¶1Hello and welcome to the Ask Anti Write Anything podcast. This is the program where we try to answer your questions about Jesus, the Bible, and the life of faith. I'm Mike Bird from Ridley College, and I'm joined by >> Tom Wright from Wliff Hall in Oxford. >> Now Tom, uh you've got you've got four children. I mean, we both have four children >> and we've had the the wonderful joy of um seeing our dear wives, you know, birth our children and bring new life into the world.
¶2This this language of of, you know, of birthing and and you know, >> bringing new life about. I mean, Paul kind of describes himself almost as like a midwife for the Galatians. Yeah. >> So, you know, birthing language is very important in the Bible, in the New Testament. Have you always felt that way?
¶3B, you know, the language of new birth and >> Yes. I mean, just just like um in an agrarian culture such as most New Testament writers, we're used to images of sheep and shepherds and all that sort of thing come naturally. So in a culture that is much more close to the earthy realities of life in terms of actual child birth and so on um where where most people would know about um all that sort of thing much more than most sanitized modern westerners especially males um have been involved with. So it's no surprise that we get this image, but it's it's yes, Paul uses it both of himself in relation to begetting the Galatians through the gospel, but also in terms of the whole creation that that um uh the whole creation is in travail like a woman in labor waiting to give birth and and creation will be set free from its slavery to decay. this will be the new birth corresponds to something we were talking about in an earlier episode of getting rid of that which is old and decaying so that the new may be born out of the womb of the old as it were.
¶4So, so this [clears throat] is a frequent a frequent image. >> Yeah. Well, I'm not saying this randomly because I've been watching uh documentary about midwiffrey and home births or anything like that. But in this episode, we're going to deal with a question about birth and new birth, as well as should people feel guilty for not going into Christian ministry and why does the New Testament, particularly Paul, blame Adam rather than Eve for the origins of sin. So, our first question is from a uh friend of the show in Liberty Hill, USA, and it's got a question about baptism and water and new birth.
¶5And this is the question we get. Tom, thank you. Thank you for sharing your perspective and allowing iron to sharpen iron. Thank you for engaging with other perspectives, not just those you 100% agree with. That way, one finds wisdom, not just with the answers, but with the truth that one seeks in order to find things and seeking lifelong learning because who can ever know everything about God?
¶6And our interlocular asks, "I have long wrestled with the meaning behind the two sacraments, the bread and the wine, and the baptism of water or maybe fire. Would you be willing to explore with others the theme of water and the Holy Spirit in scripture with an emphasis on the book ends in John? Also, how does this theme of birth connect with the new creation? And do you think the breaking of water could possibly be a picture of baptisms blessing on your ministry and life? Now there's a few things here I don't quite understand from our friend uh particularly what he means by the book ends and John's gospel but when I read this question Tom what came to my mind was John 3:5 and in the New Testament for everyone translation it it says I'm telling you the solemn truth replied Jesus unless someone is born from water and spirit they can't enter God's kingdom Tom, what is the relationship between water and spirit here?
¶7And how is that a theme that perhaps connects with other things in John's gospel? >> Wow. It's a question which like many good questions could have a whole book written about it. And indeed later on in John's gospel in chapter 7, Jesus uses the image of water. Um it says, "If anyone is thirsty, let them come to me and drink." Um, and as the Bible says, out of the believer's heart will flow rivers of living water.
¶8And John um says that Jesus said this about the spirit which those who believed in him were to receive. And then it's picked up as well in John chapter 4 where the Jesus is almost bantering with the woman from Samaria um or woman of Samaria um who has said, you know, what about what's this about? Give me a drink when you don't have a bucket. And Jesus said, "If only you'd known." And and so on. And and he's talking about the gift of the spirit, but water is an image of that gift of the spirit.
¶9And of course, this raises all sorts of biblical echoes going right back to the beginning of Genesis of the the the the primal waters precreation with the spirit of God brooding over the waters to bring new life. And also to complete the set with the Exodus narrative where at the time of the Exodus, God blew with his mighty wind and made a path through the waters so that the people could leave the slavery of Egypt and be on their way to the promised land. um complicated journey though that turned out to be and Paul picks this up as well in Romans 6 and elsewhere 1 Corinthians 10 and various passages where he talks about and baptism in terms of Exodus in terms of coming through the water and the slaves being made free Romans 6 and so on. So, so this is a whole combination of ideas. The danger here is that in Christian tradition, if people simply say you have to be baptized and then you'll be all right, or you have to be a baptized then you have to have the spirit and then you'll be all right.
