Ordination Paper Five
Eric M. White
The work of salvation belongs to Christ. The work of proclaiming salvation belongs to the church. Through his personal leadership and the authoritative word of God, Jesus organized the worldwide body of his followers into his church, assigning them the work of proclaiming the Gospel throughout the world.
The church is neither a building, meeting time, nor organization, though these are commonly perceived as such today. The church is the body of Christ; that is, a people. Specifically, the church is the community of Christians, all those who are disciples of Jesus Christ. Church, as it appears in modern English translations of Scripture, is translated from the Greek ecclesia. Ecclesia means the called out ones. In the sense that we translate ecclesia to church in the New Testament, it references those who are called by Christ into discipleship and oftentimes refers to gatherings of the called out ones.
With this understanding of church as the universal collection of Christ-followers, in its most general sense the church includes all disciples of Jesus Christ, regardless of epoch, ethnicity, gender, socioeconomic status, or location. The apostle Paul is just as much a part of Christ’s universal church as is the new convert in Burkina Faso, the pastor in rural West Virginia, or the dark ages monk who sought earnestly after Jesus. When we use the word today, we’re most often referencing the local church, a group of Jesus’ disciples who meet regularly at a common place or time. God has given the church a structure so that believers are organized into the fellowship of faith with one another.
The Kingdom of God
Whereas the church is a collection of Jesus’ disciples, the Kingdom of God involves but also transcends the universal group of Christ-followers. In one sense of the phrase, Kingdom of God refers to whole of creation, everything over which God exercises his dominion. Psalm 103:19 validates this concept: “The LORD has established his throne in heaven, and his kingdom rules over all.” In the dispensation that begins with the work of Christ, and specifically as the phrase Kingdom of God is used in the New Testament, it refers more accurately to the rule of Christ over those who have repented and live in submission to him.
In Matthew 4:17, Jesus says, “Repent, for the Kingdom of Heaven has come near.” It’s noteworthy that Matthew primarily uses the phrase Kingdom of Heaven as opposed to kingdom of God, likely because of the understanding of his Jewish audience. As an introduction to his kingdom, Jesus compels people to repent, indicating the kingdom of God is not for the unrepentant. Jesus also calls his kingdom otherworldly (John 18:36). Pre-Christ Jewish views on the coming Messiah predominantly believed that he would come to overthrow an oppressive regime and establish Israel as the mightiest kingdom on earth. So the Jewish expectation was an earthly kingdom. Though a kingdom must have a king, inhabitants, and laws, Jesus explains that his kingdom will not have geopolitical boundaries, an earthly government, or ethnically unique inhabitants. It will transcend all the normal parameters of an earthly kingdom.
Jesus is the king of God’s kingdom. Believers are the inhabitants of God’s kingdom. Jesus gives three laws that define the behavior and work of his kingdom. We can call these the three greats. They are the great command to love God, the great command to love others, and the great commission.
The Three Greats
The first two greats come from Matthew 22. In verse 36, a Pharisee and teacher of the law questions Jesus, hoping to trap him in faulty logic or blasphemous statements. The Pharisee asks Jesus, “what is the greatest commandment in the law?” Jesus answers neither by naming a specific behavior nor isolating one of the Ten Commandments; but rather, he offers the words of Deuteronomy 6:5. He says, “Love the Lord your God with all your heart and with all your soul and with all your mind.” This simple philosophy of Kingdom life implies that those who wholly love God will obey his commands. Jesus elaborates, “This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself,’” a reference to Leviticus 19:18. All the Law and the Prophets hang on these two commands. If those who love God wholly will do as God commands, those who love others as themselves will honor Christ by representing him to the fallen world. We love because Christ first loved us (1 John 4:19).
It follows that if we love God and love our neighbors as ourselves, we ought to tell our neighbors about the wages of sin and hope of salvation found in Jesus alone. This is where the third great comes in.
