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In this interview, Acts 29 Director Scott Thomas shares some great wisdom on the top 5 qualities for a successful church planter, some wisdom for those considering planting, and his “one thing” for church planters.

This one is a “can’t miss.” Tweet it up.

Be sure to check out Pastor Scott's recent post Am I a Church Planter? on the new Acts 29 site for more on the qualities of a successful church planter.

For more from Dustin Neeley, check out Church Planting for the Rest of Us.

Acts 29 Network

A network of churches planting churches for the glory of Jesus. Get more info.

Why Your Pastor Should Outsource His Mind series: Click | View Series

The last post showed why a pastor should outsource his mind by hiring an assistant. This post will offer some guidance on how to choose a good pastoral assistant.

Basic Requirements for an Assistant

If outsourced properly, your assistant should have at a minimum two basic giftings: adaptability and discernment. These may be the counter to your weaknesses, allowing for a fuller response to the needs of your ministry, or they may be enhancements to the collection of talents and gifts the Lord has given you.

1. Adaptability To Change

Church plants are static in only one area—change. At Mars Hill we have found the only constant in our work here in Seattle (and now Albuquerque) to be never-ending, always-fluctuating change. For assistants, the ability to take the changes that are sure to come and approach them with a correct heart and mind is a priceless gift.

An assistant’s job is to build systems to catch as much work from the pastor he serves and to carry out the tasks quickly and efficiently. As the work in the ministry changes, those systems are made obsolete. A correct approach to this inevitability is to simply start from scratch and build new systems if the ones that were created weeks or months ago are now outdated.

An incorrect approach is to stubbornly hold onto old systems, now defunct, simply because they are how things have been done. God brings new things into our ministries to test and shape us; to respond to the new issues in the same manner as the old is a foolish way of doing his work and will result in frustrated pastors, assistants, and church members.

2. Discernment

An assistant should know who needs to have contact with the pastor served. A proper understanding and sometimes a Spirit-directed knowledge of who is truly in need of the pastor's time is crucial.

It is easy for an assistant to read over hundreds of emails and letters and to file each request in its appropriate box: “He needs to read the website,” “She needs to take the membership class,” “They need marital counseling and the pastor I serve doesn't have that responsibility,” “He needs a half-hour phone conversation,” “A simple form email will suffice for these people,” “This guy is Satan and ‘delete’ will work just fine.” The workday continues in this vein because, hey, the systems were built for efficiency and strength of the ministry, so let's use them.

In this routine and task-completion mode, discernment is indispensable as the Spirit nudges an assistant toward a particular email that could easily be handled personally by the assistant or directed to another staff person, but is truly meant for the pastor. I have seen this many times at Mars Hill. God has brought many men forward to carry the counseling load for our people and relieve Pastor Mark of this role, so he can focus on the pulpit and future of the church. Yet when I served as his assistant, there were emails that came into his inbox that I knew could easily and quickly be directed to someone else, but the Spirit led me to pass them on to Pastor Mark instead. The fruit that comes from these instances is great and simply confirms that discernment is needed.

Before You Pick Your Assistant

Read A Message to Garcia by Elbert Hubbard. This title has been highly recommended reading for assistants at Mars Hill Church. "A Message to Garcia" shows a great example of the type of person each pastor should pursue as his assistant.

Remember that the job description is written by you. This article is general because the tasks that Mars Hill assistants carry out are specific and tailored to each pastor. For some, the qualifications and job description include budgeting, tech support, and scheduling; for others editing, research, proofreading, and inventory; for others still, project management. The point is that for each pastor a specifically tailored assistant was found and is now leveraged to make the ministry more efficient and sane so that the gospel can go out.

If you do not yet have an assistant I would recommend that you squeeze your budget like you haven't before and hire one. The benefits we see at Mars Hill are great. As a member of this church it is good to know that the pastors are working in their giftings and that there are men and women in place to enhance their ministries. These people were hired based on the strengths and weaknesses of each pastor, so the resulting assistants vary in skill, experience, and gifts. There is no cookie-cutter model, so trust and pray that the Lord will bring you the help you need in just the right way.

Know that we pray for you and your churches constantly and love being a part of the greater movement God is working out in our country and world.

