and the gentleness of spirit that are needed in a world filled with turmoil and terror.
AMEN
Written by Jack Knox, pastor of Salem (OR) Mennonite Church.
When our hearts ache for the victims of war and oppression, help us to remember that you healed people simply by touching them… , and give us faith in our ability to comfort and heal bodies and minds and spirits that have been broken by violence.
When the injustice of this world seems too much for us to handle, help us to remember that you fed five thousand people with only five loaves of bread and two fish… , and give us hope that what we have to offer will turn out to be enough, too.
When fear of the power and opinions of others tempts us not to speak up for the least among us, help us to remember that you dared to turn over the tables of money changers… , and give us the courage to risk following you without counting the cost.
When we feel ourselves fill with anger at those who are violent and oppressive, help us remember that you prayed for those who killed you… , and give us compassion for our enemies, too.
When we tell ourselves that we have given all we can to bring peace to this world, help us to remember your sacrifice… , and give us the miracle of losing a little more of ourselves in serving you and our neighbors.
Walk with us, Lord, as we answer your call to be peacemakers. Increase our compassion, our generosity and our hospitality for the least of your children. Give us the courage, the patience, the serenity, the self-honesty and the gentleness of spirit that are needed in a world filled with turmoil and terror.
AMEN
Written by Jack Knox, pastor of Salem (OR) Mennonite Church.
Monday, May 17, 2010
"Love Your Enemy"
Wednesday, April 7, 2010
The Joy of Discovering Homelessness!
Anawim Christian Community invites you to their first fundraiser, “Sweets for the Homeless”. This is a desert social, in which people are free to come, eat a variety of delicious homemade desserts, and to find out more about the homeless and the mentally ill. There will be opportunities to speak to people who have experienced homelessness and to find out what the homeless really need, as well as being able to help Anawim, a community church for the homeless in Portland and Gresham. Come for as long as you like and join the fun!
Host: Portland Mennonite Church, 1312 SE 35th Ave, Portland—just a block north of Hawthorne Blvd.
When: Saturday, April 24, 2010 from 6:30-8:30pm
Cost: Free, but please be prepared to bring donations!
Also, if you are unable to attend, please invite others in the Portland area to join in!
Host: Portland Mennonite Church, 1312 SE 35th Ave, Portland—just a block north of Hawthorne Blvd.
When: Saturday, April 24, 2010 from 6:30-8:30pm
Cost: Free, but please be prepared to bring donations!
Also, if you are unable to attend, please invite others in the Portland area to join in!
Monday, March 29, 2010
The Controversy at Goshen College
There is much being made in Mennonite circles about Goshen College allowing the national anthem to be played at sports events. It is thought that Mennonites are separate from nationalism, representatives of the Kingdom of God, and to play the national anthem is a display of worshiping the false idol of patriotism.
From my perspective, Goshen College has been a compromised institution from the beginning. Not because they have as many conservative evangelical students as Mennonites-- that's great. No, the Mennonite colleges are simply one sign of many that Mennonites are not "representatives of God's Kingdom", but simple Americans, acting in a usual American way.
In general, Mennonites are very partisan in their politics, being pretty easily divided along party lines. Jesus isn't partisan, but shows a new way of looking at all of politics.
The colleges aren't focused on the poor, as Jesus would be. How many scholarships are there for people who couldn't afford to go there otherwise? How many homeless or poor single mothers do they house in their many rooms? Who do they assist other than the cultural core of the upper middle class they focus on?
The colleges are a part of a semi-capitalistic system, where value is measured by money and position which is given to the education and popular, rather than in the kingdom of God where value is measured by the praise of humility and service.
The education that is given, for the most part, is the standard education given to Americans with a few classes concerning Mennonite distinctives. However, should the kingdom of God be in charge of education, almost everything would be distinctive-- there would be classes on alternative economics, classes on being poor as well as helping the poor, classes on the practice of devotion, classes on the surrender of power for another's good.
So, I guess what I'm saying is that I'm not going to get all up in arms about a song being played. I suppose it's a proper symbol of what has been happening all along.
From my perspective, Goshen College has been a compromised institution from the beginning. Not because they have as many conservative evangelical students as Mennonites-- that's great. No, the Mennonite colleges are simply one sign of many that Mennonites are not "representatives of God's Kingdom", but simple Americans, acting in a usual American way.
In general, Mennonites are very partisan in their politics, being pretty easily divided along party lines. Jesus isn't partisan, but shows a new way of looking at all of politics.
The colleges aren't focused on the poor, as Jesus would be. How many scholarships are there for people who couldn't afford to go there otherwise? How many homeless or poor single mothers do they house in their many rooms? Who do they assist other than the cultural core of the upper middle class they focus on?
The colleges are a part of a semi-capitalistic system, where value is measured by money and position which is given to the education and popular, rather than in the kingdom of God where value is measured by the praise of humility and service.
The education that is given, for the most part, is the standard education given to Americans with a few classes concerning Mennonite distinctives. However, should the kingdom of God be in charge of education, almost everything would be distinctive-- there would be classes on alternative economics, classes on being poor as well as helping the poor, classes on the practice of devotion, classes on the surrender of power for another's good.
So, I guess what I'm saying is that I'm not going to get all up in arms about a song being played. I suppose it's a proper symbol of what has been happening all along.
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