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How does one introduce Will Willimon for the third time in two days? As the foremost theologian of Christian ministry in North America, yes, perhaps. As one of those rare doctors of the church whose work is deeply rooted in classical traditions and attentive to the ambiguities of the present age, yes, perhaps. As a pastor who knows that ministry is the vocation of the entire people of God, and who challenges us to take up that vocation anew, yes, perhaps.

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All of these descriptions of Bishop Willimon are true, but over his time with us these past two days, all of us have been awakened to another character of his multifaceted person. And that is this. Will Willimon is a storyteller. A Christian who knows that part of the Christian vocation is to tell, to remember, to be riveted, and in the end, to be incorporated into story.

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The story of what God is doing with us in Jesus Christ, and how that story changes and disrupts the stories of our lives and the story of the world. I'm convinced that this is not incidental to Willimon's approach to theology and ministry. It is, rather, grounded in a person, the person of Jesus Christ, the Savior of the world who taught his followers in stories, stories that the Church keeps on telling. So, Bishop Willimon, tell us some more stories.

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and summon our attention once again to the story that envelops our stories with grace. Thank you. Too gracious. I just can't understand why Presbyterians don't believe in bishops because you're so nice to bishops.

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thank Philip Turner. Over the years, he has really been a voice as he's been busy attempting to recall his church to greater fidelity. He has called many of us. Thanks to Dorothy Bass for helping a bunch of Wesleyans recover our sanctificationist roots.

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When you can be instructed in sanctification by a Lutheran, wow, she's good. I taught this course at the Divinity School at Duke in Introduction to Christian Ministry. And I always had the students write a paper in the beginning of the class. Tell me about your call.

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Why are you here? And I love reading those papers. And I recall one, I've been thinking about it today, walking about the University of Texas campus. And the paper began with, I was a teenager from hell.

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I put my parents through misery. And I drank a lot, ran around A lot. I was shocked when I was admitted to the University of Texas. They were more shocked.

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They were not shocked when I flunked out after one year. I hung around Austin, met this girl. We moved in together. We started attending a little Presbyterian church, a Methodist church, near campus.

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I was surprised. We got married in that church over my parents' wishes. And I went back to the university, applied myself, did a lot better. Started working in the church and next thing I know, I've come to the strange conclusion that God is calling me to go to seminary and go into the ministry.

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So I made an appointment with my folks in a little town in Texas. My dad was a doctor and went back there on a Sunday afternoon and I sat my parents down and I said, now I've got something, maybe a surprise for you, but I think God is calling me to go into the ministry. And with that, he said, my mother just started weeping and said, I am so embarrassed. I'm so ashamed.

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And he said, embarrassed, ashamed? What do you mean? And she said, well, you know, I remember, did I ever tell you, you know, that I had two miscarriages before I brought you to term? And when I was pregnant with you, I just knelt down beside the bed one night, and I said to God, please let me bring this baby to term.

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And if you do, I will dedicate him to your service forever, and I will name him Samuel, just like in the Bible. And Sam said, you did what? And She said, Well, I didn't know it would work.

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This is something like Baptist believe. How would I know it would work? He said, You could have saved me a whole lot of trouble if you had told me this story earlier. I've been thinking about it.

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I wonder what is different about the way I'm talking about salvation in a kind of reformed theological context. I would say In my read, in the Reformed tradition, there's a lot more stress upon God's attributes, the nature of God. I suppose maybe the Wesleyan in me wants to stress agency over anything else.

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It's the, we only know of God what we've actually seen God in action doing, and that is Jesus Christ. And this kind of relentless reach. Noting that Calvin said about election, predestination, known best for his double predestination, God eternally consigned some to perdition and others to blessedness, it amazed me to hear Calvin said, you must never preach that doctrine if anybody could misunderstand it.

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if anybody would be cast into doubt about their future. What kind of doctrine is worth believing if you can't preach it? And I'm thinking they've shown they're capable of misunderstanding about everything for Calvin to say, don't dare touch that doctrine. I don't want you ever preaching it now.

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If anybody can misunderstand it and take it the wrong way, if you can't preach it, don't worry about believing it. Try to believe things that you can actually talk about in public. So, in a way, I'm saying preaching is a kind of test in the beautiful way that Philip Turner has made the church the test. I, as a preacher, both am...