In Matthew 28:19-20, Jesus tells his disciples, “Therefore go and make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teaching them to obey all that I have commanded you. And surely I am with you always to the very end of the age.” Multiplication is a profound implication of the Kingdom of God. Jesus gives the great commission after his death and resurrection but before his ascension. He’s still with the disciples on earth, but he’s preparing to rejoin his Father in Heaven. Thus he gives this great command as the summation of the training he’s given his disciples over the previous three years. They are not to remain reclusive or quiet about the Gospel but are commanded to proclaim it all over the world as a basic tenet of their discipleship. The same is true for every disciple of Jesus Christ in every age and location.
Before ascending, Jesus doubles down on this commission in the first chapter of Acts.
There, here tells his disciples that they will be his witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth. But of critical note, Jesus emphasizes the role of God in empowering the church to fulfill the great commission. Note that in Matthew 28 he promises his presence in our ministry until the end of the age. In Acts 1, he tells the disciples about the work they’re going to do, but tells them not to do it until they receive the Messenger, the Holy Spirit.
Body, Bride, and Branch
Although Christ ascended to Heaven, he continues to be the sustaining and empowering presence of his church. The New Testament employs several metaphors to explain this magnificent relationship. While outlining arrangements for Christian households, Paul refers to Christ as the head of the body, the church, in Ephesians 5:22. Paul further explains this concept in 1 Corinthians 12. Every believer, he says, is part of the body of Christ. Each has its own unique function and gift to serve in the Kingdom of God. Whereas the church comprises the body, Jesus is the head, giving direction and guidance and serving as Lord of the whole. This metaphor for the church helps us understand the paradox of uniqueness and unity. We are each part of one body. We are different parts with different functions but equal in Christ.
Other sections of Scripture, particularly the eschatological verses of Revelation 21, paint a vivid depiction of Christ as the bridegroom coming to claim his bride, the church. This illustration evokes the image of the pure bride awaiting the arrival of her groom. Jesus himself has prepared his bride by making the church pure by his grace. Just as the Jewish bridegroom would prepare a room in his father’s house before taking his groomsmen in the middle of the night to claim his bride and initiate the wedding festivities, so Jesus is preparing a place for his church in his Father’s house. One day he will return suddenly, as a thief in the night, to claim his bride and bring her home (1 Thess. 5:2).
Whereas the body metaphor illustrates the organization of the church in relation to one another and to Jesus and the bride metaphor points to the eschatological work of Jesus and beloved identity of the church, a third metaphor explains our present relation to and need for Christ. In John 15, Jesus describes a garden. His Father is the gardener, Jesus is the vine, and we are the branches. The goal of this garden is to produce fruit, advancing the Kingdom of God and seeing the lost brought into the fold of those under Christ’s grace. The branches of this garden are expected to bear fruit. Those that don’t bear fruit are cut off and thrown into the fire. Jesus explains that the only way for the branches to receive all the sustenance and vitality that the garden offers, ultimately producing fruit for the Kingdom of God, is to remain connected to the vine. Jesus compels us to abide in him as the pioneer and perfecter of our faith (Hebrews 12:2).
Distractions
As the church goes about its work advancing the Kingdom of God, we must be on guard against the enemy who seeks to destroy what Jesus has done and stop what Jesus is doing. Distractions to the modern church are numerous and devious. God’s Word outlines several distractions that could have or did hinder the work of the early church. These warnings are relevant today.
In Acts 6, the apostles of Jesus are fast at work advancing the Gospel when a dispute arises between Christians from two sects of Judaism. One group argues that their widows were not being taken care of properly. Pastors are often beset by similar issues; those nagging dilemmas that, while important, distract from Kingdom Advancement and so easily hamper progress. The apostles’ solution is to appoint lay leaders to tend to the widows while the apostles continue in their ministry of “prayer and the ministry of the word.”
Despite the profound presence of the Holy Spirit, the early church faced other distractions. In Acts 15, we read of a dispute among the early believers as to whether or not Gentile believers should be circumcised. We could accurately call this the distraction of tradition. Some of the Jewish believers, specifically those from the sect of the Pharisees, had a cultural proclivity toward a legalistic view of the law. Whereas there is certainly no wrong in honoring God’s law, these Jewish converts were holding the oral tradition of their ancestors in higher regard than the wisdom of grace. By requiring Gentiles to undergo circumcision, they were relying on an incorrect salvation-through-works mentality. To settle this dispute, some of the ranking apostles travelled to Jerusalem to discuss it among the believers. Rather than actively advancing the Kingdom, these early believers were disputing an issue that should have been easily settled through a correct perspective of grace.
