"Justice is coming. Let's practice justice"

A short video from World Vision Australia with some familiar faces discussing matters of faith and action, or as John Dickson puts it, the logic of the kingdom. Your will be done on earth as it is in heaven.

God wants you to be healthy, wealthy and happy

How does God make our lives better? By calling us to poverty, persecution, fasting and the curiously patient "ineffectiveness" of prayer. How does God bring us joy? By teaching us to abandon false hopes, to mourn and groan and yearn for his kingdom. How does God bring us peace? By telling us to take up our cross. How does God give us life? By calling us to die.
I don't pretend this is a full account, simply a small counterweight to overly triumphalist baptisms of our present comfort.

Waking up from our illusions

"How much of this is real? How much of the economic growth of the past 60 years? Of the wealth and comfort, the salaries and pensions that older people accept as normal, even necessary? How much of it is an illusion, created by levels of borrowing – financial and ecological – that cannot be sustained? [...] To sustain the illusion, we have inflicted more damage since 1950 to the planet's living systems than we achieved in the preceding 100,000 years."

- George Monbiot, Out of the Ashes.

Monbiot again is making the case that the church ought to have been making all along (and in some cases, is making). Material prosperity is not the route to the good life; the more stuff we accumulate, the more anxiety crowds out our joy, the more social bonds are weakened, the more the living spaces of the planet are degraded. Of course, a certain basic level of material well-being is required, the scriptures acknowledge as much - "if we have food and clothing, we will be content" (1 Timothy 6.8) - but our society has long surpassed the foolishness of the rich farmer Jesus warned about in Luke 12.13-21. We are missing the plot, messing about with the shallows of life while the depths remain unplumbed. Personally, we could be plunging into more through having less stuff to worry about, and collectively we could be pursuing things that are better than growth.

Go and read Monbiot. Then listen to Jesus tell us how to be truly alive:

He said to his disciples, "Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. For life is more than food, and the body more than clothing. Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! And can any of you by worrying add a single hour to your span of life? If then you are not able to do so small a thing as that, why do you worry about the rest? Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you—you of little faith! And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. For it is the nations of the world that strive after all these things, and your Father knows that you need them. Instead, strive for his kingdom, and these things will be given to you as well. Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also."

- Luke 12.22-34 (NRSV).

Lent: What is the reward of fasting?

"Beware of practising your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. [...] And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you."

- Matthew 6.1, 16-18 (NRSV).

Does fasting earn spiritual brownie points? Does every meal skipped now give us an extra helping at the messianic feast of the age to come? I don't think that this is Jesus' point here. He is warning against those whose acts of piety (he mentions charitable giving, prayer and fasting) are done in order to be seen by others. Jesus has no problem with good deeds that are visible to others. Indeed, just a few verses earlier, he taught his listeners to "let your light shine before others, so that they may see your good works and give glory to your Father in heaven" (Matthew 5.16, NRSV). The issue here is not the visibility of the works, but their purpose. Ostentatious display somehow undermines the point of such deeds, which suggests that their point has to do with our hearts, with our motives and desires (a conclusion also suggested a few verses later in 6.19-21, where Jesus speaks of what it is that our hearts treasure). We give, pray and fast in order to allow our hearts to be shaped by such disciplines. These activities are done for the healing of our desires not the enhancement of our reputation. At least part of the reward of fasting, then, is to discover that our treasure is indeed heavenly and so free from the vicissitudes of material possessions or social reputation.

"Heaven" in Matthew's Gospel is not code for eschatological promise (as it is often misused in much Christian discourse), but is either a reference to God's dwelling place (5.34, 14.19 and all occurrences of "Father in heaven"), or a synecdoche for God himself (3.17, 16.1, 18.18, 21.25 and all occurrences of "kingdom of heaven"). In other words, when Jesus speaks of storing up treasure in heaven, he is not first and foremost talking about the future (unlike, say 1 Peter 1.4, though even there the hope is that it will be revealed, not that we will go to heaven to be with it). Instead, storing up treasure in heaven means cherishing God, seeking first his kingdom and his righteousness. It means a transformation of our desires so that we are not seeking our own glory but delighting in God's. And this is why any attempt to gain credit before others through acts of piety destroys the very purpose of those acts, since it distracts us from the chance to have our desires realigned towards God and his purposes.