Assistants: Listen Up

Listen to Humble Service: The Ministry of Timothy. This Mars Hill sermon deals with the topic from a scriptural standpoint and gives a reference point for those seeking to be an assistant.

Pastor AJ Hamilton is the Executive Pastor for Mars Hill Church’s Albuquerque campus. You can watch his amazing testimony and read his previous Resurgence posts here.

Pastor Mark

Get the latest content from Mark Driscoll, the preaching pastor at Mars Hill Church. See More.

I recently had the privilege of guest lecturing at the University of Texas on the topic of the Resurgence of Mission & Reformed Theology in America. Eileen Delao-Flynn, Professor and Religion writer for the Austin American-Statesman, was kind enough to extend me the invitation to address her Journalism & Religion class. The entire lecture would be too long to reproduce here. However, I have included a section on “Resurging Calvinism” below.

The "New Calvinism"

In an article entitled “10 Ideas Changing the World Right Now,” TIME magazine numbered the "New Calvinism" as the third most influential idea changing the world in 2009. In an effort to explain this "New Calvinism," New Calvinists are laboring to shake off a fundamentalist, religious image and articulate the old gospel in fresh, biblically faithful ways. They are making five important distinctions:

1. Gospel/Religion:

New Calvinists point out that the Gospel is not Religion. This came as a surprise to some of the students. Religion says, “You must impress God,” but the gospel says, “Jesus impressed God for you.” Religion says, “Perfect yourself and God will be happy.” The gospel says, "We are all imperfect people, but Christians cling to a perfect Christ who obtains the pleasure of God for them." The gospel is good news, but religion is burdensome news. Religion tells us to perform for God, but the gospel reminds us that Jesus has performed perfectly on our behalf. The Gospel is not Religion.

2. Us/Them:

The Gospel makes a distinction between arrogant separatism and humble evangelism. It doesn't exaggerate an Us/Them mentality. New Calvinism doesn't evangelize out of superiority but empathy. We recognize that we all need Jesus before the judgment of a holy God. The only difference between true Christians and non-Christians is that Christians are recipients of God’s grace in Christ. But we all are equally in need of that grace. There's not one person in this world who needs God's saving grace more than anyone else. The New Calvinism does not pit the human race against one another—Us versus Them—but views all humanity in light of our standing with God.

3. Big/Small:

New Calvinism is recovering a gospel that is bigger than "fire insurance" from hell. It is articulating the gospel as “good news” for the whole world—society, culture, people, and the environment. The gospel is not an LCD, a lowest common denominator of the bare minimum facts you have to believe to get into heaven. Rather, it is a TOE, a theory of everything that addresses God’s purpose for humanity, society, culture, cities, environment, justice, and the future. It possesses an explanatory power that addresses everything from human motivation to environmental concerns. New Calvinists are embracing all goodness, truth, and beauty as God’s truth, goodness, and beauty, and redemptively engaging those things that are false, ugly, and evil. The gospel is much bigger than people think, but it is not smaller than personal redemption.

4. Conservative/Liberal:

New Calvinists are distancing the gospel from politics. They are not preaching a political gospel, though the gospel does have political implications. In short, Jesus is not a Republican or a Democrat.

5. Urban/Suburban:

New Calvinists are returning to the city, to engage the beauty and brokenness of urban life. They are recovering a commitment to justice and mercy in the city, returning to cities from the white suburban flight.

Where Do These Distinctions Come From?

These distinctions are the direct result of a high view of the sovereignty of God—his reign over all of life, not just in so-called religious matters. These distinctions flow from a big gospel that can be articulated as the good news that Jesus has defeated sin, death, and evil through his own death and resurrection and is making all things new for those who hope in him. The dying-rising-from-the-dead Messiah alone has the power to break the back of evil, redeem sin, and exchange life for death. It is the gospel that awakens us to this marvelous news.

Continuity from the Old to the New Calvinism

Much more could be said regarding this resurgence. One student asked what remains the same between the "Old Calvinism" and the "New Calvinism." There is much more continuity between the New Calvinism and John Calvin than with some of his followers. However, what essentially remains the same is the soteriological core—God's sovereign grace in redeeming broken sinners, which has been popularly captured by the TULIP acronym: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints (limited atonement appears to be more negotiable among the New Calvinists). This understanding of God’s sovereignty over salvation extends into a life lived under his sovereignty post-salvation.

