We'll read this morning from 1 Corinthians 10, beginning in verse 14, reading through verse 22. 1 Corinthians 10, 14 through 22. Hear the word of the Lord. Therefore, my beloved, flee from idolatry. I speak as to wise men. Judge for yourselves what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body, for we all partake of that one bread. Observe Israel after the flesh. Are not those who eat the sacrifices partakers of the altar? What am I saying then, that an idol is anything or what is offered to idols is anything? Rather, that the things which the Gentiles sacrifice, they sacrifice to demons and not to God. And I do not want you to have fellowship with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the Lord's table and of the table of demons. Or do we provoke the Lord to jealousy? Are we stronger than he? The grass withers, the flower fades, but the word of our God stands forever. You may be seated. Well, as you can see, we are not looking at the Apostles' Creed this morning as we have done throughout the year on the first Sunday of the month. We will do that next week. But last Lord's Day, we began to explore the second sacrament of the new covenant, which is the Lord's Supper. and we are completing that this morning. We saw last week that the supper is rooted in several Old Testament ordinances, the Passover, the manna, and the covenant meal at Mount Sinai. The Lord's Supper is the covenant meal of the new covenant, and in it we are reminded of Christ's sacrifice, His blood of the new covenant shed for the forgiveness of our sins. to make peace between us and God. So there is this backward-looking element to the Lord's Supper in which we remember Christ crucified for us. But we saw that there's also a forward-looking aspect to the Lord's Supper as we anticipate that day when we will share another meal with Christ, the wedding supper of the Lamb. and sandwiched in between those two poles of the past and the future is the present reality of our being spiritually nourished by Christ. Now, as I said last week, there was far more debate and dispute over the Lord's Supper during the period of the Reformation than there was over any other subject, including justification by faith alone. Surprisingly, the Lord's Supper was the most debated subject. And there were four views that sort of dominated the discussion during that time period, and these four views still exist today. The view of Roman Catholicism teaches what is known as transubstantiation. That is, that when the priest says the words of consecration, the bread and the wine are changed in reality into the body and the blood of Christ. And he is re-sacrificed locally at that moment. Now, Christ's human nature, we know, is glorified, and he is at the right hand of God the Father in heaven. And while the Son is fully God, and therefore is omnipresent spiritually by his deity, his humanity is fully human. Glorified, yes, but still fully human. And therefore, it is finite, it is located in one place only, and that is at the right hand of God in heaven. And so this view of Roman Catholicism, that the body and blood of Christ are really and actually present in the supper, goes against common sense and plain reason and the scripture itself, which tells us that Christ is locally in heaven with the Father. And his death on the cross was the final sacrifice for sins. Hebrews tells us that Christ is our great high priest who does not need daily as those high priests to offer up sacrifices first for his own sins, then for the people's. For this he did once for all when he offered up himself. This is Hebrews 7, 27. And then in chapter nine, it tells us that with his own blood, he entered the most holy place once for all, having obtained eternal redemption. For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us. Not that he should offer himself often, as the high priest enters the most holy place every year with the blood of another. Then he would have had to suffer often since the foundation of the world. But now, once, at the end of the ages, he has appeared to put away sin by the sacrifice of himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. So the sacrifice of Christ on the cross was final. It was complete and it was satisfactory. Atonement accomplished. No further sacrifice is necessary. So the Roman mass, which pretends to re-sacrifice Christ each time, is opposed to the truth of the scripture and is offensive to the person of Christ and his work. Now, the second view that became popular during the Reformation period is the Lutheran view, that which was championed by Martin Luther and the German reformers and is known as consubstantiation. This was a move away from Roman Catholicism's view of the bread and the wine actually becoming the body and blood of Christ. And consubstantiation holds that the bread and the wine remain bread and wine, but at the same time, by the blessing of the priest or the pastor, The body and blood of Christ coexist with the bread and the wine. Now again, Scripture in plain reason will lead us away from such a notion. Christ's body is a fully human body. It does not coexist with bread and wine in a separate location from where