¶10All that biblical hinterland gets omitted and left out and then this strange to us strange idea of people being plunged into water or splashed with water and somehow this is a good idea and is going to help them in some way. that that seems very strange. But then if we put ourselves back into the position of Jesus and Nicodemus, um Jesus' ministry in John's gospel comes as in the other gospels right after and following from and indeed overlapping with the ministry of his cousin John the Baptist. And John the Baptist is not simply splashing people in water as though that might be good for them. He is reenacting the Exodus.
¶11He's reenacting the entry into the promised land. He is doing something which says to those who are partaking in it, you are God's renewed, restored people. Israel has been waiting to be renewed and restored. And John is saying, this is how God is doing it. Let's do the Exodus thing again.
¶12Only this time, it's not just going to be water. It's going to be fire as well. And there's someone coming who's going to pour going to do that fire. Um, which is the gift of the gift of the spirit itself. So there's when I read John chapter 3, I'm aware that it could easily be simply um you're an ordinary atheist or agnostic, you need to have an inner spiritual experience and we'll call that new birth and then you'll be a Christian and that'll be all right.
¶13I mean, of course, if somebody is coming from outside the faith um without any experience of God, then they do need to be confronted with and to be um uh helped with and and restored by the work of God through giving them this new life, which um those of us who've been Christians a long time, we don't take it for granted, but it's part of part of who we claim to be. But um in in John's world, we're talking about first century Judeans who believed that they were the people of God because they were Abraham's children. We see that later on in John's gospel. We're Abraham's children, so what have you got to tell us? Sort of thing.
¶14And and so Jesus is saying here cryptically but powerfully, don't think that by claiming Abraham as your father that that's all you need. you need to be born again. In other words, this is about the renewal of the people of God. That's the primary thing it's about. And the secondary thing within that is that it's a promise for any individual, whether from the Judeian world or indeed from the Gentile world.
¶15So once you've got all that context going on and those resonances ringing in your head and your heart, then you may be in a position to talk about, well, here is God's kingdom. It's going ahead. How are you going to become part of it? Not just by trying a bit harder, but by becoming a member of God's renewed, restored family and by the work of God's spirit enabling you to be a person of new creation, a person of God's kingdom. And that that's what happens when the wind, which is the spirit, oh that's the other thing, of course, the word for wind and the word for the spirit are the same word.
¶16Um, just to confuse you, we can't do that in English, but they do it in Greek and they did it in Hebrew. So, we have to get used to this to and fro. But, but but, but here's the thing. Jesus challenge to Nicodemus, which is a challenge then which resonates on down the years, is not simply to a new private religious experience, which might well involve being splashed with water and might well involve new personal spiritual experiences, but is about being brought into the people of God who are to be the advanced guard of God's kingdom. And of course, if that's to happen, it's going to be like a new Exodus.
¶17It's going to be like a new creation. I mean, like is the wrong word. It will be a new Exodus. It will be a new creation. Um, and that that is what Jesus is saying to Nicodemus.
¶18Nicodemus, we may imagine at this moment, is thinking, you know, I'm an elder in Israel. I'm a child of Abraham. Um, what's this new guy got to tell me? And Jesus saying, no, God is doing a new thing. Just like in the synoptic gospels, John the Baptist says, don't think that you can say to yourselves, we have Abraham as our father because God is able from these stones to raise up children to Abraham.
¶19So that's the kind of thing that Jesus is now saying. And therefore, water baptism, which almost all Christians down the years have practiced in one form or another. I say almost because the Salvation Army don't use any sacramental action. That's a whole other historical problem there. Um and a modern historical problem.
¶20Um but um most Christians even when they haven't had a theory of it have known that you bring people into God's kingdom family by plunging them in water literally plunging them or symbolically by sprinkling them or whatever. and that that kind of marks them out as people who are now to be part of God's kingdom project for which they need the spirit as well. Now, all that I'm doing so far is really walking around the question and filling it in with more Johannine and biblical detail. But it seems to me once we've done that, we have the makings of a whole theology of baptism and which I've tried to explore by the way in one of the um nearly concluding chapters in my book God's Homecoming. And we may be discussing that in a bonus episode at some point.
¶21I can't remember what our schedule is on that. Um but uh the the the idea of initiation, something needs to happen as a one-off which makes this person a kingdom person whether or not they realize it, whether or not um at the moment they're actually uh alive to what's happened. But God is saying, I'm calling you to be a kingdom person now. Here is my spirit to enable you to be part of that new creation. That that's how it's as it were meant to work.