The TULIP is flowering more vibrantly than it has for some time in the U.S. The Reformed resurgence has led to a missional resurgence that is set on holding the formerly "liberal" and "conservative" agendas together with the gospel, promoting robust engagement of social, cultural, and spiritual spheres of life. In this regard, the New Calvinism has more in common with the Calvinism of Abraham Kuyper, who argued that Calvinism is not merely a soteriological system, but an entire life- and worldview. The New Calvinism is broader than some of its narrower conceptions. All in all, I believe this resurgence is a very positive resurgence, a winsome Calvinism for the 21st century that advocates a whole gospel for the whole person and country.

Re:Sound

The musical arm of the Resurgence offers music that is theologically unified, stylistically diverse, and musically excellent. Find out more.

Is God's law a delight, or a drag? You would probably say the answer is a little complicated. Many of us who work hard to remain focused on the gospel as our hope before God have an almost visceral reaction to "the law," particularly when it is presented as a means of obtaining or maintaining peace with God. This is good. The law is never our hope. Jesus is.

However, the law is "holy, righteous and good" (Romans 7:12) and  Scripture tells us how "blessed" is the man who "delights" in the law (Psalm 1). The Psalmist says, "Oh how I love your law! It is my meditation all the day" (Psalm 19:97). The apostle Paul also says, "I delight in the law of God in my inner being" (Romans 7:22). Why do (should) the people of God love the law? Here are 3 reasons.

1. In the law we have divine direction.

God has not left us alone to figure out what is right and wrong. He has graciously spoken clearly, and we now know the difference between good and evil. In the law we see the character of God and his will to be carried out on earth as it is in heaven. For example, we not only know that God calls us to do good to others in some general sense, but more specifically that we should be hospitable, loving, generous, and patient. He tells us what he desires of us. This is itself grace. We can delight that God has been kind enough to tell us what he requires of us (Micah 6:8).

2. Through the law we uncover our sin.

The law of God not only shows us God's will, but it also acts as a mirror that exposes our sin and falsehood. In the law we see God's standards and commands, but we also see how quickly we break them (Romans 7:7-25). As we have broken the law, it breaks us. The law is used by God to afflict our conscience so that we feel the weight of our guiltiness. And this is a reason to love the law, as it can eventually destroy our pride and any confidence we put in our ability to measure up to God's standards.

3. By the law we are led to the gospel.

In showing us the will of God, and our inability to keep it, the law leads us to see our need for mercy and grace. As many like to say, before we can know and embrace the "good news" of redemption and restoration in Jesus, we must first know and embrace the bad news that we are condemned as law-breakers and under the curse of God. It functions as one of the tools that God uses to prepare us to meet Jesus. So, we love the law as it leads us to see our need for grace and the beauty of the gospel against the backdrop of our guilt and corruption.

But here's the rub: we can only love the law after it has been fulfilled by Christ on our behalf. The law will only be a delight to us after we have found life by the gospel. 

For without the gospel, in the law we only find standards unmet and guilt without relief. We wind up sharing Martin Luther's frustration with the call to "love the Lord your God with all your heart and with all your soul and with all your mind," and say with him, "Love God? Sometimes I hate him!" Apart from the gospel the law leaves us broken and needy.

It is in the gospel where God's standards are met, his law is fulfilled, sin is forgiven, and we are restored to him. The reality of our justification before God through Christ liberates us from the law's condemning power and produces in us a delight in God's law and a motivation to keep it for God's glory and our good.

Is the law our delight? It really depends on whether the gospel is our hope and boast. If it is, then the law does not condemn us, but guides us. It shows us God's way, reminds us of our need for the gospel, and as we walk in it the law leads toward the good of our neighbors and praise of our God (Matthew 5:16). That is our delight.

Re:Train

The Resurgence Training Center (Re:Train) prepares missional leaders for ministry. View the professors, catalog, and application at retrain.org.

I've been asked several times in the last couple of days about whether I'm upset about the new remix of "We Are the World."