In 1 Corinthians 3, Paul addresses a distraction indicative of immature believers in the Corinthian church. Paul hears of division among Corinthian disciples over a petty issue irrelevant to the Gospel of Jesus. The church there is arguing over who is better, or more righteous, based on who led them to faith. Some are claiming son-ship to Paul, others to Apollos. Paul argues that it’s irrelevant who brought them into the faith because Christ uses each part of his body as he sees fit, and it’s ultimately to the credit of Jesus’ grace and the work of the Holy Spirit that they are saved. Such petty arguments can easily derail productive ministry for God’s Kingdom. We must also consider the effect on unbelievers who enter fellowship with the church and witness petty difference sowing division prevalent in the unsaved world.
Fulfilling the Great Commission
A church undistracted by these issues must still consider the proper approach to the seemingly insurmountable task before us: reaching the nations with the Gospel of Jesus. In my experience and observation, many of our predominate strategies for reaching the lost at the local church level (exempting the work of our international workers and the Great Commission Fund) are antiquated and ineffective. Fortunately, God’s Word offers us a great cloud of witnesses to advancing the Kingdom, referencing the work and words of Jesus and his missionary apostles.
Jesus was a relational minister. He didn’t sit cloistered in a study and write letters to those he wished to reach. Nor did he put up a church sign, sit inside a church building, and hope that people came to receive the Gospel. Jesus went to the people to preach the good news and lived his life in such a way that the crowds couldn’t resist gathering around him. Where Jesus went, the supernatural power of God arrived, validating Christ’s words and empowering the message. But Jesus took time to invest in people personally, meeting needs by feeding the hungry, praying for the weak, and healing the lame, blind, mute, and deaf.
After Jesus’ death and resurrection, in John 20-21 we read that Jesus appeared bodily to multiple believers, bearing his crucifixion wounds as a proclamation of his victory over death and the grave. In essence, Jesus revealed his work on the cross in offering himself as an atoning sacrifice for our sins. This is the church’s work in ministry, to proclaim the resurrected Lord and the good news of his resurrection. Jesus passes on this approach of relational evangelism as he reinstates Peter in John 21.
Peter had denied Christ three times after vehemently denying that he would betray Jesus. The resurrected Jesus summons Peter to join him by the fire. There he questions Peter’s love for him and says that the non-negotiable result of loving Jesus is feeding his sheep. If Peter is to love and follow Christ, he must invest in Jesus’ children as a worker approved, raising them up in devotion to the Lord. This is a powerfully transformative moment for Peter, and we see in the evidence of the Word the change it instilled.
Peter’s new paradigm is obvious in his writing to early church groups in 1 Peter 5. Therein he compels the elders of the church to carefully tend to the flock of Christ. “Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away” (1 Pet. 5:2-4). In doing the work he was commissioned to do by Christ at the fireside, Peter is instrumental in raising up a body of saints with spiritual maturity and devotion to Christ who intentionally and aggressively advance the Kingdom throughout the world. In this way, Peter becomes the rock on which Jesus builds his church. He lives his life missionally and depends upon the Holy Spirit of God in all he does.
The apostle Paul, transformed by an encounter with the risen Lord Jesus, also exemplifies this missional living and Spirit dependence. He is considered by most to be the greatest missionary who has ever lived, travelling an incredible swathe of geography to transmit the good news of Jesus. In 2 Timothy 2, writing to one of his disciples, Paul lays out an approach to Godly living in fulfillment of Christ’s calling. In it, he compels Timothy to avoid sinful behavior, work hard for the glory of God, and persevere in his calling. He concludes the chapter with a reminder of Satan’s work in holding captive the lost, and tells Timothy to, “Gently instruct those who oppose the truth. Perhaps God will change those people’s hearts, and they will learn the truth,” (2 Tim. 2 25).
