Grace VS Law, Neville Goddard & The Apostle Paul
Grace VS Law, Neville Goddard & The Apostle Paul
Neville Goddard, a 20th-century mystic and lecturer, did draw upon biblical themes in his teachings, and the concept of “The Law and The Promise” is one of his key ideas. While the terminology may echo the Biblical use of “law” in some ways, it’s important to note that Neville Goddard’s interpretation and emphasis differ significantly. Here’s a breakdown of the similarities and differences:
Similarities
1. Language of “Law”: Both the apostle Paul in the letter to the Galatians, and Neville Goddard use the term “law” in their teachings, albeit with different emphases.
2. Faith and Belief: Both teachings involve the importance of faith or belief
Differences
1. Focus on Imagination and Consciousness: Neville Goddard’s teachings heavily emphasize the power of imagination and consciousness. He suggests that our inner thoughts and mental images have creative power in shaping our external reality. This focus on conscious creation is not the primary emphasis in Paul’s teachings.Paul’s focus is on liberation.
2. Individual Empowerment: While Paul’s emphasis is on the grace of God and the redemptive work of Christ, Neville Goddard’s teachings often focus on the individual’s ability to consciously create their reality. It’s a more proactive and personal empowerment approach, where individuals are encouraged to use their imagination and beliefs to manifest desired outcomes.Paul is focused on our liberation through faith.
3. Promise as a Creative Act: In Neville Goddard’s “The Law and The Promise,” the promise is presented as a commitment from a higher aspect of oneself or consciousness to fulfill one’s desires. This is a unique aspect not directly paralleled in Paul’s writings, as he is not focused on fulfillment of desires.
4. Metaphysical Interpretation: Neville Goddard’s teachings are often associated with New Thought and metaphysical interpretations of biblical concepts. His emphasis on the practical application of imagination and consciousness for manifestation remains materially focused, whereas the Bible’s message is on the spiritual.
While both Paul and Neville Goddard use terms like “law” and discuss the role of faith, the focus and interpretation of these concepts diverge significantly. Of course, Paul is the ORIGINAL author of the Law and Promise, let’s remember that. Paul’s teachings center around the grace of God and justification through faith in Christ, while Neville Goddard’s teachings center around conscious creation and the power of imagination in shaping one’s reality. The theological and metaphysical frameworks within which these teachings are distinct.
In super simple terms, when Neville Goddard talks about “the promise,” he is referring to the idea that your inner beliefs and imagination can act like a promise from a higher aspect of yourself or consciousness. It suggests that what you strongly believe and imagine in your mind has the potential to manifest in your external reality. So, “the promise” is like the commitment or assurance that your thoughts and beliefs have creative power and can influence the outcomes in your life. It’s about the notion that imagining and believing in a certain outcome can bring it into reality.
In a sense, Neville Goddard’s concept of “the promise” DOES align with the biblical idea of faith. He encourages individuals to have faith in the creative power of their own thoughts and beliefs. By consciously imagining and holding strong beliefs about the desired outcomes, one can, according to Neville Goddard, bring those outcomes into reality. So, at its core, his teaching involves having faith in the creative capacity of your own consciousness.
Paul’s focus in Galatians is primarily on the concepts of justification, grace, and faith.. He emphasizes salvation through faith in Christ, contrasting it with a works-based approach tied to the Mosaic Law. His intent is to establish the unique role of Christ in the redemptive process.
While both touch on the idea of faith, their applications, underlying principles, and ultimate messages diverge significantly. It’s crucial to approach each perspective with an understanding of its own unique context and teachings.Noteworthy is that Neville had several mystical experiences which led to him focusing his teachings on the subject of grace, faith, and the promise!
So what iis the point in even making these distinctions of the two different views on “Law and The Promise” Or Law vs Grace? Well, I don’t want you to be misled, it is that simple!
