 I don't want any of you to be spectators for the next number of minutes. I'd like all of you to be participants in this as well. We have a very interesting title that you see on your program there, and Brother Kirk just read it to you. Really, there are three sermons here. Galahson, Hyde Community and Brotherhood Agreements. At least three closely related concepts are here. The first two words in that title are words that are not found in the English Bible. Though the teaching of those subjects is certainly there, but the title suggests a relationship between the three of these with the evident focus being on the last one. But the title begins where Christ began. If we are agreed with each other, we would be able to make Brotherhood Agreements. If we are not agreed, there may be reasons why not, and these reasons are found in the title. So we journey this morning to the very root of Christian experience, where we see what a healthy birth into a faithful and flourishing Brotherhood looks like. It is where Jesus began. It's where I want to begin. I'm going to read three portions from the Gospel of John starting in chapter 12, and this is just verse 24. We will eliminate context here because of time, but there's a context to this verse. Verse 24 says, Verily, verily I sound to you, accept a corn of wheat fall into the ground and die, it abideth alone. But if it die, it bringeth forth much fruit. I'll let you go to the next chapter, chapter 13. Read two verses here, 34 and 35. A new commandment I give unto you, that ye love one another as I have loved you, that ye also love one another. By this, shall all men know that ye are my disciples, if ye have loved one to another. And then back to chapter 17, verses 21 through 23. That they all may be one as thou, Father, art in me, Jesus' prayer here, and I in thee. That they also may be one in us. That the world may believe that thou hast sent me, and the glory which thou gave us to me, I have given them, that they may be one even as we are one. I in them and thou in me, that they may be made perfect in one, or mature in one, or complete in one. And that the world may know that thou hast sent me, and hath loved them as thou hast loved me. Galassan height, it's a German word. The height in the suffix of that word turns it into a noun, much like the suffix nest does in English. Helpful, helpful nest, good, good nest. You put nest on the end, you have a noun. That's what Galassan height does. That's what the height does in that word. Now I will say early here, because some of you did not know what this word means, and there are probably people listening here that are concerned about us using this word in the title. There is considerable objection to the use of this term because of certain political and social usage and its meaning in those settings, but that's not the way we're using the word this morning. And so I'm not going to apologize that we're using this word. It's a word that has been used in our history. I say our history because I'm adopted into this history. It was used by the writers of the radical information. When they used the word Galassan height, they understood this word to mean as follows, and please understand this because this is the way that we will be using the word this morning. Self-abandonment, that's probably the closest English definition to Galassan height that I could find. We could use some other words to help explain that same thought. Self-abandonment, yieldedness, resignation to divine will, resignation of any form of selfishness. In secular German society today, the word Galassan height can mean such things as composure or serenity or calmness. But we use it this morning with the above biblical significance adding to those words, something I've not yet said, submission, brokenness, a bowed heart. I've been asked many times over the last many years, I want to be a missionary. I feel called to a certain place. I would like to prepare my heart. How do I do that? What should I do to be a missionary? Somebody asked me if I should get a pilot's license. Some girls asked me if they should go to midwifery school. Some wouldn't know if they should get some medical training. I've been asked if they should go to a school and learn to take some language study. I've heard all kinds of questions. One person came to me and said if he would have $100,000, would that be enough to get him started somewhere in the mission field? So there are all kinds of things that people wonder about, think about as they think of serving in that kind of place, but there's only one qualification and these people have not named it. There's only one qualification that it would be using your word this morning, the loss in height. It'd be death to self. It is about heart. It is a crucified self-life. If I have not learned to die before I go to the mission field, I've got to learn to die after I'm there. Well there's going to be great struggle. There's going to be great problems in the church. There's going to be problems with you and the national people. There's going to be problems with you and before the problem ever begins with the nationals that begin with other co-workers that come from you, with you from the states and from Canada, wherever you're from. And that is why many missions that start are finished within five years of their beginning. Because we have not died. We don't know how to live with experiences that we cannot have anticipated. That we don't know what to do with things that we cannot control. We don't know what to do with the nose and interruptions and problems that come in life that we did not expect. And we don't know how to live with things cross our grain and everything we've heard so far from the first night of this meeting on Friday evening points to this one problem. The lack of death in my life in the church is problem