Therefore, perhaps the "reward" of fasting (or prayer or giving) that Jesus refers to in Matthew 6 is not that we somehow earn a better future, but that our desires take another step on the path to healing, that we are slowly liberated from our crippling self-obsession. This is no mercenary bonus, unrelated to the activity that wins it. It is the appropriate outcome of the very activities that seek to draw us out of the echo chamber of own hearts. Our reward might well be that we become a little more capable of love.
I have tried head off one potential misunderstanding of this post at the pass.

Why I'm not going to heaven

Heaven's above!
Yuri Gagarin, the first human to orbit the earth, is reputed to have said upon his return, "I looked and looked but I didn’t see God". God is not in heaven; we have now been there.

This anecdote may make us smile. Heaven is indeed well-known as the dwelling-place of God, yet when Christians pray to "our Father in heaven" we do not mean that God is literally to be glimpsed by cosmonauts up above the ionosphere in the heavens. The Scriptures do frequently speak of "the heavens" in this literal sense of what you see when you look up on a clear night. But the term gains extra layers of meaning as we follow the biblical story from the creation of the heavens and the earth in Genesis 1-2 through to the marriage of heaven and earth in Revelation 21-22. Heaven comes to mean a reality far deeper, richer and more overarching than merely the sky.

For many Christians, "heaven" has come to serve as a shorthand for everything we hope for, for the ultimate goal of our salvation, for the blissful land of rest at the end of our journey. We populate this realm with images from cartoons and movies, in which white robed figures with haloes play harps on clouds, or perhaps play rugby against the angels. Even where the content is left more vague, much Christian piety assumes that going to heaven when we die is the content of Christian hope. This theme is found in many of our songs, mentioned at many funerals, serves as a focal point in evangelism, and is frequently discussed in wistful or anguished conversations late at night.

Heaven: the origin, not the goal, of our salvation
However, a closer reading of the biblical narrative would suggest that such conceptions are significantly wide of the mark. The good news of Jesus certainly does hold out a stunning hope in the face of death and for a dying world. But it is not that we will go to heaven. It is that heaven will come to us. It is not that we will pass into a higher realm at death, but that, one day, God will transform this world so that his will is done on earth as it is in heaven. It is not that there is life after death for an immortal soul, but that at some point after our death, God will raise us bodily as he did for Jesus. Although there are a few passing references to the fact that those who have died in Christ are not lost, but are now with him, this is never held out as the primary content of our hope.

This is worth pausing over. We are indeed "citizens of heaven", but this doesn’t mean we hope to end up there. Instead, it is from heaven that we await a Saviour who will raise us to have glorious bodies like his (Philippians 3.20-21). Our inheritance is indeed in heaven, but that is because Jesus is our hope, and he is hidden until the day our living (i.e. resurrection) hope is realised (1 Peter 1.3; see also Colossians 1.5). We seek to enter “the kingdom of heaven”, but this is Matthew’s way of speaking of what is elsewhere called "the kingdom of God"; "heaven" here is simply a reverent way of referring to God without directly mentioning him (see also Luke 15:18). We could go on and on, but nowhere does the New Testament teach that going to heaven when we die is the focus of Christian hope.

The truly Christian hope, based on the experience of Jesus, is for resurrection, not merely an otherworldly existence after death. Resurrection is a powerful act of God to vindicate and transform our lowly bodies to be like Jesus’ glorious body, for us to be raised as he was raised, not simply back from the dead into mortal bodies to die again, but raised in glory and freedom.

"Your will be done on earth"
And it doesn’t end with our bodies. Our hope is for God to say "yes and amen" to the creation that he declared good, very good. It is for the earth to be filled with the glory of God as the waters cover the sea, for death to be swallowed up in victorious new life, for God’s will to be done on earth as it is in heaven. In short, our hope is not to escape this place and these bodies and go elsewhere, it is for God to heal and bring new life to his broken creation, conquering death and decay forever.