Let’s dive into Neville Goddard’s concept:
Tonight’s subject is “Grace versus Law.” We’re told in the very first chapter of the Book of John, “The law was given through Moses; grace and truth came through Jesus Christ.” Unnumbered volumes have been written about this grace versus law.
Tonight I’m speaking not through theory; I’m speaking from experience. And so we’re called upon to pass on to other generations, succeeding generations, our testimony. As we’re told in the 1st epistle of John, 1st chapter, the first three verses: “That which was from the beginning, that which we have heard and seen with our eyes… that which we have seen and heard we proclaim also unto you, so that you may have fellowship with us.” For these are the two births that take place in every individual in the world. No one brings about his own physical birth; he is born by the action of powers not his own. And no one brings about his own spiritual birth; he is born by the action of powers beyond his own. The first, we admit we are here, clothed in this garment of flesh. We find ourselves here, but we know we never had a thing to do about it; it’s simply we found ourselves here. So you will find yourself born spiritually in the same miraculous manner. You’ll be born from above, just as you are born here from below. Here, we are born from below from the womb of a woman. Then will come another act, God’s mightiest act, and you will be begotten and born from above by the action of powers not your own.
We turn first to the law. In the very beginning, God established the law of identical harvest: “And let the earth put forth vegetation, trees yielding seeds, and fruit trees bearing fruit in which is their seed, each according to its own kind” (Genesis 1:11). Here we find the harvest is nothing more than the multiplication of the identical seed. “Be not deceived; God is not mocked, whatever a man sows, so shall he reap” (Galatians 6:7). That’s in this world, this law. Tonight I will show you what I have found about this sowing.
Causation in our world is really mental. It was not always known as a mental state. It was believed in the beginning to be physical, and so laws were instituted and men abided by these laws outwardly; they observed the law. Then came the great revelation of “grace” that interpreted the law, thus bringing grace. “For,” said he, “do not think that I have come to abolish the law and the prophets. I have come not to abolish them but to fulfill them.” And then he interprets law for us and puts it on a mental plane: “You have heard it said by men of old, ‘Thou shalt not’” and he states it; “But I say unto you,” and then he puts it on an entirely different level. And not one statement conveys it more graphically than, “You’ve heard it said of old, ‘Thou shalt not commit adultery.’ But I say unto you, to look upon a woman lustfully is to have already committed the act with her in your heart’” (Matthew 5:27). Not to restrain the impulse, that’s not good enough; but not having the desire, then you haven’t committed the act. But to have the desire and because of the consequences of your act, you restrain the impulse, that is still not good enough. The act was committed with the impulse.
Now here, we are on an entirely different level, a mental level, and this is what I discovered about this level. I could stand here physically and see any part of this world mentally by assuming that I am there, and then viewing the world from that assumption rather than thinking of that state. Standing here, if I desire to be elsewhere, although at the moment, my reason tells me I can’t afford it, my senses tell me I haven’t the time — you’re committed, you’ll be here next Friday; you couldn’t get there and be back, so here you are — you’re stuck. But I desire to be elsewhere. So reason and my senses deny that I could be because I just shouldn’t be there. But standing here, let me now assume that I am where I would like to be, and then let me mentally view the world from that assumption as though it were true, just as though it were true.“
I’ll let you explore more of this interesting lecture called “Grace vs Law” by Neville Goddard on your own, but you can see that what Neville is doing is excluding himself from the typical jargon of the New Thought movement entirely, by taking this distinctive approach to reality creation. There are no methods here, no magic tricks as was typical of the era. No affirmations, no vibrational talk, just a faith based concept. Grace vs Law. Neville is surely on to something, and only by testing this mental imagining can you decide if he has a point or not.