The Christians contacting me about this are disturbed by what they see as a startling omission from the '80s-era song in its 21st century update, performed by artists in support of Haiti relief. Willie Nelson's line "As God has shown us by turning stone to bread..." is gone. These Christians are outraged, and they wonder if I am too.


Well, yes, I am outraged. Willie Nelson should have been invited to participate. He's still every bit as talented as he was in 1985, and if Nick Jonas can be invited, then certainly Willie should've been too.


Oh wait.



That's not what these folks are outraged about. They're afraid this is indicative of the secularization of American pop culture, and that there should be a Christian backlash.



But wait, again.



God didn't turn stones into bread. 

It was Satan, not God, who suggested our Lord Jesus turn rocks into bread (Matt. 4:3-4). God sends bread down from heaven (Exod. 16), a Manna he ultimately gives to us in the body of Jesus (Jn. 6), signified in the communion meal (1 Cor. 11).


Misguided Christian Outrage

These Christians mean well. They don't want to see the gospel disrespected. But there's something parabolic here, I think. It's the same sort of thing we see when Stephen Colbert interviews a U.S. Congressman who wants to legislate the Ten Commandments in federal courthouses but can't name them. We'd almost rather have the affirmation than the revelation.


Why are we so desperate to see "God" affirmed by the outside culture, even when the "God" they're talking about more closely resembles Zeus (or, as in this case, Lucifer) than Yahweh? When we reach this point of perpetual outrage, are we closer to identity politics than gospel proclamation? I'm afraid so.



Could it be that the problem is we really want the reassurance that we're "normal"? We'd like a shout-out in our pop culture and our political speeches to signify that we're acceptable, that Christianity isn't really all that freakish. But, if that happens, apart from submission to the Cross, is it really Christianity anymore (Jas. 4:4)?


Preaching vs. Product Placement


What if, instead, we loved the world the way God does (Jn. 3:16), and not the way the satanic powers ask us to? What if we loved the world through verbal proclamation and self-sacrificial giving, not by seeking product placement for the Trinity? Rather than expecting our politicians and musicians and actors to placate us with platitudes to some generic god, let's work with them where we can on "doing good to all people" (Gal. 6:10). Let's proclaim the God of a crucified and resurrected Lord Jesus. And let's teach our kids and our converts the actual content of the biblical revelation.


That project is more difficult than signing Facebook petitions. But it's more Christian than pouting when our culture mavens misspell "Elohim" on the golden calves we've asked them to make for us.

You can find Dr. Moore’s writing and preaching at Moore to the Point.

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1. The opportunity for extensive culture-making in the U.S.

In an interview, sociologist Peter Berger observed that in the U.S. evangelicals are shifting from being largely a blue-collar constituency to becoming a college educated population.

His question is, will Christians going into the arts, business, government, the media, and film

• assimilate to the existing baseline cultural narratives so they become in their views and values the same as other secular professionals and elites?
• seal off and privatize their faith from their work so that, effectively, they do not do their work in any distinctive way?
• or will they do enough new Christian 'culture-making' in their fields to change things?

2. The rise of Islam

How do Christians relate to Muslims when we live side by side in the same society? The record in places like Africa and the Middle East is not encouraging! This is more of an issue for the Western church in Europe than in the U.S., but it is going to be a growing concern in America as well.

How can Christians be at the very same time a) good neighbors, seeking their good whether they convert or not, and still b) attractively and effectively invite Muslims to consider the gospel?

3. The new non-Western Global Christianity

The demographic center of Christian gravity has already shifted from the West to Asia, Latin America, and Africa. The rising urban churches of China may be particularly influential in the future. But the West still has the educational institutions, the money, and a great deal of power.

What should the relationship of the older Western churches be to the new non-Western church? How can we use our assets to serve them in ways that are not paternalistic? How can we learn from them in more than perfunctory ways?

4. The growing cultural remoteness of the gospel

The basic concepts of the gospel—sin, guilt and accountability before God, the sacrifice of the cross, human nature, afterlife—are becoming culturally strange in the West for the first time in 1500 years. As Lesslie Newbigin has written, it is time now to 'think like a missionary'—to formulate ways of communicating the gospel that both confront and engage our increasingly non-Christian Western culture.

How do we make the gospel culturally accessible without compromising it? How can we communicate it and live it in a way that is comprehensible to people who lack the basic 'mental furniture' to even understand the essential truths of the Bible?