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kind of intimidated by Philip Turner's, what I'm hearing in his claim, but also invigorated. I spend most of my time worrying about the church and wondering what constitutes valid Christian community and how do you get that way. And that's where most of you spend your time. And that, we really believe there's no salvation outside the church.

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that the church is God's peculiar means of getting whatever it is God wants. And that this may be a limited prejudiced Christian comment, but I just can't imagine how I would have ever gotten that story. I mean, I'm an educated North American. How I would have ever gotten that story if it hadn't been the church, to tell that story and enact that story before me and draw me into its embrace.

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so that the church is necessary for the kind of salvation that meets us in Jesus Christ. And this is my final time together. And by the way, I'll need to end at noon so there won't be times for criticism or rebuttals or anything. Take it up with Ted Wardlaw if you don't like it.

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So, In my time, I'd like to talk about the pastoral implications of salvation being in Jesus Christ, how believing that makes a difference in how we do our work. In one of the few places the word salvation, soter, or its cognates, is used in the gospels, Jesus is parading through Jericho one day, and The story says that there was this man named Zacchaeus who had to climb up a tree to get a view of Jesus as he intruded into Jericho.

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And the story says that, you know, Zacchaeus couldn't see Jesus because he was short. And they tell you in Sunday school, well, that refers to Zacchaeus. He was so short he had to climb up into a sycamore tree to see Jesus. Actually, we found that refers to Jesus, that he couldn't see Jesus because Jesus was so short.

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You couldn't see because of the crowd. You had to climb up in a tree to get a view of Jesus. In fact, in the early days of the faith, some Jewish critics of Christianity said, Jesus can't be the Messiah. Messiah can't be short.

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And your own scriptures here in Luke says he was short. He was so short you couldn't see him climbing up in a tree. Anyway, Jesus says, come down out of the tree. Today I'm going to your house.

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And they get to the house and Zacchaeus starts into this. Well, it is such an honor to have a short but very interesting rabbi come by my house and visit. And Jesus blurts out, today's salvation. has come to this house.

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In fact, that's a kind of definition of salvation right there, that salvation is whenever Jesus shows up, whenever Jesus intrudes into your table, that this also is the son of Abraham. This also is part of that sinful bunch of rabble that God is going to make a family from. He wasn't only a tax collector, he was the chief tax collector. And I've got a friend who says that the main quality of the gospel is solidarity with the poor.

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I know what he's talking about. I can see that in the gospel. He's just curious that when Jesus went to Jericho, he avoided all the poor and only went to the house of a rich man, the chief rich man, the chief thief, the lackey for the Roman government that eventually, after Jericho, would get organized and put an end to Jesus. That's

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where salvation visited on that day. It is just shocking whom this Savior saves. And to be a pastor is to have this wonderment that God would die for this bunch of losers that show up at your church. And it's a testimony to God, and you

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You, and as a pastor, you keep being astonished by that. It's my church in Bangor, Alabama, served by a great pastor, Hilda Walker, who used to drive a 16-wheeler and then God called her off the highway into the Methodist ministry. And Hilda was telling me when she got to that church, she said, I got there on Sunday morning, first Sunday, 13 people there. And I said, this is more than Jesus had, but still, this isn't enough people for the kind of sermon that I got here.

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We gotta get some more people to hear this. And they said, well, that's all the Methodists that there are. And she said, I noticed that week, when I went into town, over on the other side of the tracks, there were these people living in the piney woods there, in these shacks, and So I went down there on Saturday, and I said to them, now, if y'all will be here at 10 o'clock tomorrow morning, I'll take you to church.

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And I promise you a good home-cooked meal after church. And I went down there at 10 o'clock, and there were so many people, I had to make two runs in my station wagon to get everybody there. And it has just turned us around. And she said, praise God.

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Two Sundays ago, I baptized six on profession of faith. And I said, That's like a 50% increase, Hilda. I don't think there's any church in this conference that could match that. You get this year's evangelism award.

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And she said, Well, not so fast, Bishop. I took in six, but then the next week I lost six. And I said, You took in six, but how did that happen? She said, Yeah, some of my best members just left.

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And I said, How did that happen? And she said, Well, they said they didn't want to go to church with a bunch of crackheads and their kids. I said, Hilda, did you explain to these people that you and I have no discretion over who we take in, that we have to take in anybody that Jesus drags in there? Did you explain that to them?