number one. And Jesus began here. He began with this theme and we need to begin with this theme. If we have not experienced the joy of submission, we never can experience the joy of it if we can't submit. We can't do that. We just cannot do that. I will not do that. You don't know who I am. I don't need to submit here. Somebody else might have to, but not me. We have no joy in submission. We see this word Golisthenite, this self-abandonment in the canosis of our Lord Jesus Christ. And I'll turn you to Philippians chapter two. You can see it there. That's a Greek term. It's in this passage of scripture. It's in verse seven. I will read it. The self-emptying of Christ. The voluntary denial. The voluntary self-denial that was so evident in the life of Christ himself. Philippians two verse seven. Your English Bible says, but made himself of no reputation, took upon him the form of a servant that was made in the likeness of men. If you have a Spanish Bible in front of you it says, despojodesimismo, which means he emptied himself completely. And it takes few words in Greek to say that. It's a verb form. The Greek word here is a verb form. Emptying. Self-emptying. Emptying of yourself. Canosis is a noun form. But this whole passage of these seven steps that Jesus took coming from his eternal glory to the death on the cross, where for God had also highly exalted him. The seven steps are his canosis. It was a voluntary choice that Christ made. And no self-denial and no glosson height and no abandonment is a value if it's not voluntary. And I could take a young man and bring him up here this morning and have him stand here. Maybe a boy small enough that I could handle. Let's say he's 12 years old. And I tell him to stand erect. And so he's standing beside me erect. I take my hand around his deck and I bend his head down to his bent. I put him down to the ground. That is not self-abandonment. That is not self-emptying. But here's this young fellow, 12 years old, that he's facing something in life that's difficult for him. He doesn't know what to do about it. Instead of fighting it and resisting it and trying to stiffening himself up, he bows. He bows over voluntarily. This looks like a negative word. I'm going to use that word later on. This looks negative, this whole thing of denying, surrendering, this whole matter of allowing yourself to die. It sounds very negative. But I read that verse to you. What do we expect to happen until that happens? What kind of life can be infused? What kind of divine nature can come in? What kind of change can be having the church in my heart until I've done that? I live with this thing. How does the Holy Spirit of God going to infuse and fill a life filled with self? This resistant, prideful, I will have it my way spirit. I can afford to do it. I'm going to have it my way. I don't surrender. You don't see me yield. I will not die. I'm in charge here. I have a handle on this thing. This is the problem in the church. And I'm sorry, but there are some elders in bishops that have that problem too. It doesn't work very well. And you saw the triangle on Friday night. And don't forget that triangle, but the teaching was fine. But there's something else wrong. And let that teaching come out of a broken heart. Let that teaching come from about spirit. Let that teaching come from someone who's meek and gentle and lonely. Let that teaching come from the lips of the Lord Jesus Christ and see the power that it's going to have. Let the life match those words. Let the testimony of the life be equal to the eloquence of the teaching. I can talk, but I can't teach until I practice what I preach. Jesus never needed to say that because he always practiced what he taught. Seven steps of surrender found in this passage, which we call the canosis, the self-empting of Christ. But the question is, has it happened to me? Now these surrenders of Christ, and there was really only one, but it had multiple applications in his life. We see through various steps in Christ's journey, though in the volume of the book has written to me, to do thy will of God. And that decision was made. That was probably the locus of God making that decision in eternity past. I will do that. I will go there. I will do that. I will do that. I do thy will. I come to do thy will. It was a plan that he made. It was a decision he made. When you start your day, you pray that. You have no idea what God's going to bring into your day. You have no idea how it's going to turn out. You don't know how this is going to result by the time the day is over, but you start off with this confession, with this decision, with this surrender, with this offering to God. I do thy will today. The problem is we don't look at the things that happened throughout the day as God's will. That person should never have said that about me, and I shouldn't have received that kind of answer from somebody else. And the deal should not have turned out the way that it did. And this is all against me. What's going on here? And God owes me something better than this. But we ask for God's will to be done, and in earth as it is in heaven. Jesus faced all kinds of difficult things because he asked that his fathers will be done. We see that volunteers surrender again in the wilderness temptations. When he quoted from the book of Deuteronomy three times, we see it in his dedication in the Garden of Gethsemane. And oftentimes in his public ministry, even in this text that I read to you from John chapter 12, when these Greeks came and said to one of the disciples, we would see Jesus. Put this man up front here. Who is this? We want to see who this is. And how did Jesus answer that? Show yourself. Prove it to us. Except a corn of wheat fall into the ground and die. If you want to see the, if you want people to see Christ in your life, if you want people to hear Christ in your message, if you want your children to see Christ in your home, your wife to live with this spirit, I, I give myself no resistance to no fighting. I'm done. I accept it. It's all right. May God's will be done. That's Galassanite. I'll show it to you prophetically in Psalm 40, the Canosas, the Galassanite of our Lord Jesus. That word is not here. We said that. It's done in the Bible. It's a German word. But we look at it here in this 40th Psalm in verses six to eight. Sacrifice an offering thou didst not desire. Mine ears hast thou opened. Burn offering and sin offering hast thou not required. Then said I lo, I come in the volume of the book. It is written of me, I delight to do thy will. Oh my God, yea, thy law is within my heart. And now go back to Isaiah this time, chapter 50. I like to read here two verses, four and five. