• Day 2 of this course and I am having some difficulty understanding the segment 6 activities. I know how to use the Bible browser but am unsure how to answer the questions. Anyone want to help with me understand this?

    1. Sorry it's been 6 months 😆 I just finished this activity. I understood the ask as identifying the Bible passages that are shown on the search to be citations that are relatable to the topic of "being called to preach". Not everything was relatable to the specific topic. I hope this makes sense

  • Is it just me or does this Carr guy have a lot of trouble getting his words out? ..

    1. Yes, but the content of the course has been really good so far.

  • Response to CM101   This was my first course ever on homiletics and I think this course laid a good foundation on which I can continue to build. This course is part of the Preaching Certificate and that’s the reason I am taking this course. I have been preaching for a couple of years now and normally I preach about 6-8 sermons a year in different churches. This doesn’t make me the most frequent preacher, but I still consider myself a preacher. Since I’ve had no formal training in preaching, I realized it might be a good thing to improve my preaching technique and listen to what other people have to say about preaching. I must be honest and say that my passion is biblical theology and not homiletics, but that’s also one reason why I thought I would benefit from a course like this. It doesn’t come naturally for me to work on my preaching technique, and that’s a good reason to actually put some effort into it and improve it. I believe I have learned a lot from this course. To start with, early on Dr. Carr talked about analyzing your sermon in four different ways: effect analysis, message-centered analysis, rhetorical analysis and mimetic analysis. I can’t remember the last time I analyzed my sermon in this comprehensive way. I naturally analyze my message through what Dr. Carr calls a “message-centered analysis”, but I now realize that I completely miss to analyze how my message affects the audience, how I can illustrate with picture or stories the truths I proclaim, and how well I succeed in reaching the audience with my message. One weakness I have is that I often forget to explain to the audience how eternal truths can be made practical. Normally I just love to talk about Jesus and biblical theology so much that I either don’t talk about how that affects our daily lives, or just talk about it very briefly. This is one analysis I’ve made during this course, so I’ve already begun implementing what I learned from this course. Dr. Carr gives many practical tips on how to improve the sermon preparation and the act of preaching, but one thing that I really liked is his many thoughts on the preacher himself. The most important preparation you make is to prepare yourself. You have to have an inner sense of being called to preach. As Dr. Carr said: “You’ve come to a place in your life where you say, ‘I must do this.’ This is something that just burns within [you] as a drive, as a passion—something that is not driven by any other compulsion except the true love of being with God, of learning from God’s Word, and speaking those truths that God reveals to you” Or with Paul’s words: “Woe to me if I do not preach the gospel!” (1 Cor 9:16). This was liberating for me for I have somehow struggled a bit with the question whether or not I am called to preach. I now realize that the question is not so much if I’m called to preach or not, as if I can stay silent or not. I know that I can’t stay silent on the things God has shown me in his word, and I also know that I see how desperately God’s people need to hear it. Therefore, I don’t think the calling is so much about the very act of preaching as much as it is about having a passion to communicate God’s truth. Since I really have this passion to communicate God’s truth, I know that I am called to preach. Three other things the preacher needs to develop, and I think they all go hand in hand, is a prayerful attitude, to always listen to the Spirit, and a sense of talking with authority from God. Preaching and communicating God’s word is not something I can do myself. If God doesn’t give me what to say, and if God doesn’t open up the listener’s heart, then my preaching is in vain. To pray in all steps of the preparation of the sermon is necessary. To pray and be open to the direction of the Spirit when preaching is vital. It really isn’t about me giving a good speech, it is about God talking to the people through me. And this leads to the third thing. When I preach I have to be confident that I’m preaching with authority from God. I don’t have to excuse what I’m saying. If I believe the message is from God I can stand firm and bold, knowing that “faith comes from hearing, and hearing through the word of Christ.” (Rom 10:17).   Kind regards, Henrik

    1. Hello Everyone, I am fairly new to the course, having just completed segment 6 "The Preparation of the Preacher." Thus far, it has been an enjoyable learning experience. I was deeply impressed and moved by the material in segment 5 "Mimetic Sermon Analysis." It is good to know that even though there is import in sermon analysis, the most important inquiry asks if the preacher is miming what the Holy Spirit is doing. Are the words spoken given by direction of the Holy Spirit? Is the congregation sensing the presence and the power of God? Does the preacher take the audience into the presence of God? I find it comforting to know, that no matter what level of education a preacher possesses, no matter how many alphabets are behind his name, the most important measure of success is, was the message from God! To God be the glory and to Him alone.