5. The end of prosperity?

With the economic meltdown, the question is, will housing values, endowments, profits, salaries, and investments go back to growing at the same rates as they have for the last twenty-five years, or will growth be relatively flat for many years to come? If so, how does the Western church, which has become habituated to giving out of fast-increasing assets, adjust in the way it carries out ministry? For example, American ministry is now highly professionalized—church staffs are far larger than they were two generations ago, when a church of 1,000 was only expected to have, perhaps, two pastors and a couple of other part-time staff. Today such a church would have probably eight to ten full-time staff members.

Also, how should the stewardship message adjust? If discretionary assets are one-half of what they were, more risky, sacrificial giving will be necessary to do even less ministry than we have been doing.

On top of this, if we experience even one significant act of nuclear or bio-terrorism in the U.S. or Europe, we may have to throw out all the basic assumptions about social and economic progress we have been working off for the last 65 years. In the first half of the 20th century, we had two World Wars and a Depression. Is the church ready for that? How could it be? What does that mean?

Copyright © 2010 by Tim Keller. Used by permission.
Check out more content from Dr. Keller at Redeemer City to City.

Resurgence Literature

Re:Lit is a ministry of Resurgence. There you will find a growing line of books to help guide the resurgence of the new reformed. Find out more.

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Michael Horton explains moralistic therapeutic deism and how it shows up in our churches and literature.

In this interview series, Mars Hill PR Director Nick Bogardus interviews Dr. Michael Horton. For more information and resources from Dr. Horton, check out White Horse Inn.

Exchange Conference

June 17-18, San Diego: A conference about identifying the Truth and the Lie of life. Learn more.

You Actually Have to Pray Series: Click | View Series

Arguing and Inquiring are OK

One of the things we notice in the Bible, perhaps to our surprise, is that God doesn’t mind us arguing with him. In fact, he seems to welcome it if we do it humbly and on the basis of his revelation. God’s Word is ours to be wielded in prayer. This should be a further incentive to read, memorise, meditate upon, and study Scripture. Ransack the Bible for promises and take them to him in prayer. He invites us to do so.

Besides this, there may be things that God has spoken prophetically about your life, the church, your family, and the city. Such things are not simply to occupy journals from yesteryear. Don’t treat them like museum spectacles behind glass. Seek God with them. Jeremiah 33:3 says, “Call to me and I will answer you, and will tell you great and hidden things that you have not known.” God does not reward passive fatalism, but aggressive faith. If this seems an overstatement, you need to read the Gospels again. Not to mention the prayers of Moses, Samuel, Elijah, and the apostles in Acts.

Strategic Petition

Nehemiah does not waste time being ‘spiritual.’ He expects things to get done. We need to be persuaded of this principle since there is no end of nonsense talked, and written, by people who seem to see prayer as an exercise in piety. This can especially be so when prayer is discussed in a purely devotional context.

“O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight to fear your name, and give success to your servant today, and grant him mercy in the sight of this man” (Neh. 1:11).

There is a scatter-gun approach to praying which betrays a lack of any expectation. We talk but we give the impression that God is probably not listening and definitely not very interested. Such praying is close to what Jesus describes in Matthew 6:7, “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words.” It’s clear that certain praying gets nowhere near the ears of God since it is a mere religious exercise and is offered up to no one in particular.

Faith Grows With Exercise

Besides mere piety, the other thing Nehemiah avoids in his prayer found in Nehemiah 1 is vain unreality. It seems that true faith grows as it is exercised, like a muscle. We learn to ask for things from God as we learn his ways and get to know him. This is described in John 15, but also illustrated in Genesis 18 when Abraham’s prayers for Sodom and Gomorrah become progressively bolder. Additionally, P. T. Forsyth says, “Lose the importunity of prayer . . . lose the real conflict of will and will, lose the habit of wrestling and the hope of prevailing with God, make it mere walking with God in friendly talk; and precious as that is, yet you tend to lose the reality of prayer at last.”

