 Yes, Charles is not there, so we'll answer his question later. Can I take it, please go ahead, do you have a question? I see your hand raised. A question. Yes, please. I find it very interesting with the appointment of the elders, deacons. We discuss a lot about spirituality, the moral uprightness. What about the issue of pre-numeration? How are they paid or criteria of use? So just how to pay them? Are they being paid or they are just volunteers? Because I know like a case of media details tell you a little bit. So maybe I never have had to see this volunteer. What about the others? Thank you. Thank you, Kennedy. So your question is, what about denominations? What about renumeration? How are they being paid? Are they drawing any stipend, you know? Okay. Are they on salary? Are they being paid? What? That's your question? What I'm asking is, why are they being paid? If they are being paid, what was the criteria of use to decide how much to pay somebody? They are just workers. Okay, okay, I understood. I don't know. Okay, and Kennedy, your question is specific to the early church? Exactly, yeah, the early church. Okay, yeah, thank you. Thanks for that question. Okay, so to answer Kennedy's question, I will share from what I know. I'm sure there must be a lot more information about this. But we don't see any specific payment as such being talked about in the Book of Acts. We see that believers were helping one another. The church was also helping the believers. So there must have been some system of providing for the needs of the leaders as well. Okay, so that is my assumption from the Book of Acts. As you study later on, there are references where we know that Paul was a tent maker. So he had his income by earning through a certain profession. You have people with Paul also. I think it's Akhla and Priscilla. They were also tent makers. So it's possible that the church was helping leaders through some financial aid. But at the same time, we know that there were some elders who had an income through their labor as well. Kennedy, yeah. So I think both ways, that's how they were supported. Thank you for that. No problem. There are so many examples. You have people like Lidia. She was a wealthy woman, I think in Philippi. And because she was wealthy, she was taking care of the church there. And she would have been able to support these kind of wealthy people in different places. Or those who are willing to give, they would have supported Paul's ministry, other people's ministry. And Paul writes about them, right? He talks about so many brothers and sisters, co-workers. So support would have come from different places in different ways for sure. And that's how the early church managed taking care of the elders. Yeah, very, very good question there, Kennedy. Thanks for that. Yes. So I don't know if Charles is back yet. But let me, oh yeah, Charles is here. So Charles, to answer your question, there was Judas and Silas who were also sent along with Paul and Barnabas to the church of Antioch. And I told you that this is an interesting church because we can do an entire study on this church. So there are so many unique features in this church. One unique feature being the emergence of team ministry. So the elders of Jerusalem would have sent these people like Paul, Barnabas, Judas, Silas very strategically. Now we know what kind of ministry Paul and Barnabas were engaged in. They were teachers and they were also apostles. I don't know too much about Judas but I know that Silas also had apostolic ministry. So depending on what grace each person carried and what the church needed, the elders would have made that connection. And that is the reason these people were selected to send to the church of Antioch. I hope that helps. Is that okay Charles? It's okay Partha. Thank you so much. Sure. Thank you. So let's continue. So we've seen till the appointment of elders so far. And elder comes from that we can relate to the word presbyter. That is an elder. We've seen that much. Now coming to a leadership team. We've seen the Jerusalem Council of Acts 15. Now let's see further. Now what are the other categories of leaders that emerge in the early church? In Acts 20 when Paul, you know, he appoints elders in the church of Ephesus. He makes a mention of a word. He says that the Holy Spirit has made you overseers. And what is, whenever leaders were appointed, they were appointed prayerfully. Whenever people were sent into a certain ministry, it was done very prayerfully by the early church. So he says that there are some people who are appointed as overseers to shepherd the church of God, which he purchased with his own blood. So he is talking about, primarily talking about spiritual ministry over the church. And he does not want to lead the church of Ephesus. You would also study that he had labored hard to teach the believers in the church of Ephesus. So he didn't want them to, you know, after he's gone, they lose their faith. Basically, as an apostle, he wanted to ensure continuity of the church, growth of the church, maturity of the church. So he realizes that God has, through the Holy Spirit, given