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary. He waketh morning by morning. He waketh my ear to hear as the learned. Notice the Lord God hath opened my ear. I was not rebellious, neither turned the way back. And what do we have in these two pictures that I read to you? In both passages it says, the Lord speaking prophetically, my ear thou has opened. It's the picture of taking a voluntary slave, way back in the book of Exodus, to a door poster, to a fence poster, somewhere with a lesson with an alt, some kind of a hole making tool there, and put that hole into his ear. Here's that right through there. And the ear was opened and this hole was put in there. And everyone that saw that slave from that day forward knew that he was not there against his will, but totally by love and voluntary service chose to serve his master in this way. And that's the way Christ came. And so you don't have your ears pierced this morning in a literal sense. You look in the mirror, you don't see any holes in there. But Jesus didn't either. But prophetically and spiritually that's what happened to him. His ear is open and he's doing it voluntarily from now on and what takes place in his life. God has total right to bring his son's life, anything he wants him to do. And the reason why Christian life is boring, or we need more kayaking, or somehow more skiing, or somehow who knows what kind of game to play and ear plugs to put in. It's because we're not experiencing the work of God in our hearts. God is not using us the way he'd like to use us. And we're not available to him. And we would resist it. And he gives us a little test. We get one after another if another God gives us. So we fail the test. The heart is not surrendered. It's not submitted. And what can God do? He takes us no father. He uses us no more. That's as far as we got. That's what's wrong with the church. You're a preacher and you're empty. And you're hollow. And you feel dried up. You feel like it's not working in your life. You feel like you're going through emotions. You're looking at the problem right here. It's time to bow that heart and say dear God, how many times in the last two months did you run into resistance in my life when you brought these into me? And here I am. And this morning I'm a spow. This morning I have wasted your strength long enough. I have breathed your spirit long enough. I have held off my service to your cause for long enough. I yield my heart to you. This is what Christ did. And this is what he taught us to do. This is the call of Jesus to our own hearts. I said the title begins where Jesus began. Here's where Jesus began. Blessed. For the poor spirit. For there is the kingdom of heaven. Poverty of spirit. Compare poverty of spirit with a righteous, an exalted spirit. A lifted up spirit. I've been controlling myself spirit. I decide how it goes spirit. I know how to handle it spirit. I've got the capacity spirit. I'm doing okay spirit. Poverty of spirit. Make a decision. Just what is poverty of spirit? This is a simple definition. It's death to self. Blessed is the person who dies to himself. Blessed is the person who does not have that to carry around. That old self to carry around. Can you imagine? Here's Dale Heisey up here. He's got these papers in his hand. He's got a Bible open on his pulpit. Can you imagine him with this body that he's carrying around? This old man that he's carrying around. This life of flesh he's carrying around. This selfish nature he's got to carry around. Every place he goes he walks with it. He tries to talk and it gets in the way. He tries to do something and here it is. It's a hindrance. You carry this around and Paul asks the question. Who shall deliver me from the body of this death? One surrender. One trip to the cross. One laying of self down. One corner of wheat falling to the ground and dying. Take care of it until that time and it remains alone. It abides alone and then you get any benefit from it. That's poverty of spirit. That's where Jesus began. Start right there. You're acquainted with this verse. Most of you could quote it by heart. I can too but I'm going to turn to it here in the Bible. Sometimes you've got Spanish words and English words mixed up so I will look at it here. I'll read verses 24 through 26 in Matthew 16. Then said Jesus unto disciples if any man will come after me let him deny himself and take up his cross and follow me. For whosoever will save his life shall lose it. Whosoever will lose his life for my sake and that's voluntarily shall find it. For what does the man profit if he gained the whole world and loses his own soul? Or what shall the man give an exchange for his soul? We must make an exchange here. We've decided to lose this old life. This life I just talked about. I'm carrying it around. It goes with me wherever I go and people can smell and see it. Before they even get close to it they know there's something wrong with him. What is wrong with that? There's a spirit there that should not be