¶22As a pastor, I know that many different things happen. Um, whether someone's baptized as a baby or whether they're baptized as a teenager or or in in in later life, it's it's it's not an automatic thing. It's something precisely because it is about becoming truly yourself. You have to make it your own. But the it which you are making your own is a gift of God.
¶23Somehow we have to put that little lot together and then we are launched onto the path of ordinary uh kingdom living new Christianity. >> Yeah. So baptism is about new birth. New birth is about baptism. and through around and in the whole experience it represents we have the Holy Spirit that maverick element of the Trinity who goes and blows where he wishes and ushers us forth in the currents of God's purposes and plan for us.
¶24Yeah, that's a great way to put it, Tom. Great way to put it. >> Well, we've got another question. This one is from Joshua Ward from St. Petersburg, USA.
¶25I'm just I'm glad you told it was USA for I would have sworn that was in Russia until like we got the u the additional information there. And this is about guilt about going into ministry or not going to ministry. And this is what Joshua [clears throat] writes to us. Greetings. Thank you for taking the time to provide biblical theology in a digestible downto-earth interpretation.
¶26My question is, should I or anyone else feel guilty for working in careers and having goals outside of ministry? I can't help but to reference how the apostles and many many early Christians live their lives. It just seems like from time to time they became Christians till their deaths that they gave all up to deliver the message of Christ. Not much else mattered. [clears throat] Is anyone not taking on this model uh of not obeying God's calling for us all?
¶27Thank you for your time, Joshua. Uh Tom, I think this is a very good question because one of the most important things people can wrestle with is God's purpose for their lives. You know, and when you know, when I first became a Christian, Tom, after several months, I had a desperate sense that God was calling me to something. I just wasn't sure what whether I should continue my career in the army. I should leave the army and go to university.
¶28Should I go to theological college? And if I go to theological college, what should I do? Should I then come back to the military as a army chaplain? And it was something that I really had to wrestle with for a while. And it wasn't until I actually got through theological college, I actually realized my gifting and my calling was more into the academic world.
¶29But it took me a long time to figure that out. Should people feel guilty because they haven't gone into full-time ministry. And yet, we still want to call out the called, we want people to go into full-time Christian ministry, whether that's chaplain in hospitals, in the army. We need youth pastors. We need elders.
¶30We need deacons. We need vicers, pastors, priests. So, you know, we don't want people just to go into ministry because they're guilted into doing it, which is never a good motivation for everything. So, how do we get people excited about the Christian life? How do we get people called into ministry, but not using guilt as this big stick that we drive people into Christian service?
¶31Yeah, it it's interesting because when I was young, a lot of my friends were wrestling with this question and when I look back now, I think we we were a bit fooled precisely by what I take it as a mistake that our questioner lurches into when he says that um when we look around the New Testament church, everyone is involved in Christian ministry. And the answer is they're not. There are some people who are, but most people are doing ordinary what we would call jobs at work. Paul tells them to get on and work with your hands so that you've got something to contribute to the common person, the and the the poor who need it. Um Paul assumes that ordinary people will have ordinary jobs and that some of those ordinary people will by God be called from that into specific tasks which he enumerates in various places which are both to do with the gifts of the spirit as in as 1 Corinthians 12 but also to do with specific ministries in the church as in Ephesians 4.
¶32And those sometimes overlap but not in a way that you can produce a a final mechanistic list and say I'm at this point or that point or whatever. Rather, as you were saying in a previous question, the spirit blows where the spirit wants and the spirit and transforms people. I have known people who when they've become Christians, their the the the life they have led up to that point, the job that they have done is enhanced. they are able to do it with a new motivation, new purpose. But other people who find that God says to them, actually, I'm going to take the skills that you've got in the job that you've been doing, and I'm going to use it in quite a new way.
¶33I want you to go and be a missionary in um darkest Africa or or in Southeast Asia or wherever it may be. But here's the thing, not everybody is called into ministry all the time. Far from it. Indeed, um I remember talking to a wise old priest when I was much younger about clergy who seemed to have lost the plot. And there are always in any dasis um clergy who the hierarchy um look at and shake their heads and say it would have probably been better if he or she mostly he hadn't been ordained.