certain leaders over churches. And when we appoint them, they can continue to shepherd the church. Shepherding is a term that is inclusive of teaching, nurturing, equipping, protecting, providing so many things. Just the way a shepherd takes care of his sheep. You know, sheep are generally known to be very dependent and very innocent who cannot take care of themselves. But a shepherd does that for them. So Paul knew that he must ensure there are such shepherds over the church who will provide oversight. So there is this new category overseers that you read about. And this term overseers, again in the Greek, if you look it up, it is from the word called episcopos. Episcopos is the word from which you get the term bishop. So far we have talked about deacons, presbyter or elder. And while there is ministry done by these two categories, more specifically when we talk about the bishop coming from the term episcopos, overseers, we are talking in terms of spiritual ministry. Primarily spiritual ministry overseeing the church in a spiritual manner. So these bishops are in other words, actually you could interchangeably use the term pastor for the term bishop because what does a bishop actually do as well as leaders like Paul, spiritual oversight over the congregation. So you see the emergence of a new category of leadership that is the bishops. And in the New Testament these bishops as Paul writes to Timothy for the selection of elders, deacons and obviously even the bishop has to have that same statistic. He says that they must be spiritually mature, they must be able to minister spiritually. What is minister spiritually meaning? Labour in the word, labour in the doctrine. And have spiritual oversight, protect the sheep, guard them from wrong teaching, continue to preserve them in the things of God. So spiritual maturity, again spiritual maturity has to do with the kind of character that we develop in our work with the Lord. So an overseer or a bishop must be spiritually mature. Or in other words you might want to say who can be an example to the people that he or she is leading. So that is spiritual maturity. So these are the requirements for a bishop or a pastor and you would notice that Paul tells Timothy to select even deacons, elders keeping this in mind that they must have spiritual maturity, they must be examples to the flock that they lead. So we have seen a new category now, a new category which is bishops that are being appointed over congregations. Now we will continue to look at how all these categories minister and all that and what are the other categories of leaders that will emerge. But now let's talk a little bit about team ministry. Now that we are noticing there are so many leaders in the church, the early church also believed in ministering together. So one really simple example is when you have Peter and John, in the book of Acts you have Peter and John, two of them they go to different places sharing the gospel, proclaiming, preaching the message of Christ and all that. So two of them go together and in the same way you find in various places there are teams, there are groups Paul and Barnabas, then you would see like Paul and he took with him Silas, he took with him Timothy. So there is group ministry happening. The church of Antioch is a very good example of group ministry because in that church you had Paul and Barnabas go and minister but there are other names also that we read about. We read about Simeon, we read about Lucius, Manayan who are also part of that church. And the beautiful thing is that each one of them was serving in a certain capacity. So you had teachers, you had prophetic teachers, you have bosses. So basically there's a group and a team ministry which is going on. And if you look at the background of all these leaders, the church of Antioch is a good example of a multicultural church. It's a good example of a church where people of various backgrounds are accommodated. Because Barnabas is from the, his background is he's from the Levitical, from the priesthood background. So you would think that wow, he seems to be a very highly placed, honored person in the community. But at the same time you would notice that there were others who were part of the team who were probably not as celebrated as Barnabas. And Paul is super educated in the team but you have different ones who were not necessarily that educated. But they're all working together. The backgrounds don't stop them from working together. It's more about the future of the church, it's more about the growth of the church, it's more about the grace which is given to each one of them. So team ministry, so the church of Antioch is a beautiful example of a leadership that has various people. And it's group ministry that is taking place. And even things like somebody is a teacher, an apostle, an activist comes in as well to minister for a while. So the five ministry offices also you would see that there is that cooperation among them. So there was team ministry taking place in the early churches. Now we have seen that there are groups emerging. Groups for the sake of ministry, for the sake of decision