Thus, Christian hope is not for redemption from the world, but for the redemption of the world. Jesus’ resurrection therefore has implications not just our bodies, but also for the entire created order of which they are a part. In Romans 8 Paul pictures the created order as a woman giving birth, waiting and straining for a future joy, despite pain and distress at the moment. Switching metaphors, he says that creation is like a prisoner, in bondage to decay. So while everything currently falls apart, God has something surprising planned: a gaol-break! And creation is yearning, groaning for that day. And so, says Paul, are all those who have gotten their first taste of God’s future in the Holy Spirit. We too groan and yearn for that day when our bodies will be redeemed, that is, raised into glorious freedom.

Matter matters
That heaven is not the end of the world has all kinds of implications. Here, briefly, are four.

God has not abandoned his good creation.
The God who has the power to call things which are not into existence is the same God who raises the dead (Romans 4.17). Therefore, redemption is not fundamentally opposed to creation and the created order, but vindicates it. And that means that the church is not the opposite of the world, but an imperfect foretaste of the world’s true future.

God says "yes" to life.
His "no" of judgement is only to be understood within an overarching "yes" to Christ, to humanity, to his world, to life. He opposes that which opposes the flourishing of his creation. God is unashamedly positive about all that is good in the world: he says "yes" to love, to laughter, to sharing, to sex, to food, to fun, to music, to matter. It is because he loves the world that he will not put up with its present disfigurements.

Humanity as humanity matters.
Jesus was raised, and remains, a human (1 Timothy 2.5). We await resurrection as humans. Nothing that is truly human will ultimately perish (though all must be transformed). This makes human endeavour and relationships noble, even while they remain tragically flawed. Christians remain humans, with much still in common with our neighbours. Secular work in God’s good world is not to be despised or treated merely instrumentally. Neither is art, or education, or healthcare, or agriculture, or science. There is much about these activities that will not endure, and much that requires reform; yet these tasks all participate as part of what it is to be a human creature.

What we do with our bodies and the planet matters.
Not because we can create the kingdom of God or sculpt our resurrection bodies now, but because God cares for them. Bodies and the broader environment in which they find their place are good gifts, worth caring for. Just as our obedience will never be complete in this age, yet we keep thanking, trusting and loving God, so our care for creation is presently an imperfectible, yet unavoidable, responsibility and privilege. We must therefore also reject any dualism that opposes ‘spiritual’ to 'physical' concerns. To be truly spiritual is to be enlivened, empowered, cleansed and directed by the Holy Spirit of life, who is the midwife our birth (Job 33:4) and our rebirth (Titus 3.5), and the midwife of the world’s birth (Genesis 1.2) and rebirth (Romans 8.22-23). To be a friend of God is to be a friend of creation, of humanity, of life - the kind of friend that hates what is evil, clings to what is good, that is not overcome by evil, but overcomes evil with good (Romans 12.9, 21).
This article was originally published in Salt magazine with the title "Heaven: It's not the end of the world" in Autumn 2009 and then online by WebSalt. Long time readers (or those who browse the sidebar) may recognise that it is a condensed version of my sixteen part series on heaven from the early days of this blog in 2006. I thought I would repost it here (with permission from the Salt editor) in order to provide a more accessible and convenient form of the argument in a single post. Those looking for a little more detail are referred to the full series.

The advent of Advent

Today is the first day of the liturgical new year. At this time of year, Christians await the coming of the Messiah; pagans go shopping. Christians yearn for a new world; pagans max out the credit card. Christians fast and pray; pagans hurry around in fear of missing a bargain or not having the right present for everyone.

Peace on earth: it's a promise based on the coming of the King; it's an experience tasted by those who wait for his advent.

Mary's melody: a revolutionary hope VII

Jesus' revolution starts now, but is not yet complete. We're a little like sleeper cells, waiting for the day the world is turned upside-down and living quietly subversive lives now. For instance, this meal we are about to share is not based on income, or status, or friendship. Such sharing is a subversive act in a world dominated by economics.