Local Church Leadership
As the early church grew exponentially by the power of the Spirit and steadfast work of the church fathers, the apostles took special care, inspired by God, to write out instructions for church governance. These instructions ensure sound structure for the saints to dwell in peace, grow in grace, and fulfill the mission. Emphasized by several passages is a foundational idea without which the rest of church structure is meaningless. Christ is the head. Several epistle passages including Ephesians 1:22, 1 Corinthians 11:3, and Colossians 1:18 demonstrate this. The Old Testament even prophesies as much, as Psalm 118:22 says in reference to Jesus, “The stone which the builders rejected has become the chief corner stone.” Regardless of personal opinions, egos, or feelings, the Word of Christ is the chief authority for the church. He is the head; we are the body.
Within the church, Jesus has gifted every believer to fill certain roles for the body’s edification. Ephesians 4:11-14 says, “ So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.” Each part of the body is critical to the work of the whole.
The apostle’s gifting allows him to be a sort of visionary for the Kingdom of God. His eyes are fixed on Jesus as he answers the call of God to build the church. The question in the apostle’s heart tends to be “what’s next?” The prophet’s role is to proclaim the Word of God. Without the work of the prophet, the church can quickly lose sight of or forsake the truth of God. The question in the prophet’s heart is, “what’s true?” or “what’s right?” The evangelist’s role is to proclaim the good news of Christ to the lost. The evangelist’s heart is broken for the lost and he takes the Gospel to the ends of the earth. The question in his heart is that which Paul asks in Romans 10, “how can anyone be saved unless someone tells them about Jesus?” The shepherd, or pastor, is concerned with the wellbeing of the flock. Like Peter, the shepherd is called to feed Jesus’ sheep. Their chief question is, “how can I feed the sheep in God’s pasture?” Finally, the teacher is an instructor of the Word. They’re called and gifted to wield God’s Word as a tool for the edification of others. Their chief question is, “what does God want us to learn?”
Within the church, in addition to but unique from these Ephesians 4:11 appointments, God equips and calls elders and deacons to oversee or govern the body. Elders, or overseers, are to be men beyond reproach, living in obedience to Christ, mature in the Word, and humbly serving the body of Christ (1 Tim. 3). First Peter 5 agrees with these requirements for eldership, and also outlines the role of elders as spiritual leaders of the flock, tending to the spiritual needs of the church. The requirements for deacons are the same, but the role is somewhat different. The role of deacons is little explained in Scripture, but contextually it seems the primary difference is the absence of a requirement to teach. In deacons we see servitude to the body of Christ, but not the same spiritual leadership and teaching of the elders. They tend to physical needs of the flocks so that the elders are free to tend to spiritual leadership (Acts 6:1-6).
The New Testament epistles also outline some unique roles for men and women within the church. As previously noted, the roles of deacons and elders are Scripturally confined to men, but this is not to say one gender is superior to another in any way. In 1 Timothy 3, Paul holds women to the same standards of conduct as men, saying, “In the same way, the women are to be worthy or respect, not malicious talkers but temperate and trustworthy in everything,” (1 Tim. 3:1). Yet Scripture leaves ample and equally important room for the ministry of women within the church. Some of Jesus’ closest companions and most steadfast servants were women.
The Local Church and the Alliance
The Word of God makes clear that God establishes authorities to achieve his own ends and allow for the peaceful and beneficial governance of the church. (Rom. 13). Although the New Testament hints at some of the structures for governance employed for the organization and direction of the early church, it doesn’t give a specific outline for how all churches are to be governed. We can observe a degree of autonomy for local churches under the spiritual leadership of elders, but we also find local churches represented at larger gatherings of the corporate body of Christ to discern issues of governance (see Acts 15 portraying the Council at Jerusalem). The Alliance has developed a system of governance based on Biblical models that ensures the authority of Scripture is upheld while giving local churches some autonomy for self-governance. This creates unity and flexibility among God’s people insomuch as Hebrews 13:17 is followed. “Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account” (Heb. 13:7).
The organizational structure of the Christian and Missionary Alliance as a widespread collection of local churches is administered by three groups: The General Council, the Board of Directors and Officers, and the President’s Cabinet. The General Council is a representative body of the C&MA’s total membership and provides legislative governance. Per the C&MA website, General Council, which has biannual regular meetings, convenes for the following:
To advance the mission and vision of the The Christian and Missionary Alliance.