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That you and I don't like these people any more than they do? But that We're trying to worship Jesus and we can't do that without being with his friends. Wow, what an adventure to serve that interesting God.

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And salvation is about being in on that strange dynamic. That's also why, prejudiced Christian statement, I really believe in deep sense there's no salvation outside the church. There's no salvation in Jesus Christ outside that experience of having to worship God and serve God with this conglomeration of people that God thinks are worth dying for.

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And pastors generally have a kind of expansive notion of grace and all, in my experience, because we're just so continually shocked by meeting the grace of God embodied in the people that God summons. And it's, therefore, we Christians do have a kind of decided prejudice towards the communal and the social. and against the individual and the solitary.

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Notice that Phil Turner's been talking about ecclesiology here, that we're in a political situation where we need to worry a lot more about the church. And we need, before, you know, there was that feeling, well, it's a Christian country and you kind of become by being lucky enough to be born in Texas and, you know, that kind of breathing the air, drinking the water. That day is over.

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It is particularly over in the younger people with whom we come in contact. And now, we're back around to the things that pastors are giving their lives to, like worrying about the community, teaching, preaching, and these matters. And The sadness, it's kind of pitiful, my church, trying to offer advice to Congress to do stuff we can't even talk our own church into, believing.

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And it's always more easy to do that when the General Assembly meets than to say, What's happening in the kingdom of God in that outpost, that colony that is going on there in Austin? What about that? And when Christians get political, we've got to discipline ourselves to think church.

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That is the church's politics, to paraphrase Stanley Arawas and Philip Turner. Well, here are some implications. One, while I in no way want to let the church off the hook for our boredom and lethargy, et cetera, I do think it important to admit that many of our kind of evangelistic failures are due to Jesus and not just to us.

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We have some difficult material to work with here. The students at Duke had to teach me this as I was lamenting, oh, where is everybody? It's a shame we don't get more people. And the students said, trust me, what you're talking about is against everything we believe in and it is totally opposed to how all of us got here.

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I think it's a miracle you got as many as you've got to hear this kind of stuff. That Jesus is just not pliable and useful. in our projects. And he doesn't care about so many of the things that we obsess over.

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And so I'm just saying, let's give ourselves a little credit. To say Jesus Christ is Lord and other Lordlet possibilities or not, to say that this way is the way, the truth, and the life, That's, it's not going to be easy and it's not going to be pleasant. And just say that maybe my job as a Christian preacher is to be sure that I'm rejected for the right reasons.

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And to pray that, Stanley Harwass was once asked in a Duke gathering, what is your prayer for, what would you, what is your, criticism of the president of Duke University, you've been critical of her or something, and Stanley said, well, she's disappointed me in that she came across when I first met her as a really intelligent, perceptive scholar. But then I think Will Willimon is still being paid by her. And I keep thinking Willimon is going to finally get over all that subtlety and everything and finally preach so well that

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The President is going to sit there and say, We're paying the salary of this guy? He's opposed to everything we believe in. Fire him! And he said, But he either hasn't preached that well yet, or she is not that smart. And it didn't happen.

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There's truth in that. Second implication, every congregation, yours and mine, become a kind of test. of the truth of this salvation of God. Every congregation becomes a kind of visible political validation of our theological, biblical claims.

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Can Jesus Christ live up to His promises? Is He capable of producing this multilingual, multiracial, multicultural kind of thing called the church. Does this gathering look like Acts 2?

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Is it all being done in one language? Is it, is it, can we truly say that this, the United Na, everything is gathered here? It, I think a kind of too timid soteriology, doctrine of salvation, is killing us.

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That is, we really are not too sure that Jesus really can do what Jesus claims he wants to do. And my church becomes a problem when we're all one social class, we're all kind of one configuration, And we, Philip was talking about lack of unity and all, and that's a problem, but I give thanks to God that there are Pentecostals out there that get out of control on Sunday morning. And that they're Presbyterians that fight to the death over doctrine.

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There's still a few like that. And Because Methodists aren't going to do that. And we don't know how to do it, and we're not interested in doing it.

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But then we go to bed each night saying, thank you, Lord, that somewhere there are Presbyterians that are worried about the creed and are examining each other and all that sort of thing. And The church is always being pushed to expand its embrace. And those wonderful moments when a congregation is put to the test by somebody Jesus drags in there, and there's that kind of nervous moment you have as a pastor when you think, is this really the body of Christ?