Jesus said, Blessed are the poor, for theirs is the kingdom of God (Luke 6.20). Mary’s song teaches us that God opposes the proud but gives grace to the humble. Once we realise our poverty, when we give away everything that we think is ours, once we share all the good things we don’t and can’t ever own, when we are poor, then God will open our eyes to see that we have everything in his kingdom. When we loosen our grip and let our treasures slip from our hands, then we will discover that it is only with open and empty hands that we can receive. Once we realise our helplessness, when we stop being impressed by our own abilities, or stop being envious of those around us, once we are weak, then God will give us strength to pick up our cross every day. Once we realise our finitude, our frailty, our emptiness, then God can begin to fill us with unspeakable beauty, undying love, untamable hope.
Series: I; II; III; IV; V; VI; VII.

The gospel: how is it good news? VI

Good news!
Jesus is king. It’s good news – because fear and terror don’t rule. Neither terrorists nor the politics of fear run the lives of those who trust the prince of peace.

Jesus is king. It’s good news – because injustice doesn’t rule. Oppression has a used-by date. So we are freed from the nightmare of having to achieve a perfect world now, free to work in small ways to make the improvements we can. Blessed are those who hunger and thirst for justice, for they will be filled.

Jesus is king. It’s good news – because karma doesn’t rule. We don’t need to take revenge, to even the score ourselves. Nor are we trapped irredeemably in our mistakes. Where Jesus is, grace reigns, not karma.

Jesus is king. It’s good news – because the church doesn’t rule. We are Christ’s body and his ambassadors, but we are not him. We don’t need to confuse our opinions with his truth. We follow as best we can, but no one person or institution is beyond error. We are free to admit our mistakes and learn from them.

Jesus is king. It’s good news – because my mortgage doesn’t rule. If Jesus is the Christ, then nothing else need rule my life, not a quest for wealth, for security, for status or influence. These all take their place as secondary things, tertiary things, quarternary things! I am free to be content and generous, enjoying God’s good gifts by sharing them wisely and liberally.

Jesus is king. It’s good news – because our children don’t rule. I don’t need to make my life revolve around maximising their every possibility, preventing every possible misfortune. I am free to love them enough to want to see them grow up as children of God, relying on him, not me.

Jesus is king. It’s good news – because my plans don’t rule. I am not left to my own devices to muddle out a path of my own devising in a mix of dream and nightmare. I am called to high and noble task: to love God with all my heart, mind, soul and strength, and to love my neighbour as myself. Or to put it another way: To be faithful to God by loving my neighbour, and to be faithful to my neighbour, by loving God.

The crucified Jesus is king. It’s good news – because my past doesn’t rule me. Broken relationships are not final. Guilt is atoned for. Forgiveness and reconciliation are possible because, as Paul said, Christ died for our sins.

The risen Jesus is king. It’s good news – because sickness and death don’t rule. We may fall ill, we may get cancer, we may be in accidents, or be intentionally injured. But death will not have the last word since we follow the one who is the resurrection and the life.

But how does he rule? And how can we know he does - when so often it seems like the bullies get the last laugh?
Series so far: I; II; III; IV; V; VI.
Five points if you can guess the Australian state in which this picture was taken.

The gospel: how is it good news? V

Whom do you want in charge?
The gospel is that the crucified and risen Jesus is God’s king, the Christ. And this is indeed good news.

Even if it weren’t good news, it would still be news. If the one put to death for claiming to be God’s king was raised to life again by God’s power, then he really is king, whether we like it or not. In that sense, the gospel tells us to line up with reality. This is how things are going to be, so get used to it!

But it is good news, because if we think about it, whom do you want to be ultimately in charge? John Howard? Kevin Rudd? George Bush? Hillary Clinton? I doubt it, however much some of us may prefer one or another as less bad than other options.

Perhaps you’d prefer final power to rest with a popular vote? Democracy seems to be a major attempted export of the West at the moment. But is this really what you want? Winston Churchill famously said, ‘Democracy is the worst form of government. Except for all those others that have been tried.’ He also said, ‘The best argument against democracy is a five minute conversation with the average voter.’