making, there are teams. Now as we keep progressing in the New Testament, we also observe the emergence of one key person for a local church. Now we mentor this person in whichever way we want. But for our understanding, we would just use like a senior leader or a senior pastor as that name to describe this one person. So classic example is that of the church of Ephesus. Paul is telling Timothy to appoint elders, to appoint bishop, to appoint leaders in the church. But who is the key leader of the church of Ephesus? It is Timothy. So Timothy is encouraged and he is held responsible for that local church. So in a way he is the senior pastor or he is the senior leader of that church. And today for us, it's easy to understand this structure of having a senior pastor for a given church. But it was already there in the New Testament. And another reference to this kind of leadership of one person overseeing a church and being responsible for the spiritual growth of the church is seen in the book of Revelation. In Revelation chapter 2 and verse 1, Jesus is addressing angels. He says to the angel at the church at Ephesus. Now that word angel, if you look up in Greek, it is angelos which means messenger. While interpreting it, we might think that maybe every local church has an angel, has a heavenly being that is supposed to take care of that church. But we know that is not consistent with other scriptures. So the only conclusion that we draw is the angel refers to a human leader or an overseer of that particular church. So in the book of Revelation, the address is to several such angels of several churches. And so we realize that it is the Lord Jesus who is holding one person or one leader as the holding them responsible for the life of that particular church. So we conclude that it is a senior pastor or a senior leader who is given that role. So this is also something that has already been there in the New Testament and we see a lot of that in our contemporary churches where you have one particular person who is leading. And further in our notes here, we have a section on the five ministers and team ministry and I have already shared a little bit about the church of Antioch there. And we see that all these functions are complementing, supporting, enriching the local church without competing with one another. So there is a lot of team ministry that took place when it was a blessing for the regions at that time. So at this point I think I will pause and come to our questions here. There is again a question from Charles. It says which political nation has this Antioch now? Where is this Antioch? In which country is it now? Now I think Antioch of once again Syria I think so. I think that would be the right person. Is it Turkey? Oh yeah, okay. Mangi has answered that question. Thank you Mangi. So yeah, so the Antioch which we are talking about is a Turkey right now. Yeah, alright. Any other questions so far before we go further? We'll have a lot of questions. Can I ask about the Presbyterian Church? Okay, yes Charles. Does the Presbyterian Church have a senior pastor? Can the Presbyterian Church have a senior pastor? Okay, see the very term Presbyterian Church tells us that they have a system of elders overseeing the church. Okay, so I don't know about the traditional Presbyterian Church if there is any rule or anything. But maybe somebody else can enlighten us if you know about the Presbyterian Church. But I know that it's a system of elders who oversee the church. Anyone more familiar with the Presbyterian Church? I have some idea. Yes, like you said, they have elders and the elders need not necessarily have done their BTH or anything as such. But just members who've been there from the start or have shown commitment and loyalty over a certain period of time. I think tenority. So based on tenority, they have elders nominated and then they're given areas. Basically, I think the common format is they have area elders. So each elder is given a certain area. So the elders responsibility to take care of the congregation in that area and also then have the church with different things. And I think the elders once a month, they meet together. They call it Kirk session or they call it some session that they meet together. They make important decisions. There's normally a church secretary and some other functions, but the elders collectively decide on the governance of the church. The pastors are there. So the pastors are not elders. The pastors are involved in the decision making process. They are considered at par or maybe even one step higher than the elders. But the pastors would need to have done the theological thing. So the pastors in Presbyterian churches need to have completed their theology and then they get to be pastors. A few things. Yeah, thank you. Thanks, Samuel. So yeah, Charles, I think that seems to be the stuff. Yeah, sorry about the sneezes and the sniffles and you know, so yeah. Also, in these churches, the elders are generally not chosen, but in few churches may be elected by the congregation. So they have election kind of system and a lot of political background where they, you