¶34And my wise friend said, well, he said, in my experience, some people have a genuine experience of God, which may well be actually a conversion experience, but because nobody's taught them about that, they assume that that is a call to ministry. And so, they offer themselves for ministry. And because the church is often short of ministers, um they're likely to be accepted and trained and they're bit puzzled about this. But then when they get into ministry, it's pretty clear that that was that was not a good idea in the first place. But by then it may be too late.
¶35Um so we have to be a bit careful about this. Um because uh at the same time I I know plenty of people who really did think God was calling him into ministry and who went off to a church selection panel and the church selection panel in its wisdom or unwism said actually we do not think that this is for you. we do not think that you are the man that the church or woman that the church is needing at the moment. And that's often very hard to take and people get badly bruised by that and need pastoral help. But um that's much better that that is said and done early on rather than somebody goes through the whole process and then right at the end is told well sorry no we're not going to ordain you after all.
¶36So there are many turns and twists in all this and um but I I I am very much aware as well that some people who have firmly said to themselves um no God wants people in every possible job therefore I'm going to go and be a lawyer or a chartered accountant or going to go and dig wells in Africa or whatever that sometimes God then says to them um excuse me I've got other ideas you are going to this seminary and you are going to trained for ministry and they go kicking and screaming, but 30 or 40 years down the track, it's obvious that that's what they're needing to do. So, as a pastor, I want to say I've seen all of that. >> Um, and so the main thing is not to assume a blueprint of all Christians ought to be clergy. In fact, I suspect there's a little bit certainly from the British culture of kind of middle class um consciousness there that um when people like me were growing up in the 50s, it was assumed that um nice young men would either become uh doctors or become lawyers or perhaps become clergy. Those were the sort of three professions that that you could do and that they were >> the trinity of professional ministry.
¶37>> They were so socially acceptable. the idea that God might want you to be a refuge collector or that God might want you to be a garage mechanic or whatever. Um, you know, that would be that would be socially unacceptable probably because it meant that you were joining a different class in society and in a classbound society like Britain that that's that's bad news. Um so I think we need to beware of the kind of cultural hinterland as well as the kind of misplaced zeal which says if I was a real Christian I would be prepared to do x y and zed. Well say that to god Lord here I am.
¶38Uh the gifts you've given me you know all of them. I know some of them. If you want to deploy them in this way or that way please show me. My experience is that when people really genuinely ask God for guidance and mean it, then they will get the guidance they need, not necessarily when they want it and not necessarily in the form they wanted, but they will get the guidance. Whether somebody tapping them on the shoulder and saying, "Have you considered that you have the gifts which dot dot dot?" Or some opportunity opening up where they suddenly think, [sighs] "I could do that." And what's more, there's nobody else here who could do it.
¶39So, so maybe maybe God is calling me to do it. You God's call comes in a variety of ways. And and thank God for that. We're not all one of the old Puritans said, "God does not break all hearts in the same way." Um God works individually and of course God wants clergy. Of course God wants preachers.
¶40Of course God wants evangelists, pastors, teachers, etc. Um, but of course, God wants lots and lots and lots of other things as well. And so, discernment is required. And discernment often takes the form not just of a private one-on-one with God, though that's important as the center of it, but discernment with a spiritual director or with two or three wise Christian friends who can look you in the eye and say, "Actually, I really think God may have been preparing you to do this or to do that or not to do this, which you might really rather want to do, whatever." So, all of that comes into play. Um but let's lighten up and not get guilty about the fact that we haven't followed a path which other people thought was a really rather special one.
¶41Um because there will all paths are special. There are no ordinary Christians. There are no passengers. We are all called to be witnesses for God wherever we are, whatever our vocation. >> Yeah.
¶42And Tom, the only thing I would add to that is that it's important to remember that the first Christians did not spend all their time being Christian. They still had to work as tent makers, you know, shepherds, >> fisherman, >> you know, or whatever it was they did. They they they still had to, you know, get on with life. And in some senses, they could be indistinguishable. >> Yeah.
¶43In other sense, they definitely stood out. And I think it was Charles Charles Spurgeon, the great Baptist preacher, who said, "Look, if you can serve God as a tinker, tailor, or a candlestick maker, do it to the glory of God." >> Uh, but that doesn't preclude you from, you know, serving in your church. And in most churches, 80% of the work is done by 20% of the people. So ideally we should be looking for ways in which we can all serve in church. Whether that's leading worship, serving in the worship band, leading a men's Bible study, women's Bible study.