I want to finish this podcast by simply reading you Paul’s letters to the Galatians, all of them, just so that you can get a feel for the difference in teachings. I would like to see every student of the Law of assumption dig into the actual Bible, after all this is the standard reference book that is used, This way you’ll have armed yourself with the true words that are written in it. It is easy tp be taken for a ride these days, the internet has so much desinformation to offer. You don’t have to read the whole Bible in one sitting, give yourself time.
The commonality in the writings of Neville vs Paul, is that there is an emphasis on letting go of the fight. To put down the constant motivation to do do do,, to think think think, rather, what they want you to do is to feel. Feel it easy, feel it real, feel it blessed. Feel love awe and humility that the work is already done.
The Apostle Paul,
The Apostle Paul, originally known as Saul of Tarsus, was a significant figure in the earliest days of Christianity. Paul’s life and his contributions to the formation of the early Church are incredibly interesting. His views on Law vs Grace are clear and this was obviously important to him, but what did he mean by The Law and The promise, and Law vs Grace?,
Conversion Experience
Paul was born in Tarsus, in modern-day Turkey, in the first century AD, perhaps five or ten years after the birth of Jesus. He was a Roman citizen by birth. He was a Pharisee and a zealous persecutor of so-called Christians before his conversion.
Paul’s life took a dramatic turn on the road to Damascus, where he had a profound encounter with the risen Christ. This experience led to his conversion, and he became a fervent follower of Jesus Christ. A mystical experience very often has this life changing effect on an individual! Nothing quite like a personal encounter or experience to convince you!
Relationship with Christ
Although Paul did not have the opportunity to physically accompany Jesus during his earthly ministry, his encounter on the road to Damascus so profoundly shaped his understanding of Jesus as the Messiah and the Son of God.
He argued that salvation is a gift from God, received through faith in Christ, and not something earned through adherence to the Mosaic Law. (he “Mosaic Law” refers to the collection of commandments, statutes, and ordinances given by God to the Israelites through the prophet Moses. This set of laws is primarily found in the first five books of the Bible, known as the Torah or Pentateuch, which includes Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.)
Who else penned the new testament?
Paul is one among four authors of the new testament, — Matthew, Luke, John, and Paul — three of them had direct connections to Jesus during his earthly ministry: Paul did not.
Matthew was one of the twelve disciples chosen by Jesus. He personally KNEW Jesus…can you imagine? Before becoming a follower of Christ, Matthew was a tax collector. He is credited with writing the Gospel of Matthew.
John was also one of the twelve apostles and is often referred to as “the disciple whom Jesus loved.” John had a close relationship with Jesus and is the author of the Gospel of John, as well as the three Epistles of John and the Book of Revelation.
Luke was not one of the twelve disciples, but he was a companion of Paul. He is the author of the Gospel of Luke and the Acts of the Apostles. While Luke did not directly witness Jesus’ ministry, he gathered information from eyewitnesses.
Paul, or Saul of Tarsus, is known for his letters to various early Christian communities, including the Book of Galatians.whish is what I am going to read to you today.
The Book of Galatians was written to address issues to counter the influence of certain Judaizers who were promoting a distorted version of Christianity by emphasizing the importance of adherence to laws and rituals.
Here are some key points regarding Grace vs. Law:
- Faith as the Means of Justification:
- Paul argues that individuals are justified before God not by their observance of the Mosaic Law but by their faith in Jesus Christ. In other words, salvation comes through trusting in Christ’s atoning work on the cross.
- The Limitations of the Law:
- The Law, as given to Moses, had a specific purpose in the redemptive history of God’s people. However, Paul asserts that the Law was never intended to be the ultimate means of justification. Instead, it served as a temporary guide
- Freedom from the Curse of the Law:
- Paul contends that reliance on the Law for justification brings people under a curse because no one can perfectly keep the Law. The Law exposes our inability to meet God’s perfect standards and thus highlights the need for a Savior.
- By trusting in Christ, believers are set free from the curse of the Law, finding righteousness through faith rather than through their own works.