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Or is it the men's garden club, Rotary, or Kiwanis, or something in session? Ooh, how we receive this new life is going to be a kind of life-death matter for the church and for my ministry. I think that's why we pastors take such delight when the church slips up and is undeniably faithful because, hey, we're giving our lives to this. And it's kind of good to know that, wow, it works.

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So The church is the embodiment of what we say and all that we say about salvation. And if it's not, to some degree that embodiment, we got a problem. A third implication is that, and I've got to admit as a pastor, I find this maybe more annoying than invigorating, but a third implication is that because Jesus saves,

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No situation in which I'm engaged is hopeless, including my church, of the individuals who come my way. All those moments in your ministry when some enslaved layperson says, do you think I'm ever going to get this monkey off my back? Do you think I'm going to be able to get over this? And you think, you know, well, all that we know about heroin addiction suggests to me that

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No. However, I mean, since Jesus Christ has been raised from the dead, I'm not permitted to get depressed over your situation. I'm just, that's not an option for me anymore. The door has opened, and now I don't know what might happen next.

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So even you might be given the gift to break through of that. It would be so much, and pastors spend so much of their time with the 10 neediest cases, the five worst situations. You're stuck. And you're, I think probably in your church, if it's functioning correctly, you've got a high percentage of enslaved people to various enslavements.

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And I know as a preacher, I would sit there and say, they're not listening. I can look at them and I can tell they're not listening. They're thinking about something else.

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They're not listening. They're not listening. Sermons are stupid. It doesn't do any good.

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And then as soon as you really convince yourself of that, some yokel comes out of the church at the end of the service and said, wow, I... That was great. I'm going to sell the pickup truck and I'm going to quit my job. I'm going to learn Spanish.

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I'm moving to Honduras to serve with those people. Thank you. And you say, you idiot, we're Methodists. This is a metaphor.

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This is not to be taken literally. It's kind of frightening for pastors to realize how powerful we are. And most of us like to think that we're in ministry because we're so nice and we don't want to hurt anybody. And we would have gone into business if we had been up for that, but we're pastors.

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You know, well, you kill and make a lot of people on a regular basis. And you get Paul writing and say, You want to know why a lot of y'all are sick and have died? It's because of the way you do the Lord's Supper. Wow, that's some powerful stuff there, and you know, to be a Eucharistic church.

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A 4th point, and that is, human beings are not the source of our salvation or anybody else's. It's hard for me, Mom, I'd rather do it myself, American sort of person, to be told that Jesus saves. And I don't, no institution, even the church, does it. It's, we come as empty-handed beggars.

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But this is also liberating for us pastors, to know that ultimately it's not my job to save people, to rescue people, to be a Messiah to people. There's one who is already doing that and has done that. And for my money, this is why I always urge students in seminary, when you get out of here, into your first church, get real close to some alcoholics.

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You won't have to go looking for them. There are always enough there. And work with them. Pray with them.

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Get them to promise that they're going to do better. Go out as I did early in the morning and wait for the liquor store to open so you can buy something to keep them from going into DTs and I believe they will do more to chasten your little modest liberal theology than anybody I know. I owe to alcoholics some of my greatest theological discoveries.

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You know, if Jesus Christ is not capable of dying for and saving sinners, they're damned. They're not going to get it together. They're not going to get better, probably. Well,

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hey, Jesus saves. And so I don't have to. I announce that, and then I get out of the way, and I enjoy watching God work. I point to that in my preaching.

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I keep naming that. And that, well, we are redeemable, and we are being redeemed. A fifth implication, I think a soteriological implication is that church growth is not simply an attempt to pump up a flagging institution, but it's just a mark of the church.

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My church has lost over 2 million members. The night I was ordained is when that decline began in 1972. And it's continued unabated throughout my ministry. Well, that's a problem.

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There's something about Jesus that draws a crowd. Now, admittedly, Jesus has a, you know, hammers those crowds and, you know, crowds? I can, don't expand the parking lot yet. Let me talk to them.

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And we'll just see if we've got a crowd here afterwards. Well, but in that same gospel, sometimes you do. And the Acts of the Apostles is my model for this. The Word of God, the Holy Spirit induced, just leaps over every possible boundary, makes fools out of government officials.