there. There's attitude towards myself there that should not be here. It hinders to the cause of Christ. It grieves the spirit of God. It cannot be used of our Lord. And the Holy Spirit of God would like to infuse this and use this but it cannot. Now let's do something about it. There's something to be gotten rid of first. This is a call that Jesus is giving us here. It sounds strange. It sounds negative. So Dale, you don't understand what you're talking about. Jesus is here in this call to disciples. If any man will come after me let him deny himself. This is a call to greatness. This is not a call to defeat loneliness, uselessness. It's a call to greatness. Greatness the kingdom kind. Listen to these words. Who serve therefore shall humble himself as this little child, the same as greatest in the kingdom of heaven. Jesus had already said, Barely I sound to you except ye be converted and become as little children ye shall not enter into the kingdom of heaven. But this greatness in the kingdom of heaven is humility and brokenness, smallness, submission, surrender, yieldedness, self-emptying, self-abandonment. How can the spirit of God inhabit a heart where self is enthroned? This unconditional surrender is not the spiritual attainment of a select few. It is the narrow gate that we must enter that leads to life eternal or we are still in the broad way. I don't know if it was the great awakening. I don't know if it was some kind of influence of pietism. I don't know how it was that the theological meaning for what we feel happens at baptism was changed from its earlier and a Baptist understanding of what baptism is all about. You can start in a slide. I'm confessing with faith and read down through the writers there for the next 40 years. You'll find one quote after another where they will tell you that the significance of baptism is death to self. And so when those people go to those baptismal waters, they understand what's happening here. I go in there with too much of me and when I come out of there, something of my own, I choose to leave behind. Is that that the water washes that away? It's a choice. It's a verbal, it's a practical illustration of what I want to happen to me. And when those other Baptists took their new converts into that water or used the water with them, however they did their baptism at that time, they understood that this means I want self to be slain. I'm going to ask you a question. When's the last time you were in a baptism that that was the emphasis and that was understood? And the people of Baptize knew that though they had a choice before in life, they have none now. We have one choice after that baptism. The choice is this. I choose for my life what God has already chosen. That's the only choice. Beyond that, there's no other choice. I choose what God has chosen. And can you imagine a congregation of people in any city of this nation, in any community, your hedge roll in any of these counties, filled with people who have made that decision, whose baptism signified that for them. And I realized there's a Kimimoto church. I realized there's a faithfulness to the brotherhood position. I realized there may be some external differences that go along with that. Certainly it's true in Costa Rica when these dear people, they get converted and come to the congregation. But the first choice is this. I decrease, but he must increase. And he can't increase until I decrease. I can't be filled with him until I'm empty of me. I must be finished with this before I can receive this. Oh God, then pour it in. But they'll get rid of it first. They'll get rid of it first. That's the message we're looking at here. Is this what we intend baptism to mean? I'll take you to Romans chapter 12. We're going to soon finish this point. As you notice, it's an important point. It is the point. Romans 12 verse 1 says, I beseech you therefore, brethren, by the mercies of God, that ye present your bodies in living sacrifice. There you see it. Holy, acceptable to God, which is your reasonable service or your spiritual worship. You can translate those last two words several different ways and still retain the original meaning there. The word present here is the same word yield that we've had earlier in the book of Romans. Yield yourself. Yield your body. Offer it to God. Present it to him. And how do we do that? By surrendering. And so you come to a difficult decision in life, a difficult problem in life, an unexpected interruption, a great disappointment, something you never thought was going to happen. It happened. And what are you going to do about it? And so here we are. And so the contest is on. It's stale against these circumstances. It's stale against what he never would have chosen in life. Here he is. And this is going on. But there's advice for us here. There's a command for us here. There's an opportunity here. There's an invitation in verse one. Dale, you're at a tough spot. And you're living by faith. And though you made that surrender years ago, you never made this surrender before in your life. You made many surrenders in the past. You've never made this one. You've yielded. You've surrendered in times past, but you've never done this one. Val your heart, Dale. Go under. Lose it. Don't hold onto it. Give it to me. Surrender it. Turn it over. The miracle happens right there. That's where the miracle happens. And the miracle doesn't happen until that happens. And when we do that, something glorious takes place in our lives. The life we now live in, the flesh we live by the faith of the Son of God. The word flesh there is body, by the way. We live by the faith of the Son of God who love Dustin, gave himself for us. And that's the beautiful thing that happens. It's a miracle that happens there. I'll show you this to you without these words being used, but the thought is clearly