Modest Prayers

Some will be dissatisfied with modest praying that is based on genuine faith and instead offer grand requests based on phony ‘faith.’ God calls us to consistent partnership with himself, so it is more likely that we will be called upon to pray for incremental, but consistent, growth in kingdom advance rather than the entire salvation of the city by this afternoon. The striking thing here is that Nehemiah does offer up prayer for 5 months, but the only request we know he makes is this one: “Lord give me favour with the King.” Nehemiah, where’s your faith!? Ask God for more! But Nehemiah is wiser. He knows he has a life calling. He is going to have to pray every victory in at a time. Each one is still a miracle.

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Fatal Flaws of a Leader series: Click | View Series

The Challenge of Sexual Purity

A month or so ago, I was talking with the counselor at my church and he told me that sexual addiction is the number one problem among men with whom he counsels. This scares me to death. We live in a cesspool of explicit pornography and graphically displayed sex that is hard to escape or avoid. I have been faithful to my wife for 41 years, and, with God’s help and grace, intend to keep it that way. It is an increasing challenge.

Flee Youthful Passions

2 Timothy 2:22 says, “Flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.” Although I am not young any longer, the advice still stands. I need to run away from movies, books, magazines, music, and web sites that displease the Lord and can cause me to go down a road that can be hard to come back from.

The song A Pure Heart by Rusty Nelson speaks volumes to me. Its lyrics say, “A pure heart, that’s what I long for; a heart that follows hard after Thee. A heart that hides Your word so that sin will not come in; a heart that’s undivided, but one You rule and reign; a heart that beats compassion, that pleases You my Lord, a sweet aroma of worship that rises to Your throne.”

Failure Can Be Fatal

I am reminded of Paul’s warning in 1 Corinthians 9:27, “But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.” What a horrible thought—to be taken out of the game and on the sidelines watching the action from a distance.

Is failure never fatal? In some cases it may well be. I have seen it and so have you. Do you need to make some changes? How close to the edge are you getting?

Get Pastor Dave's new book, Leaders Who Last—available now.

Leaders Who Last

Too many Christian leaders stumble, burn out, or veer off track. Learn how to endure from a seasoned pastor and leadership coach in Leaders Who Last.

You Actually Have to Pray Series: Click | View Series

“And I said, ‘O Lord God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments…’” (Nehemiah 1:5).

Get Your Eyes Off Yourself

Some teaching on prayer suggests that we begin by confession of our sins to get it all out of the way. It is striking that Jesus’ teaching on prayer does the reverse: “Our Father in heaven, hallowed be your name” (Matt. 6:9). He gets to confession of sin pretty late in the prayer. He would be frowned upon by some, but Jesus is right (oddly).

Jesus knows our frame. He knows we generally don’t need to see our sin as the first item on the agenda at every meeting with God. Better in fact to get our eyes altogether off of ourselves. That way we gain perspective and hope. D. Kidner says, “There is more than [flowery language] in this… opening. It deliberately postpones the cry for help, which could otherwise be faithless and self-pitying. It mounts immediately to heaven, where the perspective will be right, and it reflects on the character of God—not only for its loyalty and love, but first of all for the majesty which puts man, whether friend or foe, in his place.”

The great prayers of Scripture resound with this heavenly perspective. I love the way Peter and John (with their backs bleeding and the threat of execution over their heads) pray with the others, saying “Sovereign God… Now Lord…” (Acts 4). Start with God and his mission. Look to him. That way you get know him better too, and “the people who know their God shall stand firm and take action” (Dan. 11:32). Practically this means we shouldn’t complain too much if prayer meetings are occasionally overrun with worship! It also means that, like Nehemiah, we should plead our relationship.

Pray According To Scripture

Nehemiah prays, “Remember the word that you commanded your servant Moses, saying, ‘If you are unfaithful, I will scatter you among the peoples, but if you return to me and keep my commandments and do them, though your dispersed be under the farthest skies, I will gather them from there and bring them to the place that I have chosen, to make my name dwell there’” (Neh. 1:8-9). Nehemiah knows his God and knows the story his God is telling. He knows the way it should be going and the plan God has in getting it there. He knows about Israel’s heritage, Israel’s astounding calling, and Zion’s destiny as God’s great city—and this makes him persistent.

To be continued.

Rain City Hymnal

The first offering from Re:Sound is the Rain City Hymnal. Listen online and get the record from the Re:Sound website. Find out more.