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shakes up the synagogue, moves forward, and this image of the church dragged kicking and screaming into mission and evangelism. Philip, what were you doing out in the desert at noon? What were you doing baptizing an Ethiopian, a castrated Ethiopian, for God's sakes? What were you doing out there?

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Where'd you get permission from that, from the church council in Jerusalem? I said, look, I didn't want to be there either. And I don't know how I got hold of an Isaiah scroll out there in the desert. And I told him, you know, nothing would please me more than to baptize you.

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However, we have to have water to do that. Well, here's water. And that is just so typical. I got a letter from a person, a layperson, complaining about one of my pastors in a bar on a regular basis.

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It is an outrage. Methodist, I called him up, What is this? I understand that you're down at the corner bar, that you've been seen down there on occasion? And he said, Well, actually two or three nights a week.

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And I said, What? And he said, Well, it's not just a bar, it's basically a gay bar. What? And he said, Bishop, this church has been in decline for the last 20 years.

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And this year, we have a greater number of professions of faith than we have had in the last decade. Now, if you can figure out a way to keep Jesus out of that gay bar, I'll stay out of it. What an adventure, you know, to be a preacher. And

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tag along behind Jesus and all that. Well, I just think growth is part of it. And we got some explaining to do. How can we be so dull that it doesn't draw a crowd?

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I know it's America and all that, and agree with all that, but I'm just, growth is a kind of test. It's not the only test, but from what I've seen, the main factor is churches die. When they turn inward. And pastors die with them.

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When we get confused into thinking the extent of our pastoral responsibility is keep house with all the faithful and run errands for older people and all. Well, no, it's a great adventure than that. Mixing it up out on the street, knocking on doors, being shocked to go out there and find out Jesus has already been out there. And you're just tagging along behind him, and you got there and said, by the way, that's called Jesus Christ, what you're experiencing here.

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You want to join with us on that and get more of that? Well, I just think growth is, we've got to admit it, that the kingdom of God grows. I was very moved by Philip talking about, you know, the American church, mainline forms, we're under judgment. And over half of my churches have not made a new Christian in the past two years, some of them longer than that.

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All of those churches are dying. Many of them are dead now, and if they were Presbyterian churches, they would have been dead, but they're Methodist, and we have this complex system of subsidizing dying churches through bishops and all. But that's a sign of infidelity. And

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There's something about this Savior that just won't stay where He's born. And He's, I'm going into all the world, all the gentes, Gentiles, all the peoples. When the Son of Man is in glory, all the peoples will be gathered there. There's a, all is quantity, not quality.

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And there's just something about Jesus that seems to be impressed by numbers. And boy, he's Methodist. I mean, the whole Methodist movement could be seen as keeping numbers. John Wesley invented something called the Annual Conference.

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What did you do at the Annual Conference? You all appeared before Father Wesley, and you basically were asked, What have you done with what you've been given? And you had to stand up and report. And there were many instances when Wesley would say, Huh, you seem like a nice person to me.

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I don't know why God is not giving you any fruit. I hope you'll ask God about that, but you're now dismissed. Thank you. And my board of ordained ministry, I said, What do you do when you talk to people about becoming Methodist ministers?

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Well, we inquire into their gifts and graces. Yeah. how about inquiring into their fruit? Do they have, do they show a marked possibility of making disciples or not?

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Do they seem to be the kind of people that God uses? And you know, it's, look at our clergy and it's just amazing the kind of cases that God will use for good. And I was complaining about one of our pastors the other day that had told off some layperson, and I said, can you imagine talking that way to a layperson?

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And as he lost his mind, and the district tenant said, well, it's only stirred marriage. And he said, it makes you feel sorry for any woman that would take that on to live with him. And I said, well, that's just outrageous. To be a Methodist minister, and I said, Bishop, this guy has a gift.

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for talking to hard-living, blue-collar people. And he, God has used him, he baptized in one fell swoop 15 people the other day, all of them adults with no church background. And I said, well, I've said it before, Jesus is amazing. And, you know,

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So who cares? You know, we all have difficulty in marriage. You know, well, it's just, you know, the, we've got to examine ourselves about this growth thing. It grieves me that I get a great African-American young person produced by the African-American church.