Evaluate the progress of the ministries of The Christian and Missionary Alliance.
Elect officers, transacting business, and enacting denominational policies.
Provide opportunities for worship, fellowship, spiritual renewal, inspiration to greater service, and the development.
The C&MA is governed by the Board of Directors, but the board is subject to legislation and policies of the General Council, thus a system of checks and balances is in place. The C&MA President, currently Dr. John Stumbo, receives inputs and information from his cabinet, and reports to the Board of Directors, offering recommendations where appropriate.
The static mission of the C&MA is “to know Jesus Christ as Savior, Sanctifier, Healer, and Coming King and to complete His Great Commission.” The vision of how we live this mission out is more fluid. Pastor Stumbo, as president of the C&MA, guides the church with the vision of being a Christ-centered Acts 1:8 family, loving, proclaiming, reaching, and launching for the Gospel. At the local church level, this clear vision compels us to depend on the Holy Spirit, love one another and the lost, proclaim the Gospel to those who need to hear it, reach out to know neighbors with the love of Jesus, and launch Kingdom workers into the field.
The Alliance is organized into districts based on geography. A district’s churches are aligned under the authority of the district based on the Biblical principle of Constituted Authority (Romans 13:1, Heb. 13:17). The District Office provides leadership to churches within its region at the direction of the District Superintendent and under the supervision of the district Board of Directors. Similar to how the National Office holds to the legislative decisions of General Council, the District Office holds to the legislative decisions of District Conference. District Conference is a representative body of members from the entire district. The district office is also the primary authority for appointing official workers. For accreditation, workers must apply through the district office before giving an interview before the Licensing, Ordination, and Consecration Committee (LOCC). If accredited by the LOCC, the worker can be licensed into an Alliance ministry position. For ministry staff positions, local churches seek candidates through the district office. The local church may call a candidate to serve, but the district office alone may appoint candidates.
The district office, at the direction of the District Superintendent, casts vision for the district. The vision of the Central District of the Alliance is, “Every person, every church, intentional and aggressive about advancing the Kingdom of God” (www.cdcma.org). This vision helps prioritize the efforts of the local church as each Central District body works toward this common goal.
Local Alliance churches are elder led. The pastor serves as a lead elder with a first among equals mentality. The elder board, together with the pastor/s, serve as the spiritual leaders and shepherds of the church according to the outlines of 1 Peter 5:1-5, 1 Timothy 3:1-7, 1 Timothy 5:17-19, and other passages. Elders are elected by the church membership, typically at the annual meeting. The annual meeting is a gathering of the church membership to make legislative decisions and elect church officers as well as conduct other business. In this way, the church body has a degree of authority over the church but remains led by spiritual elders as outlined in Scripture.
All Christian and Missionary Alliance churches in the U.S. are governed under a uniform constitution. Each local church is free to add bylaws to the uniform constitution to clarify and elaborate the constitution, but no bylaw may contradict any part of the constitution or God’s Word.
The Church and Leadership
The qualifications for leaders of the church have already been discussed, but there is ample room to discuss the role and duties of church leaders. Similar to how the Alliance president and district superintendents cast vision for the Alliance and the districts, respectively, local church leadership casts vision for the local church. This vision helps guide and direct the church in fulfilling the Great Commission and living out the Alliance mission.
In directing the church toward God’s vision for it, local church leadership must approach ministry with a servant’s heart, rather than as one who lords authority over others (1 Pet. 5:1-3). Church leaders must also be dedicated to their own discipleship and growth so that they can effectively lead others, practice intimacy with Christ, demonstrate Godly living for the church, work as an evangelist, and model discipleship for the church, discipling the flock for the advancement and perpetuation of the Gospel.
Ephesians 4 is rich in wisdom for the equipping of the church. Recalling the previous section on this passage of Scripture, the church ministry that lacks any one of these five divine appointments is a crippled church. The church leadership is responsible for equipping the saints to discover, develop, and utilize these unique gifts and callings.