he is personally at the right hand of the Father. So both of these views still exist today, but they're sort of limited to their respective fellowships, to Catholicism and Lutheranism. But the third view that came out of the Reformation is probably the most widely held and accepted view today amongst evangelical churches in America. This is the view that was championed by the Swiss reformer, Ehrlich Zwingli, and is known as the memorial view. In this view, the language of Luke 22 and 1 Corinthians 11 define the nature of the supper. Do this in remembrance of me. And so the supper is seen as a memorial meal in which we remember Christ's sacrifice. Now, I don't disagree with that. It is a memorial. We do remember Christ's sacrifice. It's not less than that, but it is more than that. The fourth view that came out of the Reformation is known as the spiritual presence view or the real presence view, which is the confessional view of all Reformed churches. And we see this language in our confession. Our confession does not reject the idea that there is a memorial that happens as we partake of the supper. In chapter 30, paragraph two, our confession says, in this ordinance, Christ is not offered up to his father, nor any real sacrifice made at all for remission of sins of the quick and the dead, but only a memorial of that one offering up of himself by himself on the cross once for all. So they're rejecting Roman Catholicism's view. This is not a re-sacrificing of Christ. It's a memorial, a memory of his once-for-all sacrifice. But then in paragraph seven, it says this, worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly, by faith, really, and indeed, yet not carnally and corporally, not physically, but spiritually receive and feed upon Christ crucified and all the benefits of his death, the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance as the elements themselves are to their outward senses. The bread and the wine are there, we sense them, we can touch them, taste them, feel them, but the body and blood of Christ is there spiritually for us to be apprehended by faith. So our confession has both a sense of the memory that is part of the Lord's Supper and the spiritual presence of Christ in the supper. The difference between these four views regarding the Lord's Supper sort of highlights the need for confessionalism. It's insufficient to simply say, I believe the Bible. What does the Bible teach on this particular subject? And as soon as you say, well, I believe the Bible teaches this, well, now you're making a confessional statement. So when we turn to our confession, we're not turning away from the Bible to the ideas of men. Rather, we're simply turning to a summary of what we believe the Bible teaches about a particular doctrine. And the confession teaches this doctrine of the spiritual presence of Christ in the supper, and it does so by appealing to 1 Corinthians 10. So let's examine this text and see how Christ is present in the supper and what it means for us as we partake of this covenantal meal. The section of text that we read beginning in verse 14 begins with this warning. In verse 14 it says, therefore my beloved flee from idolatry. And then in verse 16, we have what is probably the most important verse in the New Testament regarding the nature of the Lord's Supper. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? So we ought to ask this question upon reading this passage. Why does Paul talk about idolatry and the Lord's Supper in the same paragraph? And to answer that, we're going to need to zoom out a little bit and get some context. Throughout the letter, Paul introduces his topics with this formula. Chapter seven, verse one, now concerning the things of which you wrote to me. And then in chapter 12, verse one, now concerning spiritual gifts. And in chapter 16, verse one, now concerning the collection for the saints. So we can see that Paul has a formula that he uses to introduce each of his topics. And in chapter eight, verse one, he says, Paul's concern is that the church's worship of Christ be pure and exclusive. They are not to participate in the cultural syncretism of pluralism. The idea of trying to take all the religions that exist in the culture and sort of mash them together and say that they can all coexist. Anybody seen this bumper sticker? The coexist bumper sticker? That's the idea. All of these religions can get along. They're all basically the same. They're all leading to the same place. They all have the same tenets and moral teachings. But Paul argues that Christ alone should be worshiped. We are not to synchronize this with other religious practices. He tells us that the Israelites of old engaged in idolatry in verse seven, but he warns us against following their bad example and do not become idolaters as some of them were. And then he deals with three situations in which meat that has been offered to idols might be eaten by a Christian. In verse 14, I want to argue that he is referencing pagan religious meals when he says flee from idolatry. In verse 25, he talks about meat that has been purchased in the marketplace and eaten in private homes. And in verse 27, he talks about