¶44I mean in youth and children's ministry, they're always crying out for volunteers and assistance. >> So you can still be very active and contribute to your church without going into full-time ministry. The one thing I will say, Tom, the one thing I will say, and I think this is becoming more important and more imperative than ever, is people who are involved in ministry need to become good talent scouts. And they need to go out and observing people, helping them discern their calling, and tapping them on the shoulder, saying, you know, I've seen the way you've been leading the, you know, the uh 17-year-old boy's Bible study. you are made for this.
¶45You've got the character, you've got the skills, you know, and I think we need to see more uh pastors, elders, priests, whatever, you know, tapping people on the shoulder and getting them to think about vocational ministry. >> Yeah. >> Uh because I I think that that what I see at the present is a little bit of a lap in the pipeline of people training for full-time ministry. And while I'm very happy for people to serve God as lawyers or garage repairmen or cleaners or you know whatever it is, uh I do want to see more people engaged in vocational ministry. Would you would you agree with that, Tom?
¶46Would you agree with that? >> I would absolutely agree with that. Um but it's it's you've got to have both sides of this. One of the things which um I've heard said many times and which I would endorse is if you can do something else really well and cheerfully into the glory of God, then do it. In other words, um you if you're going to be called to ministry, it must be eating away at you that this is what I have to do and and you've you've just got to do it and and nothing else will satisfy you.
¶47Now, so th those two, what you just said and what I've just said, might seem to be a little incompatible, but actually I think they do converge. And when somebody has been tapped on the shoulder by a friend or a wise pastor and told, "You've got the gifts. I think you should be doing this." then that may well resonate with uh the beginnings of a flame which is going on within them where they have been thinking maybe not even confessing it to themselves um for a while um actually there's something there which I should be doing and then um don't don't hold back um but but don't just don't just go into it as a default um oh well I'll go and be I'll go and be clergy that that could be disastrous Yeah, indeed. Well, I should add as well, we're going to do a bonus episode from your book, God's Homecoming, and chapter 10 includes the topic of human vocation. >> So, this may well be a topic we return to in a bonus episode.
¶48But right now, we're going to take a break. And when we get back, we're going to discuss whether it was Adam or Eve who was responsible for the entrance of [music] sin into the world. More on that topic after this break. [music] If God is real, why does he seem to remain hidden? Is this hiddenenness a test of faith or a proof of divine indifference?
¶49Could it be that God's presence is subtle? perhaps to preserve human freedom. Or is the simplest and most logical explanation just that he isn't there at all? Could it be that God's reality is revealed through history, morality, science, and reason? Or are beliefs merely the hopeful constructs of our culture and psychology?
¶50If God exists, why the divine silence? Is God deliberately staying out of sight, or does his apparent absence actually point to something deeper? [music] Our third question for this week, Tom, comes from Aiden Arch of Edinburgh in the [music] United Kingdom. Aiden writes, "Hi to both of us. I was reading through Romans this morning and came across the passage in Romans 5 indicating that Adam is to blame for sin entering into the world.
¶51This seems to suggest no blame is placed on Eve with other New Testament passages agreeing with this. Why do you think this is the case? Everything I've been able to find so far indicated that this is because he is the man and has responsibility for his family. So Tom, does Adam get all the blame for the fall, for the introduction of original sin, the the penalty and the proclivity to sin? Is that all on Adam?
¶52And was Eve just a bit of a bystander? Because I I can think of a few other passages in the New Testament that emphasize that Eve was deceived. I know there are some Jewish and Christian traditions that do make a lot about Eve's own complicity and ignorance and naivity in terms of what happened in the Garden of Eden. But Tom, could you explain to Aiden um why Adam and Eve are kind of involved in the origins of sin? Yeah.
¶53I mean, I I I in my mind went straight to 1 Timothy 2 where Paul says, and this this too is a puzzling passage, but this is what he says. Adam was created first and then Eve, and Adam was not deceived, but the woman was deceived and fell into trespass. Um, now I've heard people say, well, Adam was even the more to blame because if Eve was deceived, she was kind of muddled about what was going on. whereas Adam wasn't deceived. He knew perfectly well what was happening and he went ahead and did it anyway.
¶54Now I suspect that sort of psychologizing um uh speculation of that sort is not at all what any of these texts is really about. And certainly the passage in Romans ought not to be taken as a way of saying well it's all on Adam and none on Eve. Um, Adam becomes a marker like in chapter 4, Abraham is a marker. Um, and Sarah comes into it as well in in in Romans 4. But often Paul can refer just to Abraham, but really when we stand back, he's referring to Abraham and Sarah and Isaac and Jacob as well.