In essence, Paul is making a strong case against a works-based salvation. The message is grounded in the understanding that humanity’truly has an inability to be perfect, but that is okay! This aligns with the concept of grace through faith.. Faith, not Law. Love, not Law is the message. Joy, not Law. Trust,not Law.Yes, the very essence of the very best manifestation teachers is to be found right here, but let’s not reduce Paul’s message to materialism, rather. Let’s hear what he intends for us to hear. Your liberation is already won.
Galatians
Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
And all the brethren which are with me, unto the churches of Galatia:
Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
To whom be glory for ever and ever. Amen.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.
For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
But I certify you, brethren, that the gospel which was preached of me is not after man.
For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.
For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it:
And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
But when it pleased God, who separated me from my mother’s womb, and called me by his grace,
To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
But other of the apostles saw I none, save James the Lord’s brother.
Now the things which I write unto you, behold, before God, I lie not.
Afterwards I came into the regions of Syria and Cilicia;
And was unknown by face unto the churches of Judaea which were in Christ:
But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.
And they glorified God in me.
Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.
And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.
But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me:
But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
Only they would that we should remember the poor; the same which I also was forward to do.
But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
We who are Jews by nature, and not sinners of the Gentiles,
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
For if I build again the things which I destroyed, I make myself a transgressor.
For I through the law am dead to the law, that I might live unto God.
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
Have ye suffered so many things in vain? if it be yet in vain.
He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
Even as Abraham believed God, and it was accounted to him for righteousness.
Know ye therefore that they which are of faith, the same are the children of Abraham.
And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
So then they which be of faith are blessed with faithful Abraham.
For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
And the law is not of faith: but, The man that doeth them shall live in them.
Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
Now a mediator is not a mediator of one, but God is one.
Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
But after that faith is come, we are no longer under a schoolmaster.
For ye are all the children of God by faith in Christ Jesus.
For as many of you as have been baptized into Christ have put on Christ.
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.
Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
But is under tutors and governors until the time appointed of the father.
Even so we, when we were children, were in bondage under the elements of the world:
But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
To redeem them that were under the law, that we might receive the adoption of sons.
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
Ye observe days, and months, and times, and years.
I am afraid of you, lest I have bestowed upon you labour in vain.
Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.
Ye know how through infirmity of the flesh I preached the gospel unto you at the first.
And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.
Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.
Am I therefore become your enemy, because I tell you the truth?
They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.
But it is good to be zealously affected always in a good thing, and not only when I am present with you.
My little children, of whom I travail in birth again until Christ be formed in you,
I desire to be present with you now, and to change my voice; for I stand in doubt of you.
Tell me, ye that desire to be under the law, do ye not hear the law?
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
But Jerusalem which is above is free, which is the mother of us all.
For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
Now we, brethren, as Isaac was, are the children of promise.
But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
So then, brethren, we are not children of the bondwoman, but of the free.
Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
For we through the Spirit wait for the hope of righteousness by faith.
For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
Ye did run well; who did hinder you that ye should not obey the truth?
This persuasion cometh not of him that calleth you.
A little leaven leaveneth the whole lump.
I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
I would they were even cut off which trouble you.
For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
But if ye bite and devour one another, take heed that ye be not consumed one of another.
This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
But if ye be led of the Spirit, ye are not under the law.
Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Meekness, temperance: against such there is no law.
And they that are Christ’s have crucified the flesh with the affections and lusts.
If we live in the Spirit, let us also walk in the Spirit.
Let us not be desirous of vain glory, provoking one another, envying one another.
Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
Bear ye one another’s burdens, and so fulfil the law of Christ.
For if a man think himself to be something, when he is nothing, he deceiveth himself.
But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
For every man shall bear his own burden.
Let him that is taught in the word communicate unto him that teacheth in all good things.
Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
And let us not be weary in well doing: for in due season we shall reap, if we faint not.
As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
Ye see how large a letter I have written unto you with mine own hand.
As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.
Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