know, they, they are chosen by elections, this kind of a system. And pastors are even transferred from like church to church. They may not be pastoring the church for a very long time, which is something that really concerns because for that reason, the pastoring is like being connected with the congregation in every area of life and helping them out. But just because they are being transferred, they don't connect the people to that extent. They understand the needs and so it's more like they head the church, they take the services, but then they get transferred probably to another city, another church according to their diocese or something, whatever they call. Yeah, thanks for sharing, you know, from your observation. So, yeah, in this manner, you know, the structure of like different structures exist for different churches. And it's a good thing that we discussed this now because we are moving into looking at the different forms of church structure anyway. And what I want to say is there is no perfect structure. Okay, the structure needs to emerge, be led by the Holy Spirit. That's what we have to keep in mind. Remember when Paul talked about overseers in Acts chapter 20, he said overseers, the Holy Spirit has made you overseers. So the method that we adopt, the structure that we adopt must be led by God and that is the key thing. Okay, it might look different for different churches. Now some churches may not want to have a formal level called elders. They might just have decrees and then there might be a senior pastor and a pastor will be. But that's fine, maybe that is what works for that church but they have been led by God to adopt that structure. So the important thing is to be led by the Holy Spirit and to go with the structure which you're sure God has given you and that it is something that is serving the people. So we will now talk about some of the existing structures. It is not to say that this is better than that. No, that's not at all the point that we want to make. In every given structure, we can see some good things but there can also be a downside to a particular structure. But we follow God as he leads to keep making things better to ensure that the church can grow because ultimately what is God's goal? We said that right when we talked about the church and the mission of the church. The mission of the church is to take the gospel out, to disciple the people and through the message of the church when the whole council of God's word is being preached what will happen to the people? In Ephesians 4.13, we see that till everyone reaches maturity. So spiritual maturity is the goal. So the structure must be such that people can grow into spiritual maturity. So having said this, let's look at some regular patterns that we see around us. One is the clerical system, which is adapted by churches like the Anglican Methodist, Baptist and so on. So here you have a very clear distinction between the clergy and the laity. Clergy are the people who are involved in the ministry. Laity are the ones who come on Sundays, they come for weekends, they come for private meetings and they are gone. They don't necessarily engage in any kind of spiritual ministry. But they usually support the clergy financially or in other ways to continue doing the work of the ministry. The clergy is usually under an hierarchy, there is a structure that is given to the clergy. And the way Ammi shared in some of these systems, you have the clergy being moved from church to church. And maybe the reason why they started this is due to the lack of leadership in certain regions. See it would help, right? Suppose I'm just giving you an example. If you take a remote village in Narnataka where there are no leaders, if we can send somebody from our team here to go minister there, it will be useful. Because that way you just transfer someone and say, okay Nancy, why don't you go to that remote village and you oversee the church in that particular place. So maybe it began like that, but we do see the downside now. If people are transferred quickly, they are not even able to establish a relationship with the congregation. And even that can affect the congregation adversely. So that is a downside. And in this kind of a structure, we see a couple of levels also. Sometimes you have bishops within that same, you know, like the ablical structure, but you may also have beacons, you may also have, you know, leaders. They can be called with various terms like priest or something like that. But you do have levels of leadership as well after the clerical system. So that is a system that we observe. We have seen this particularly in the, you know, like the 1800s, 1900s, like it plays European churches, right? We've seen all that. And now even here in India, we have the same systems that exist. So it's more like a clerical system. There is an elder system, elder system which some churches adopt the structure. In this, the way Samuel pointed out, there is a group of elders. These elders are engaged in the decision making. They could be primarily taking care of the helps and administration, but some elders could be part of the spiritual