The Church Body
Scripture powerfully calls for unity in the body of Christ (1 Cor. 1:10, John 17:23). In the spirit of this unity, Paul describes the church as a body, knit together as a collection of individual parts and functions that form a collective whole greater than the sum of its parts (1 Cor. 12:12-31). God has also given the church spiritual gifts for glorifying God, expanding his kingdom, and reaching the lost (1 Cor. 12:1-11). In Romans 14, Paul describes a church made up weak and strong members, but beckons the body toward a non-judgmental posture with one another.
Although the Bible is emphatic about the church dwelling together in unity, there are often obstacles to this goal. Scripture outlines the correct approach for dealing with conflict among believers. In Matthew 18:15-20, Jesus gives a procedure to follow when a Christian observes another Christian in sin. The first step is to talk to the person in sin privately. If they repent, the church is restored to wholeness and unity. If they ignore wise counsel, Jesus says to take a couple other believers along to establish a strong witness. Finally, if the person in sin still does not turn, the sin should be brought before the whole church. After that, the church is to treat the Christian in sin as though they’re not a Christ-follower, considering their unwillingness to repent. Following this model gives the person in sin the opportunity to repent without public shame, but also addresses the seriousness of sin in a just manner.
Personal Applications
I once heard a message by Francis Chan that addressed some of the differences between the church of Scripture and the modern U.S. church. In it, he posed a poignant question that has stuck with me and helps inform my approach to pastoral ministry. If a new believer had no experience with the church but had studied the church in the Word of God, would he walk into a modern U.S. church and recognize it as its Biblical counterpart? In many ways, I’ve seen modern churches far adrift from the Scriptural model. Accounting for cultural differences, I long to follow Biblical wisdom in all aspects of my ministry.
Acts 2 portrays the early church committed to four activities that are critical to the church today, regardless of the gathering context or size. These activities are study of God’s Word, fellowship, prayer, and worship (Acts 2:42-47). These are the practices that contribute to the growth and wellbeing of the church body, but they are primarily internal.
The Great Commission informs our external activities. The Acts 2 model, empowered by the presence of the Holy Spirit, helps equip believers for glorifying God outside of church gatherings. All these things are great and necessary, but just as Jesus took a small group of faithful people and discipled them into the fathers of the church, so too must modern church leaders intentionally disciple others to walk with Christ and advance the Kingdom. I’ve long noted a discipleship deficiency in the modern church. After preaching and teaching on discipleship for some time, I recently felt God’s conviction that preaching and teaching are insufficient. Last year was a transformative one me in relation to ministry and discipleship.
Convinced that the church would not change unless I modeled discipleship, I began intentionally investing in a few newer believers. I also worked closely with our district office and other church leaders to develop a leadership development plan. Since early December, 2016, I’ve been using this plan with a group of eight hand-selected emerging leaders to walk a journey of deep discipleship. I sense God’s conviction in my life quickly becoming a transformative movement in his church. Since God has been transforming me as a leader in these areas of church life lately, I see fit to give these short examples rather than explain my theories.
In the same way God convicted me about discipleship, he convicted me about prayer. I love to preach and teach on prayer, and seek opportunities to facilitate group prayer. All the while I was teaching and preaching, my own prayer life sputtered. God, through a series of actions too detailed to record here, is changing my heart. Now understanding the critical need for prayer as an expression of our desperate dependence upon God, he’s led me to a few key actions in leadership. I’ve used prayer as a primary catalyst with our leadership development group, introduced new approaches to our monthly prayer gatherings, begun a new journey of consistent personal prayer with God, and begun meeting weekly with a brother in Christ to pray. God’s finally brought me to the point where I’m able to actively lead my flock in praying the way that is offered in Ephesian 6:18.
I tend to be a do-it-yourselfer and have an assertive/directive leadership style. Thus there has been a steep learning curve for me in delegating and seeing the church as a priesthood of believers (1 Pet. 2:9). Though I’ve still many ways to grow in this, God has been opening my reluctant eyes to see the incredible power of a church united, working together to advance the Kingdom of God. I’m hungry to disciple others into leadership, using their unique gifts and callings, rather than wearing a lonely mantle of leadership and relying on myself in futility. I am grateful that God is opening my stubborn eyes to his perfect plan for church life. The church belongs to Jesus; I’m blessed to be a servant in it.
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