meat that is served in a private home, but you're a guest there and someone else is serving you that meat. So the section of text that we are dealing with here is in this context of the meat that has been offered to idols in the pagan religious practices in Corinth. And this particular section, beginning in verse 14, is dealing with the circumstances of the pagan religious meals. Now we saw last week that the Lord's Supper is a covenantal meal of the New Testament, the new covenant. But apparently some of the members of the church in Corinth thought they could continue to participate in the pagan sacrificial meals that they used to take part in before they came to faith in Christ. But Paul says they should flee that idolatry. And then he asks two questions in verse 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Now the answer to both of these questions is yes. The cup is a communion of the blood of Christ. The bread is a communion of the body of Christ. And this is where we get our tradition of referring to the Lord's Supper as communion. The Greek word here is one that we're likely familiar with. You'll hear it often in Bible studies. It's the word koinonia. The word is translated in a variety of ways in the New Testament and in various translations, sometimes as communion, fellowship, sharing, participation, contribution, or partnership. It's the word that we use to describe the fellowship that we enjoy with each other in the church. It's a horizontal, social participation with each other. Today is our Koinonia Sunday, our Fellowship Sunday, where we stay after the service and share a meal and enjoy one another's company. But that's not what the word means here in 1 Corinthians 10. We need to remember that Paul's purpose is not here specifically to address the Lord's Supper. He'll do that in chapter 11, but here his purpose is to show that participating in the pagan ritualistic meals is idolatry. So when he asks these rhetorical questions in verse 16, we need to ask, what does it mean to have koinonia of the blood and body of Christ? What does it mean to share together in the blood and the body of Christ? Is he talking about our sharing together? And if so, how would that fit his argument concerning idolatry? Well, in verse 18, Paul makes an analogy to ancient Israel. He says, observe Israel after the flesh. This is ethnic Israel, the Jews. Are not those who eat of the sacrifices partakers of the altar? Now, he uses a different word here. It's not koinonia, the word partakers. It's a different Greek word, and it means to be a member of. to participate in, or as G.K. Beal puts it, to eat the food that had been offered in sacrifice was to participate in the act of the sacrifice. In ancient Israel, the head of the household would offer a peace offering as a sacrifice in the temple, and his entire family would eat the meat of that offering. His wife and his children didn't participate directly in the offering in the court of the temple. but they ate of the meat of the sacrifice, and therefore they took part in the sacrifice. It was their sacrifice, not just the head of the household's sacrifice. That's Paul's point here. And then building on that idea, he asks in verse 19, What am I saying then, that an idol is anything, or what is offered to idols is anything? Now the answer here is no, of course not. There's only one God. The idols that the pagans worship are false idols. The meat is just meat. It's not physically contaminated. But in verse 20, he quotes from Deuteronomy 32, 17 and says, rather the things which the Gentiles sacrifice, they sacrifice to demons and not to God. And I do not want you to have fellowship with demons. His concern is for the Christian church not to have koinonia with demons. In other words, eating the meat that has been offered in sacrifice to demons, and knowing that that's what it was, and thinking that I can still participate in this religious practice, is all the same as participating in the actual sacrifice itself. It's having fellowship or koinonia with demons. And so here we see the thrust of Paul's argument from verse 16, that this has become so important to our understanding of the Lord's Supper. Eating the meat of a pagan sacrificial meal means that you are fellowshipping with the demon to whom that meat was offered. And so Paul says in verse 21, you cannot drink the cup of the Lord and the cup of demons. You cannot partake of the Lord's table and of the table of demons. In other words, when you partake of the Lord's Supper, you're fellowshipping or enjoying koinonia with the Lord Jesus Christ Himself. not just with each other. Paul's point is if you eat the sacrificial meal of the pagans, you're participating, fellowshipping with the demon, not just with the pagans. Therefore, when you partake of the Lord's Supper, you're fellowshipping not just with other believers, but with the Lord Jesus Christ himself. He is the host. We are his guests. It is his table, his supper. We are communing with him. In the Old Covenant, the altar in the temple was actually called the Table of the Lord in Malachi 1, verses 7 and 12, and again in Ezekiel 41. And so Paul picks up that language of the