ministry as well, right? Or in other words, you could have the bishops also who are a part of that elders team and they do the preaching, teaching, spiritual ministry to the church. And apparently this kind of a structure also has been, like the vegetarian structure has been useful in many places and it has helped the growth of local churches. And the challenging aspect of having an elder system could be the decision making process also. See, the good part is decision making because you are opening up more people, you know, prayer support more people, then hopefully you will make the right decision. But that same process can be delayed, right? Because they may not have a singular vision that can be slowness in taking a call on matters, right? You will have to wait or there are 10 elders that before we decide, oh, should we step out on missions to XYZ place? All the 10 elders have to say yes, okay? And that might end up taking time. So that unity, that single purpose vision, right? That can be challenging but if the elder system has fixed those loopholes and they know how to make quicker decisions and they have unity of purpose, it can be a boon. It can be very, very beneficial to work with that elder system, okay? So that's a little bit about the elder system. And I know of some contemporary churches, right? Some of my friends go to churches with the elder system and they have a founding pastor who has started the church. He provides leadership but he has kind of handed it over to elders and they have, you know, branch churches where they have teams of elders. They make all the decisions. They decide, you know, who's going to preach and all of those churches are actually doing very well. So the elder system can be a good system. There is unity, vision and a method for quick decision making. Okay, the next type of structure is the independent local churches. And I'm sure all of us are familiar with this because this is so common. So this is led by a pastor. He usually has a pastoral team under him. What is the benefit? The benefit is that, you know, it's independent, right? So you don't really need so many permissions to establish the vision. But if the independent church has a strong leader, he or she establishes the vision of the church. And that is helpful because when you have a single vision, it's easier to move forward. Okay, and hopefully the leadership is also creative enough to accommodate the changes, you know, that happen along the way to accommodate the growth of the church, right? So that way, this is also a beneficial system. Things can move in one direction. Things can move in a creative way. Things can move faster, okay, under an independent system. And hopefully, you know, the leadership team, the pastoral team is all in tune with that singular vision, right? And that causes the growth of the church. Then what can be some of the challenges in an independent kind of a local church? You know, because we are talking about one strong leader. If we are not careful, it's not even be if that leader personally also is not careful. You know, it could move into a little bit of a, you know, like gaining power, fame, kind of a dynamics. And if that leader is not careful, it could end up becoming a very like a totalitarian, authoritative, dictatorship kind of a setup, which is actually dangerous, okay? But if the leader is humble, if the leader is accountable, here, you know, we really believe in the kingdom mindset. Okay, the kingdom mindset. Having a kingdom mindset, even if there is a certain independent local church, if that pastor is well connected to other pastors in the city, and you know, the relationship is not just a working relationship, but you know, there are genuine friendships. People can hold that leader accountable for anything that he may have said wrong or done wrong, or the way he treats his family. It's a lot easier because when things seem to be going down, there is a mechanism that can help that leader if the leader is ready to respond well, and new things can come back on track. But if that doesn't exist, if that leader is all like, oh no, it's only my decision. I don't want to listen to anybody. I know what to do. God has called me my vision. You know, it can move into a dangerous, you know, dictatorship kind of a setup. So we don't want that. So that could be the downside of these independent churches. Another downside could be that, you know, usually people are very happy with the main leader. They have seen them lead for years, and they trust their leadership, and maybe the leader is very skillful also. Now, if the leader is not careful to have successors, okay, and successors who have, you know, he has helped those successors establish themselves while he is also in leadership. If he doesn't do that, what happens? Whenever he's finishing his term, there's just that emptiness. Okay, who is going to lead next? Who can lead like so and so? I mean, there's nobody to lead like this person. Okay, so if there is nobody to lead, if someone touches on the scene and takes over pretty well, well and good. But if there is nobody, if nobody knows to lead from