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And by the time Duke Divinity School gets with them, there's guaranteed they will never evangelize another African-American. Nobody can tell what he's talking about. He's now worried about a whole host of things that nobody is worried about. And so I just think the good news is, though, that you are blessed by getting to serve God in a corrupt, fallen

00:38:12.160 - 00:38:32.800

society of deceit and falsehood, et cetera. And so it's, if you, what a wonderful time. It wouldn't have been that much fun to be a pastor, I don't think, back in 1950. where he opened the doors and everybody was there.

00:38:32.800 - 00:38:51.520

At least that's how we think we remember that period. But wow, to get to serve God today where it's more clear that to be with Jesus is to take some kind of a stand. It's to thumb your nose at the world. It's doing the odd, unpopular thing.

00:38:51.920 - 00:39:18.880

And I used to tell the kids at Duke, you know, when I was your age, church was something your mother wanted you to do. pick up your socks, take precautions on dates, and go to church, just to touch base with everything that's bourgeois and middle class and respectable. When you got here, church was a way of getting back at your mother and just saying, I don't want your life, I don't want your world, I don't want your marriage, okay? And we can work with that.

00:39:19.760 - 00:39:44.080

This, you know, Lord, you have delivered them into my hands. And So just the good news is, and I'd say this, if we're frustrated in our attempts to share the salvation of God, if we're not getting response and all, we need to check ourselves out. Maybe we're talking to the wrong people.

00:39:44.960 - 00:40:17.360

Maybe we're in the wrong neighborhood. Maybe we I was very moved yesterday when my colleague spoke of his Wall Street brokers that come to his church in Manhattan. John was saying, and he used a phrase like, you know, these people have got to somehow work with the church and the terror, the terror that is their job every day.

00:40:18.960 - 00:40:35.280

And I was thinking, you know, did you say terror? Terror, we can work with. We, yeah, we got a God that loves to come out into the waves and steal the storm. And wow, Wall Street brokers are more interesting than I thought they were.

00:40:36.080 - 00:40:45.680

I thought these people were all successful. I didn't know that. Well, just to say that what a great time. It's almost like

00:40:46.240 - 00:41:23.840

American culture is restoring the adventure of discipleship to us. And we've tried to kind of stabilize it and make it dull and all, but there's a sense, and again, I give the kids credit, the young people, reminding me that being a disciple is to find yourself in a dangerous, precarious situation in regard to the world around you. That's tough because I agree with Phil Turner. I think my church has expended most of its theological energies in programs of adjustment and accommodation.

00:41:25.040 - 00:42:03.680

Now I think more time will be spent in defiance, rebellion, sarcasm for the powers that be, giving people this a conviction that they are owned by God, that they have been bought with a price, that God is going to take over the world through people like that. That's exciting. I preached on forgiveness and something about the, I think it was the 70 times 7 text.

00:42:05.120 - 00:42:29.200

And I finished and people filing out, this woman comes up to me, large woman, And she says, do you mean to tell me that my abusive husband, who made my life hell for 10 years, I finally had the guts to walk out on him. Jesus expects me now to forgive him? And I said, look, lady, we only got 20 minutes on these sermons.

00:42:29.200 - 00:43:07.440

I couldn't properly qualify this the way it should have been. And I do think spouse abuse is a horrible evil. And I and I don't know that I would have said this but it does sound kind of like the sort of thing Jesus would say and and 70 times 7 is a lot of forgiveness and he said elsewhere to forgive your enemies and I can't think of a bigger enemy than your ex-husband and She drew herself up and she said thank you just checking And she walked out

00:43:08.400 - 00:43:31.680

And suddenly the heavens opened and there was this voice and said, now where did you ever get the impression that you were to protect her from me? you look at her and all you can do in your society is to see a victim. Dear, you have fortunately achieved the status of victimhood.

00:43:32.000 - 00:43:39.520

All moral responsibility is off. We don't expect anything out of you anymore. Contort your voice into a whine. Keep your head down.

00:43:39.520 - 00:43:45.680

You're a victim. Goodbye. I look at her. I see a disciple.

00:43:46.520 - 00:43:56.560

I see a saint. I'm going to take over your world. I'm going to rock your world with her. If you'll get out of the way and let me

00:43:59.200 - 00:44:19.840

Be her Lord. That's part of the difficulty of -- the great difficulty of being a preacher is to have to work with Jesus. But it is also, thank God, joy. Amen.

00:44:36.400 - 00:44:50.880

he just went out the side door, so... But the ASA banquet is shortly over in the McCord building. Thank you all for your attendance at these midwinter lectures.