Table of the Lord in order to teach us that the Christian worship in the New Covenant is now centered on the once-for-all sacrifice of Christ, the Lamb of God. And the Lord's Supper creates fellowship with the Lord of the Table. the koinonia of the Lord's Supper as not simply the fellowship of Christians being together with one another. But rather, as Richard Barcelos writes in 1 Corinthians 10, 16, in light of Paul's argument against idolatry, he is dealing with its nature in terms of its vertical aspect, that which we commune with, not the fact that we are communing. Paul's emphasis is not that believers are together when they partake of the Lord's Supper, though that is true. It is that koinonia constitutes some sort of relationship with the blood and the body of Christ. So the question becomes, what does it mean to have fellowship, communion, or participation with the body and blood of Christ? Now certainly there is a memorial here, a memory, a reminder of Christ's body broken, Christ's blood shed. He is our Passover. His blood was shed for the remission of our sins. And we are reminded of this in the supper, that when we have faith in Christ and in His sacrifice, our sins are forgiven because His blood was shed for us. But what does it mean to have koinonia of the blood and body of Christ? Christ was the lamb slain for our sins, but now he is resurrected. He is living. He is the exalted Lord of glory. Our communion now must be with the living Christ. This is a present koinonia or fellowship of the body and blood. But in the present, Christ is not broken. His blood is no longer shedding. What this means is that the Lord's Supper is far more than a memorial meal. It's not less than that. It is a memorial of His once-for-all sacrifice, but the benefits of His sacrificial death include the forgiveness of our sins, the redemption of our souls, the imputation of His righteousness to us, but also new life in Him. We take hold of these benefits by faith in the historical reality of His death, resurrection, and ascension, and we are reminded of that in the supper. But our union with Christ by faith is a union in His death, His resurrection, and His glorification. Jeffrey Wilson writes and says, the believer shares in all the benefits of Christ's sacrifice as he partakes of the tokens by which it is recalled but not reenacted. The bread and wine are vehicles of the presence of Christ. Partaking of bread and wine is union with the heavenly Christ. In other words, Christ is spiritually present with us in our union with him now as he is exalted, seated at the right hand of the Father, interceding for his people. The reality of our union with the exalted Christ is made visible to us. in the sacrament. This is why Augustine refers to the sacraments as a visible form of an invisible grace. Partaking of the Lord's Supper brings us into koinonia with the exalted Christ. In the same way, Paul argues that partaking in the pagan ritual meals brings one into koinonia with the demons, and this a Christian ought not to do. This koinonia with the exalted Christ is the means, or a means, that God uses to administer grace to believers on earth. Spiritual nourishment is brought to us by partaking of the supper in faith. Calvin wrote in his Institutes of the Christian Religion, as it is not the seeing but the eating of bread that suffices to feed the body, so the soul must truly and deeply become partaker of Christ that it may be quickened to spiritual life. Simply eating the bread and drinking the wine won't provide spiritual nourishment. To reap the benefits of Christ's body and blood conveyed in the ordinance, you must partake in faith, faith that He is your Savior, that He is the Lamb of God given for your sins, but also faith that He is a risen and glorified Savior whose life was not only given for you, but also given to you. In Him we live and move and have our being. Colossians 3, Paul writes and says, If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God. When Christ, who is your life, appears, then you will appear with him in glory. His life was given for you, but also it was given to you that you might live in him. If you are alive spiritually, it is because you are united to the risen and exalted Christ. There is no other means of attaining spiritual life. The supper makes it clear to our senses this spiritual reality. Hermann Bavink, the great Dutch theologian, wrote that, while this communion does not come into being, first of all, by the supper, for Christ is the bread of our souls already in the word, it is nevertheless granted more distinctly in the Lord's Supper, and sealed and confirmed in the signs of bread and wine. In the supper, there is not only a participation in the benefits, but also a communion with the person of Christ. This does not consist in a physical descent of Christ from heaven, but in the elevation of our hearts heavenward in a union with Christ by the Holy Spirit. Christ does not descend to us, but we are raised heavenward by the work of the Holy Spirit. The Holy Spirit unites us to Christ in such a way that we share in the benefits of His death and the benefits of His resurrection life and His