there, all the work which was done in the lifetime of that one single leader, you know, it cannot continue. Or sooner or later, it will crumble and fall. So these are the downsides of an independent kind of a structure. So there is the good and there's also the not so good aspects of it. Okay. Yeah, so I'll quickly touch on the questions here. We have 10 more minutes. In the early church, did the elders practice monastic kind of life in order to attain spiritual maturity? So Canada, if you don't see that by monastic, could you explain yourself? I think I know what it means but... This kind of life where they isolate themselves, they live on their own, they just come to serve their people. It's like they are super beings, you know. They don't want to get involved just the way you've been saying. They are friendly, they are accountable to the others. It's in the monastic kind of life you lead but you separate yourself, you detach yourself from the complication. Okay. Okay, thank you, Kennedy, for that. I don't think so. It's not a monastic life which they lead. Yes, they were conscious to keep themselves for the call of God. So you would see Paul writing many times like take heed to the ministry, be serious about your call, don't let go of it. So that aspect is there but not at the cost of completely disengaging yourself from society and your complication or like that. So monastic would be, you know, what monastic stands for. I think no, the early church did not practice that kind of leadership. I think the political system did. Okay, yeah, thank you. Kennedy, Sam, what are you saying? I was thinking maybe the critical system did. We see the early Catholic like St. Augustine and all of those. I think that time the monastic was probably where the Catholic and the nuns where they would have. So I think that period was where there was a lot of practice of monastic life, especially for bishop, deacons, nuns. Yes, yeah, thanks Sam. Some of the churches earlier they did practice the monastic kind of lifestyle. But if you take, like I know the Methodist pastors and all they do get married. They do have families. So I don't think in the clerical system every church follows that but some do. And there's a question by Charles about APC, you know, what kind of a church is APC? So Tarun has posted resources there. It's a non-denominational church come under that category. So you could look up details provided here from the website in the about us section statement of faith. And about us section APC today. And that would give you clarity on what kind of structure. APC follows. Okay, moving forward, network of churches. Network of churches. This is more like, you know, several churches with their own leaders, but they're all connected with a single vision. Many of you would be familiar with Assemblies of God. Okay, again, Assemblies of God is not necessarily a single vision. Every church has its own vision. But they have a, you know, they all face back to the work of the Holy Spirit that happened during the Azusa Street Revival in 1905. So that was the birth of the Assemblies of God. So people who believe in Holy Spirit baptism, the works of the Holy Spirit, they generally sign up with the Assemblies of God. So there's a network of churches. Okay, and it functions together. They have gatherings, keep themselves encouraged in God. So networks exist. Vineyard is another good example. New life churches here. I have heard of new frontier churches. So you would probably know of networks in your own country. Some churches do it this way. And it is again a very useful model because there's a lot of, hopefully there's a lot of accountability among the various leaders. However, again, if the network is led by one leader or a team of leaders who are not accountable to other leaders, then this too could fall in the danger of coming under a lot of control, right? Control, competition, abuse and things like that. So that can be the downside so we can watch out for it. But otherwise it's pretty useful. Again, similar to the networks of churches, there are apostolic networks. Apostolic networks usually have a strong apostle who is leading them. And they have a single vision and they quickly multiply over geographical regions. Okay, the good part is single vision, strong leadership, moving forward, expansion of the kingdom. The downside is similar to that of independent churches and the network of churches as well, where if the leadership is not careful, then it can move into more of an authoritarian system which is dangerous. And also there is one more challenge and this has happened. Some apostolic networks in the past, they usually use this term called covenant relationships. Covenant relationships are good but the abuse of that where if you are part of an apostolic network and there are sister churches and the people in that sister church, you know you form relationships with them as, okay, they are covenant brothers and sisters. They may not be like in a natural sense they are not our brothers and sisters but by covenant. Okay, and that comes in some kind of control and manipulation on the basis of that. Now that