¶55Um, and in order to say anything in a summary form, and Romans 5:12-21 is one of the most compact paragraphs in the whole New Testament. Um, then simply saying Adam Messiah, Adam Messiah is a way of doing what he does in 1 Corinthians 15 as well as through one man um, through one man, death, resurrection, death, resurrection. So that it's a way of Paul lining up the great salvation historical narrative of the whole of scripture and it's not an attempt to unpack one bit of that and say well Adam but was Eve involved as well or what about Cain who was the first murderer um etc etc um just what's going on about that and I think behind this question also there lurks this whole idea of original sin and how it itself originated and that has had all sorts of ramifications in terms of um uh theology, medieval theology particularly which I just don't think have helped us into an understanding of the New Testament. So I want to take a step right back and say what Paul is doing in Romans 5 is simply saying look here is God's plan from start to finish. You've got Adam, the the original humanity.
¶56You've got the Messiah who is the beginning of the new humanity and that's the basic framework within which everything else works out. And from there we move on interestingly to Romans 8 which is very close actually to Romans 5 in terms of many of its themes. But in Romans 8 the great image is that of the woman giving birth the the the the old the creation um going into labor pains. And it's as though behind this Adam and Messiah um one or the other Paul has got all these other great images as well. And I I would want to see Eve in there too.
¶57Um but I don't in a sense I don't think that's the point about where do we place the blame because even if we were to say well it's clearly Adam's fault because he was a man. He should have known what he was doing. I just don't think that's helpful. And if you even if you include even there as first Timothy does um as though we could then say well it was all their fault. Again I don't think that's the problem.
¶58The problem is that sin is an intruder into God's world which comes in through humans as he says in chapter one worshiping and serving the creature rather than the creator. And once that's happened, then the grim entail of sin and death reaches out. And Paul's whole point is that God then does not just reversing the process, but launching the new creation, which goes beyond just reversing the process and says now it's time for new creation in which humanity, the real Adam if you like w will be ransomed, healed, restored and forgiven. So I think stand back from the pressures which make us want to say um well it was all Adam's faults or well it's all this original sin thing and try to read it in terms of its biblical perspective. Um certainly obviously if you're doing Romans then then the the the larger narrative of scripture is right there in front of you.
¶59though many many people have gone to Romans looking for answers to later Christian dogmatic questions and so have missed the the Old Testament and biblical uh framework. But I think that that's where we need to go. Don't make it an either or of either Adam or Eve. Let's just say that human beings messed up by by idolatry and injustice. God has come to the place of idolatry and injustice to deal with it in Jesus.
¶60That's what the passage is all about. >> Yeah, I think that's a better way of understanding it, Tom, rather than trying to split or proportion the blame uh between Adam and Eve as if Adam was like 70% responsible and Eve was 30% responsible. I I just don't think the the Bible puts it in that way and I don't think we're meant to interpret it that way. And that's certainly not how it comes out in Romans 5. But anyway, that's all we have time for today.
¶61Hope you've enjoyed this episode of Ask Anti Write Anything. In our next exciting episode, we're going to look at the puzzling end of Mark's Gospel. We're going to look at the purpose of the book of Acts and wrestle with the difficult topic of violence in the Old Testament. Now, I know many people will be dying to listen to that, but if you can't wait to get your fix of some Tom Ryd and Mike Bird banter on some good biblical theology topics, then you can become a subscriber to our premium episodes where we are going to talk in depth about the Old Testament and violence, human vocation, and and what it means for Jesus to be the son of God. And Tom, if any of our audience would like to ask us a question, is there a particular website they could go to to ask us or submit their question?
¶62>> It's simply there waiting for you. ask.com. >> If you go there, you can submit your question and who knows, maybe you'll get your question on the program. And before we go, let me add as well that we also have our own YouTube channel. So, if you're, you know, not already watching the show on YouTube, you can.
¶63And it's great because you can view us. You can also get some of these uh episodes that are broken up into like one question and just watch like a single question on YouTube and maybe share it with a friend or send a clip to them. Well, I look forward to seeing everyone next time for our next episode. So, it's goodbye from me, Mike Bird, >> and goodbye from me, Tom Wright, >> and we look forward to you joining us on the next episode of Ask Auntie Wright Anything. Until then, God bless you and take care.
¶64[music]