glorification, such that nothing on earth or in the spiritual realm can separate us from the love of Christ. Our union with Christ is spiritual, and it is brought about by the work of the Holy Spirit. The grace that is given to us when we partake of the supper by faith strengthens the faith and the grace that has already been given to us when we believed the Word of God. This view of the spiritual presence of Christ in the sacrament is actually more substantial than a view that He is physically present. Christ is not simply present to our senses to be touched and tasted, but he is present with us spiritually and truly dwelling with us in the inner man. Faith is therefore the indispensable prerequisite to truly receiving the sacrament and benefiting from it. Without faith, it's just bread and wine. But with faith, it is participation, communion with the exalted Christ. Now let's return back to verse 16 once more. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? The cup of blessing, the cup which conveys to us blessings from above, we bless it, that is we give thanks, we invoke a blessing on it in prayer. The bread which we break, Now bread is good, it conveys benefits, but it must be broken and eaten. Simply looking at the bread won't nourish your body. Simply partaking of bread and wine won't nourish your soul. It must be done in faith. Remember that when Christ instituted this meal, he took the bread and the cup, he blessed them, and he gave them to the disciples. He acted as the host. the Lord of the Feast, and he provided nourishment for his guests who were at the table with him. Christ is not here physically to pass the bread and the cup to you personally, but he does so through his saints. We are a kingdom of priests. This is why we practice serving one another when we take the Lord's Supper. You take the plate, you serve the person before you, and then you pass it on and let the next person serve you. Christ is at work through his people hosting this meal. But more than that, the Holy Spirit is at work. As we eat and drink, the Holy Spirit conveys to our souls the blessings and benefits of the exalted Christ. Now, it's common for Christians. In fact, it's a good thing that Christians desire the work of the Holy Spirit. They long for a sense of His presence and His activity in their lives. Well, here it is, right here. The Holy Spirit is at work in the supper. He exalts and honors Christ. He conveys us to the exalted Christ. We're seated in the heavenly places with him by means of our communion with him through the Holy Spirit. As Sinclair Ferguson says, in the supper the Spirit comes to close the gap, as it were, between Christ in heaven and the believer on earth, and to give communion with the exalted Savior. So the first important implication of the supper is that the most important aspect of what happens when we participate in this covenantal meal together is not what we do. It is what God does. We eat and drink, we remember, we proclaim Christ's death, but the most important thing that happens is that the Holy Spirit of God nourishes and strengthens our faith by channeling to us grace from Christ as we participate together in the body and blood of Christ. The bread and the wine remain bread and wine, but they signify the spiritual reality of union with Christ by which we are spiritually nourished. Now we sometimes speak of systematic theology, and we did that this morning in Christian Life Academy as we look at our confession of faith. The reason that we have a system of theology is because various doctrines depend upon and interact with one another. In this case, the doctrine of the Lord's Supper interacts with the doctrines of faith and salvation. For this reason, we find references to the Lord's Supper not simply in the chapter on the Lord's Supper in our confession, but also in chapter 14, which is titled Of Saving Faith, where it says this, the grace of faith whereby the elect are enabled to believe to the saving of their souls is the work of the Spirit of Christ in their hearts and is ordinarily wrought by the ministry of the word. by which also, the ministry of the word, and by the administration of baptism and the Lord's Supper, prayer and other means appointed of God, it is increased and strengthened. What the confession is teaching here is that faith itself is a matter of grace, not of ourselves, not of works, lest anyone should boast, but a work of the Holy Spirit in us, making us both able and willing to believe. And after the initial moment of justification, that faith is increased and strengthened by means that have been appointed or ordained by God for that purpose. This is what we call the ordinary means of grace. These means are the delivery system that God uses to bring grace from heaven to his children on earth. This grace is spiritual. It is spiritual power to believe, power to obey, the grace of sanctification, change into the image of Christ, the help of the Spirit. All the spiritual blessings that we enjoy in Christ are brought to us through means. As we noted last week, the Lord's Supper is distinct from other suppers in a particular way. When we eat food, that food is changed into our