here in Revelation 13. You can see it in these precious early Christians in verse 10. Look what it says. He that leadeth into captivity shall go into captivity. He that killeth the sword must be killed with a sword. Here is the patience and the faith of the saints. Here is the glossom height of the saints. Here is the self-abandonment and the surrender of the saints. Here is the victory that comes because there's yieldedness and self-denial. Here is the victory that comes. Because life was yielded to God. In chapter 14 we have the same thought in verse 12. Here is the patience of the saints. Here are they that keep the commandments of God and the faith of Jesus and we can't do it any other way. Put the anti-baptists, glossom height at several practical applications. It enabled them to accept and martyr them. Why? Because their death had already happened. If other more allowed for them to surrender their material goods to the needs of the Christian community, they were free to do that. We must help our converts begin their Christian experience right here. Don't wait until they're 10 years into it. Don't wait until their grandparents. Get them started the very first steps. Get them right here. I don't know if I should do this to you. It sounds a little grosetta. Maybe I don't know. I was teaching an instruction class and one of my daughters was in that instruction class. And this was going to be the last time we were going to be together before the baptismal service. And I told these new converts, I told these applicants for the baptism and for entrance into the Christian congregation. I told them that I'd like to have a great big block of wood here on the floor and I have a large hammer and a large nail. And before you're eligible for baptism, I want you all to come up here and lay your hand on that block of wood. And I'm going to drive that nail right down through there. I want to see if you mean it or if you don't. I wonder if you're yielding to this or if you're not. I want to know if you're ready to go to that cost or not. I wonder if that's the way you're committing yourself to Christ or not. I want to see visibly what you're planning to do. And I'll never forget what happened. My daughter began to cry and she jumped up from her chair. She said, please daddy, I'm first daddy, I'm first daddy, please daddy. That's what she said. I'm asking you, do you plan for it? Is it even part of the thinking? This is what we're doing. This is the Christian life. And we see that in the victory that's written through the pages of the last book of the Bible. Those people had that commitment. And if I don't, they had something that I'll never have until I get there. Please daddy, let me be first. Please daddy. This morning you don't need someone to drive a nail down through. There's something more holy than that, but that must be done. There's something deeper than that only God can do. And they'll do it this morning. They'll do it this morning in your life and my life. You will do it. Community. So this is how disciples of Christ are born. A company of the committed. A gathered assembly of those who daily choose what God has already chosen for them. Your Greek word is ecclesia. The called out ones. Now listen, this is true nonconformity. This is true separation from the world. In what way? Where self is denied and the flesh has died and the torch is aflame. That's true self and that's true nonconformity to the world. The world doesn't understand it. And whenever they run into that spirit, run into that experience, run into someone who lives that way, they notice that. Quickly they notice that. They notice that. That's what true separation from the world is. Can you imagine what would happen if 120 people like this would meet together with one accord in one place in an upper room? These anointed ones. These ones who had the same anointing upon them that Christ the anointed one had upon him. God has sent forth the spirit of His Son into their hearts, into our hearts. Yet they are known yet for something more in this community. We've already read it by this. So all men know that you are my disciples if you have loved one another. That's the ultimate witness. According to Jesus in that passage in chapter 13 and then repeated in chapter 17 where we read this morning, there is no higher witness for Christ and this earth. And for the world to see the community of Christian people, the local brotherhood, the assembly of the saints, and deep love for each other as Christ loved them. Practically the golden rule, first of all among themselves and then with those who live outside the Christian community, the ultimate witness. What is Christian community? Well it's certainly more than a colony. It requires more than so much acreage and some distinct architecture to create a Christian community. It requires Koinonia, the fellowship of the saints, where I see my brother as good as my own, where I see Christ in my brother. This is why we can esteem our brother better than ourselves. And just think about this. It'd be awful hard for the Biannagossip and the Christian community where this is the way we thought about our brother. In this community there is one accord in our Spanish Bible. We don't have that word in the Book of Acts. It's the word unanimous every time. Unanimous, one heart, one voice, living in harmony as we heard last night from Psalm 133 verse 1. Lord Symphony is used in Matthew 18 verse 19, the verb form of that word, being or synchronizing one with another in the church. All these voices and hearts and gifts contributing to a holy, orchestral, philharmonic sound, symphony. How do we become one? We have this verse that has identified Kingdom Fellowship Weekend now for many years. The verse reads like this. And they continued steadfastly in the Apostles Doctrine and Fellowship and in the breaking