What about you in charge? Every buck stopping with you? Although it might feel nice to dream sometimes, is that what you really want? I doubt it – and I doubt that anyone with a few teaspoonfuls of honesty and a minute of self-reflection would put their hand up for it.

So perhaps it would be best if no-one was in charge? I suspect that would be worst of all - just ask an Iraqi. When there’s no teacher in the classroom, it might seem fun at first, but pretty quickly the bullies take over.

No, in the end, none of these is king: not you, not me, not George Bush, not the bullies. Jesus is king. And that is good news. Because he’s no tyrant. He uses his rule to serve, not to be served. He gives his life to rescue his subjects. His yoke is easy and his burden is light. His kingdom has begun, and even now the humble enter into it. Not all his enemies are yet defeated, but he’s won the decisive victory.
Series so far: I; II; III; IV; V.
Eight points for the name of the flag flying in the picture.

The gospel: what is it? IV

Paul's gospel
Some scholars make a big deal of the differences between Paul and Jesus, claiming that the Pharisee from Tarsus perverted the original simple teaching of the Gallilean healer. Some even call Paul 'the founder of Christianity'. However, while the two came from different backgrounds, spoke to different audiences under quite different circumstances, and belonged to differing chapters of the unfolding story of salvation, nevertheless, their fundamental message is aligned. Jesus proclaimed the arrival of the reign of God in his appointed king. And we find the same story in Paul.

He too has the same gospel of a crucified and risen king bringing God’s peaceful reign. In 1 Corinthians 15, Paul makes reference to an early Christian summary of the announcement he brought to Corinth about five years earlier:

Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance:
       that the Christ died for our sins according to the Scriptures,
       that he was buried,
       that he was raised on the third day according to the Scriptures,
       and that he appeared to Peter, and then to the Twelve.
After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born.

- 1 Corinthians 15.1-8

Paul’s gospel, his good news, is also all about Jesus being king through death and resurrection. Remember, 'Christ' means king.

The gospel is the good news that the crucified and risen Jesus is God’s king, the Christ. To proclaim the gospel is to announce this reality, by telling his story.
Series so far: I; II; III; IV; V.

The gospel: what is it? III

Jesus and the kingdom of God
For Isaiah, the gospel (good news) was that Israel's God was to be king. And of course, the one with 'beautiful feet', the messenger announcing that God was becoming king, was Jesus himself:

After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come, he said. The kingdom of God is near. Repent and believe the good news.”

- Mark 1.14-15

Like Isaiah, the main theme of Jesus’ good news was the kingdom of God. When you hear "kingdom", don’t think place, a location, but simply the fact that God is king. God’s kingdom is his kingship, his reign, his rule. That this kingdom is "near" means God will soon be king. This was the heart of Jesus’ message. These are his first words in Mark’s account and set the trajectory of his public ministry, the focus of his work.

But how is God becoming king? Why is God’s rule now near? For Mark, the answer was at once simple and profound: God’s rule is expressed in his appointed king, the anointed one, the Messiah. It’s right there from his opening line: The beginning of the gospel about [or 'good news of'] Jesus Christ, the Son of God (Mark 1.1).

The gospel, the good news, has everything to do with Jesus and consists in the claim that he is the Christ, the Messiah, the Son of God, the one who represents, brings and executes God’s redeeming rule. 'Christ' is not Jesus’ surname, it is his most common title and basically means ‘king’. The Gospel of Mark records God’s kingdom, God’s rule, appearing in the life of a humble Jewish teacher. Jesus healed the sick, welcomed the outcast and the socially irrelevant, banished the dark things that shrink and poison life. This was God's rule breaking in to our world; this was how God was reclaiming his rebellious creation. By the end of Mark's account of the good news, Jesus has been crowned as king with a crown of thorns, dressed in a royal robe and lifted up with his royal title nailed above his head on the cross. Strangely, shockingly, God became king, and it looked like that!