substance. But in the Lord's Supper, as we partake of Christ spiritually, we are changed into His likeness. Paragraph 3 of the chapter 14 of Saving Faith says this, this faith, although it be different in degrees and may be weak or strong, yet it is in the least degree of it different from the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers. So real, genuine faith in Christ is different. The grace that we receive in that faith is different. It's distinct from common grace and from that which is expressed by false professors, those who fall away. Therefore, it says, though it may be many times assailed and weakened, yet it gets the victory. growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith. One person's faith may be weak. Another person's faith may be strong. But if it is true faith wrought by the grace of God, then it will endure and it will mature in Christ. But along the way, no matter how weak or strong that faith was to begin with, your faith will be assaulted, bruised, and weakened. The means by which God has appointed the strengthening of your faith are the ordinary means of grace, the ministry of the Word, the word made visible in the sacraments, the baptism of the Lord's Supper, and the discipline of prayer. These are the ordinary means of grace. In this covenantal meal, our great high priest offers us bread and wine, which symbolize and make visible to us the blessings of his body and blood. Psalm 104 verse 15 says, wine makes glad the heart of man, and bread which strengthens man's heart. The Lord's Supper, when eaten in faith, strengthens our faith and brings joy to our hearts, the joy of his salvation, of forgiveness, of new life, and most of all, the joy of communion with the exalted and glorified Christ. If we're honest with ourselves, I think we would all admit that our faith often needs this sort of refreshment and strengthening. The troubles of this life weigh down our spirits. They cause discouragement, doubt, depression, anxiety, fear, simply loss of enthusiasm. The supper is one of the means appointed by God to refresh our faith, to strengthen it. The Word of God is primary, and we must exercise our intellect to apply ourselves to knowing Him through His Word. But when you're exhausted, tired, and beat up, sometimes you need a visual aid. And God has appointed two, baptism and the Lord's Supper. Not skits, not TV shows, not icons and images, two sacraments in which the gospel is made visible. Baptism is administered to each believer once upon a profession of faith. And to be sure, we're encouraged when we witness the baptism of another. But the Lord's Supper is appointed to us as an ongoing ordinance in which we partake regularly as a means of spiritual nourishment. It reminds us of Christ's body given for us, of His blood shed for the forgiveness of our sins. And we need that reminder, that assurance of pardon and of renewing of grace. The bread and the wine are symbols. They aren't the reality. Christ's body is no longer broken. His blood is finished shedding. He is raised. He is glorified. He is exalted. And so the supper not only reminds us of his death, but it also conveys to us his life. He is in heaven, seated at the right hand of the Father, interceding for his people. The Spirit looks backward in remembrance of his death, the supper does, and the supper in the present focuses as a means of grace on the communion of the blood of Christ and the communion of the body of Christ, nourishing and strengthening our weak faith. The supper is also forward-looking through the promise that on that day, our Lord will partake once again of this feast with us in the Father's kingdom. And as regularly as we need to be reminded of forgiveness, strengthened in the faith, and enjoy the communion of the spiritual presence of Christ, we ought to celebrate the Lord's Supper. And I don't know about you, but I need that sort of refreshment and nourishment often. And I mean it when I say that we ought to celebrate the Lord's Supper. Now it should be reverent, it should be worshipful, but it should also be full of joy and thanksgiving. It's for this reason that it's called the Eucharist in the ancient church. That's the Greek word for thanksgiving. We have an incredible privilege at this table. The ministry of the Holy Spirit works through this meal. to bring us into communion with the living Christ. That ought to give us great joy and celebration. Yes, we're sinners. And yes, we ought to examine ourselves to assure that we are in the faith and worthy partakers of Christ's body and blood. The hymn that we sang earlier talked about what it means to be a worthy partaker. It means that you have trusted in Christ for your salvation, that his blood was shed for your sins. And you have grabbed onto that by faith and said, yes, He is my Savior, not because of anything that I've done, but by His grace I am saved, forgiven, adopted, sanctified, and will be glorified. All who are His are invited to come to His table and to commune with Him. Our great high priest has brought out bread and wine and he has invited his children to partake of it and to be nourished. So come and welcome to Jesus Christ. Let's pray.