of bread and in prayers. That is what they did. Why can we be one? Because we all have one logos and we've seen him living Christ and we see it written in your script in the Bible. We have it here. We all have it. It doesn't change for any of us. We have it available. We have one spirit. We have one Bible. We have one altar prayer and one throne to which we go. There is one mercy seat. There's only one light and one love and it is God according to 1 John. We have all experienced the grace of God. It's amazing that when Barnabas got to Antioch, sent there by the Apostle of Jerusalem, the first thing he saw when he got there was the grace of God. And I might have a brother and a sister in the congregation that have some needs and they have some struggles and then things are not going so very well. But there's a grace of God that's evident there. And so we have worship. We join in worship with those foreign living creatures and the 24 elders. We stand in silence and adore. We lift up our voice with one accord to God in prayer as the church did. So are we experiencing community? I see I must bring this to close. Without the loss in height and community, there can only be external or legal compliance but not true unity, not true consensus, not brotherhood agreement. And so we see the negative and the positive, the emptying of self, the denying of self, the death to self, the laying it down, the resignation, the surrender. And then we see something else. Being part of that Christian community, what is infused? What comes in? What becomes part of it? Where does that come from? That grace, that spirit, that life of God in the soul of man. It comes in there, that infusion. You may have read with me what a prisoner wrote and was included in one of the Loves and Fishes magazines. He was speaking there to fellow prisoners and he said, we're in the prison but we're not of the prison. He said when the Roman people looked at those early Christians, they used two Greek words to refer to these Christians. The two words were entheals, which means they're filled with God. God is in them. And that infusion, that entheals, does not happen until the last time that happens. And then the community of God's children is entheals. And you know that word very well that you don't talk Greek, but you have an English word that says the same thing. Your word is enthused, or enthusiasm, which is not so much excitement, it's so much emotional frivolity. It literally means being filled with God, enthused, infused, filled with God. And so those two work together. We empty, God pours in. As he goes out, somebody else comes in. And this exchanged life is replaced with something else. Brotherhood agreements, little more needs to be said about that. If we are not one with each other, we have probably already heard the reason why this morning. If a brotherhood is not agreed, it cannot make agreements. We're called to be one. We're called to love each other. We're called to lead down our lives from each other. We're called to submit one to another in the fear of God. We're called to not eat meat as long as you stand if it causes my brother to offend. We're called to consider the conscience of my brother. We're called to have a brotherhood consciousness and not just a personal preference. An unsurrendered heart cannot submit. And certainly it will never find joy and submission. Instead of looking at a biblical rationale for biblical agreements this morning, your brotherhood agreements, I'm just going to do something else and read to you several phrases that come from your Bible. All of these are from the Book of Acts that tell you how this church was in agreement. This should then give you an easily, an easy understanding as to how they formed their positions and together agreed to do things and represent things that identify with each other. And we can do the same when we have the spirit that they had. Listen to these phrases. They lifted up their voice to God with one accord. They lifted up their voice to God with one accord. It seemed good to the Holy Ghost and unto us. It seemed good. And the saying pleased the whole multitude. The multitude of them that believed were of one heart and one soul. They were all with one accord in one place. They rejoiced for the consolation. It seemed good unto us being assembled with one accord. Then pleased at the apostles and elders with the whole church that they may be one, that they may be one. The problem must be addressed at the place where Christ put this concern at the very beginning of Christian life. We did not find eternal life until we voluntarily choose to lose our own life. How can we experience the agreement in the community until we have learned to die? I don't know if this person has learned to die. If she has learned to die by now in the last four days that I'm happy. But I'll tell you what happened four days ago when I told my wife that I think we should go visit a certain home. It just seems like there's a problem. These people are not members of our congregation. I just had a love, a concern for them. And we got there and the man I wanted to see was not home. His wife came out and met us outside the house at the port. I was not there two minutes. And here's what she said. Brother Dale, the Lord sent you here. Thank you for coming. I know you came to see my husband. You wanted to help him. But it's my fault. I'm the one that's wrong. I have such turmoil in my heart. Brother Dale, I don't know what to do. Can you help me? I am the one that needs help. And she began to cry. You're here this morning. You thought this whole services weekend was about somebody else. But this morning there's a crying need in your heart. And you say it's my fault. The problem is with me. Dear God, can you help me? The answer is that that's why we're together this weekend. May God bless you.