This is the gospel: that the crucified Jesus is God’s king. But it doesn’t end there.

This rule, this kingdom, this king, doesn’t take opposition lying down. The Gospel doesn’t end with a dead king on a cross, but with an empty tomb and the promise of a living king. The enemies of God’s rule don’t get the last word. The crucified Jesus is alive again.
I've seen some odd images of Jesus, and this one is up there. Fifteen points for guessing the location of this piece and up to twenty for the link to the best/strangest/most intriguing image of Jesus.
Series so far: I; II; III; IV; V.

The gospel: what is it? II

Your God reigns!
Yesterday I began a new series about the gospel, the good news, that lies at the heart of what it means to follow Jesus, what it means to be his church. The attempt to articulate this message to a changing world is one of the chief occupations of the Christian community. It has taken many forms. But each generation must return to the Scriptures to discover it again.

There is one image that consistently comes up when biblical authors speak of 'good news' or 'gospel'. Here’s a classic example in the prophet Isaiah hundreds of years before the time of Jesus:

How beautiful on the mountains are the feet of those who bring good news [or 'who tell the gospel'], who proclaim peace, who bring good tidings [or 'who tell the gospel'], who proclaim salvation, who say to Zion, “Your God reigns!”

-Isaiah 52.7

Bringing good news, telling the gospel, is here parallelled with proclaiming peace or proclaiming salvation. But what is the message that promises peace? What is the announcement that will mean salvation? It’s there at the end of the verse: “Your God reigns!” The God of Israel reigns as king. This was the newsflash, the glad tidings, the joyful announcement that, according to Isaiah, lay at the heart of any hope for peace or salvation

God is king. God in charge. This was Isaiah's gospel. In our suspicious and democratic age, we mightn’t think of a power claim as good news. In fact, it might seem like bad news. Another attempt to take control, more fighting. Don’t we need less of this, not more? How can this mean peace?

In fact, the Roman emperors would send out their ‘gospel’ when they won a battle or fathered an heir: “Good news – there will be peace because I have secured my reign!” But, of course, it was only good news to some. Although Caesar may have been better than anarchy (and whenever the Empire dissolved into civil war, everyone remembered how much better Caesar was), God isn’t like Caesar, squashing all opposition into submission. His rule is not built on the edge of a sword.

Nevertheless, we're suspicious of power, having seen it all-too-often misused. Indeed, we're especially suspicious of religious people talking about power at the moment. Fundamentalism, whether Islamic or Christian, is the new 'f' word.

But we need to ask how God reigns. What kind of a king is he? How does he use his power? How did he rise to power? This good news, this gospel isn’t simply a general principle, always and everywhere true. It’s a specific and disputable claim. It is news, an announcement of a new state of affairs. Neither Isaiah (nor Christians) are simply saying: “Hey God is the king - accept it!”
Speaking of beauty and mountains, five points for each link to other pictures of beautiful mountains on this blog. No more than one attempt per person.
Series so far: I; II; III; IV; V.

Heaven: not the end of the world IV

Heaven help us!
As we continue to note different ways the term 'heaven' is used biblically, one important development is its use as a respectful circumlocution for 'God'. Seen classically in the prodigal son's rehearsed apology: "Father I have sinned against heaven and before you. I am no longer worthy to be called your son."

More importantly, it forms part of the crucial phrase in Matthew, 'Kingdom of Heaven'. Mark and Luke use 'Kingdom of God' instead, and so it is clear that what is being referred to is not the domain over which God rules (though he is lord of heaven, as well as the earth), but that it is heaven (i.e. God) who rules. Thus 'kingdom of Heaven' could be paraphrased, 'the reign of God'.

This means that the Christian hope is indeed heavenly. Not in terms of where Christians ultimately hope to end up (see future posts), but in terms of the active agent in bringing about that hoped-for future. Our hope is for Heaven (God) to act to renew the earth.
Series: I; II; IIa; III; IV; V; VI; VII; VIII; IX; X; XI; XII; XIII; XIV; XV; XVI. Ten points for getting the country - same as the last one.