also is not good. It has happened in certain apostolic networks and that is something to watch out for. Okay, because that seems to have more of a cultic tendency. But if the downsides can be like, you know, if the leaders know how to work on the downsides and keep the church moving in a healthy way, apostolic networks are quite beneficial structure to follow. The next structure mentioned in our notes here is house churches, which I know a lot of you will be familiar with and house churches is becoming very popular nowadays and I mean I've heard of house churches even in a lot of developed countries. The good part about house churches is the kind of fellowship and you get to know people closely. You can grow well as more accountability, you know and also maybe saving money. You don't have to have the large gatherings regularly. Many networks what they do, they have house churches and they have one gathering once a month maybe where they all come together. Hundreds of people gather together like our usual church services and it's easier, right? Because you don't have to put in effort for that event every Sunday. So these are all the benefits of the house church. But what is the downside? You know, if there are multiple house churches, over side of the people can become challenging because the leadership may not receive moves effectively, efficiently, quickly enough unless they have a very good system and also doctrinally. Since you're handing over leadership and oversight to a lot of these, you know, overseers of the house churches now are they teaching in line with what the church believes? Sometimes it's hard to think unless it's being reported back to the leader. So accountability, right? Accountability and oversight can be a challenge in the house churches. So I think I won't rush. We could just stop here. Christopher is asking, I like to Pentecostal. So Christopher, is APC I like to Pentecostal? The question is do we believe in the outpouring of the baptism in the Holy Spirit and the gifts of the Holy Spirit? The answer is yes. But we do call ourselves non-denominational because we don't really subscribe to a certain doctrine. We would like for us to believe in the whole Council of the Word of God. So we are non-denominational. Yes, we do believe in the work of the Holy Spirit. I hope that answers your question, Christopher. Great, yes. Okay, thank you. And Samuel has a comment here. He says about in relation to what we are learning. I think Charles was enquiring on the church structure. I think it's more aligned along the lines of independent local churches. Yeah, okay. Yes, Sam, you could say that it's independent. Yeah, but we do have a pastoral system. Okay, so there is an elders element over there as well. Yeah, and we do have deacons or we don't call them deacons. We have lots, you know, it's a very volunteer based church. Okay, so good. I think it's good. We're not thinking. So what I will do is I will wrap up this topic in the next session. So if you do have questions by then please come with that. We'll answer those questions. We will touch upon the remaining systems here and then move forward into the next subject. Okay, which is about the stages of church growth. And it's extremely interesting stages of church growth. And there is one amazing chapter on church growth principles. And that's my favorite. Okay, so I really hope we could touch on that the next week. So until then, you know, please keep your, keep really thinking and also asking your questions. Okay, so for now, we will wrap up. I would like to request somebody to pray please as we close off for today. Anybody? Okay, Samuel, would you like to close and pray please? Sure, sure. Heavenly Father, thank you for this beautiful time that you've given us. Thank you for this fellowship. Thank you for choosing us. Thank you for your calling to each one of us. We bless you. We praise you. We cannot live without giving you thanks. We are honored, blessed and happy to be in your presence to learn, to learn and grow, to realize your mission, your calling for each of us. Thank you, Lord. We bless each and everyone who has attended this class. We ask you to guide us. Holy Spirit, we ask you to enlighten us, fill us with your wisdom, with your understanding, with your peace. We bless Pastor Nancy for her calling for our mission. We ask you to guide your daughter and be with her, help her, equip her, help her grow in grace and stature. Let your divine favor be upon her so that she can guide us and many other batches in your way. We thank you for ABC Bible College and all the teams that are working behind making this success for your glory. We thank you for the lives of every participant. We commit our time and the rest of our days into your hands. This and everything else we ask in the name of our Lord Jesus Christ. Amen. Amen. Amen. Thank you. Thank you, Sam. And yes, bye everyone. You have only seven minutes. So please feel free. You can log off. God bless you. See you again soon. Thank you, man. Thank you. Thank you, Pastor. Thank you. Thank you, guys. Yeah, thank you. Thank you, Dimesh. Yeah, thank you. Bye. Bye. God bless.