      2.  — Edited

        Wow, this lesson plan is quickly progressing! Today, I completed segment 28; hence, the half-way point is already behind me. It has been a wonderful journey and very enjoyable actually putting academic study to sermon approaches. I think many preachers naturally do some of these techniques, but it is intellectually rewarding to glean the expertise of Professor Carr and the authors of the various required and suggested texts. The value of their combined knowledge helps prevent reinventing the wheel. The process has a very "mentoring" feel. If anyone has been struggling with sermon prep, I highly recommend CM101. It will get you on track using very fundamental and established approaches.

      3. The finish line is in sight. I believe only one lecture remains. Today, I completed segment 42: Using the Notes Function in Logos. My question for anyone comfortable with the "Sermon Editor" function in Logos, has there been any issues with newer versions of the software not precisely matching the segment assignments for this course? Specifically, in today's assignment, I was supposed to use "Thematic Outlines" within the sermon editor to create a sermon outline. After considerable time searching the net, YouTube, etc., I was unable to find a tutorial demonstrating how to find the Thematic Outlines. For instance, I found on the Faithlife site these instructions: In Sermon Starter Guide, the Thematic Outlines section generates a list of sermon outlines based on your Preaching Theme or passage search. • Click the small arrow beside each matching outline to expand it. • To build on the outline, click the drop-down menu beside Copy to. Then choose where to send the outline. This will copy the whole outline, including Bible references. Unfortunately, in my up-to-date version of Logos, I could not locate within the sermon editor a place for the passage theme or passage search. I am sure the error is on my part and want to take advantage of this tool within Logos if it still exists. Having a tool creating a host of possible sermon outlines based on scripture passages or message themes is attractive. If anyone can get me back on track with Thematic Outlines, your assistance will be greatly appreciated!

      4. CM101-Basic Elements of Preaching: An Introduction to Homiletics Homiletics is defined as a conversation, or a talk, or a sermon.  Preparing and delivering a sermon is considered both a science and an art form.  It is a science in that one must be able to analyze a passage and determine what the scripture actually means.  It is an artform in that one must present that message, engage the listeners, and move that audience to a decision.  Through the mystery of the sermon, the preacher hopes to inform, elevate, reprove, incite, and/or open a way for the Spirit of God to move upon the listener. One of the desired sermon outcomes is to increase the audience’s knowledge of the scriptures.  At the same time, the preacher hopes to bring about a change in the hearer’s character.  These goals are accomplished via the Holy Spirit.  It inspires the spoken Word.  It illuminates our understanding of God’s Word and anoints the communication of it.  It enlightens the minds of the listeners, convicts their hearts, and prompts a response. One key to analyzing a sermon is through mimetics.  This is done when the preacher is in tune with the audience.  Sermons are memorable when the audience knows the preacher has captured their reality.  The speaker needs to have his/her finger on the pulse of the listeners and know what they need to hear.  The audience also needs to sense the presence and power of God.  This is the result of rightly exposing the mind of the Holy Spirit in every given text of scripture.  The preacher must identify the passage.  He must then exegete that passage and draw out the original meaning.  This draws the people into the text and leads them to a decision.  Like any well-spoken or written message, the sermon begins with an introduction.  It is here the preacher defines the starting point and tells the audience where they are going during this journey together.  The preacher opens the minds of the listeners and arouses interest.   During this introduction, the preacher demonstrates the biblical importance of the message and defines why they should listen.  It is here, the listener is “hooked.” To help draw the audience into the message, there is a need for the use of illustrations.  We are a visual society; therefore, we comprehend better when we can “see” the message.  This is one of the reasons God gave us an illustrative Bible.  We are a people who like stories.  With this in mind, Jesus Himself taught in parables.  The lesson is this: No matter how deep our knowledge of the text, if there are no stories/illustrations to accompany the message, then we have missed God’s methodology.  If the message cannot be illustrated, do not preach it. Illustrations interest the mind and secure continued attention from the audience.  They make preaching lifelike.  They communicate convincingly by helping the listeners create mental pictures.  By involving all of the senses, the hearer becomes absorbed into the message.  Thus, we can say that illustrations get what is inside the heart and mind of the teacher and places it inside the heart and mind of the listener. Ultimately, a sermon is derived to make points, usually two to five of them during any one message.  These main points are simple one-sentence phrases that are freshly tailored to the needs of the audience.  For instance, these points can be based on cultural clues or community issues to connect people with the reality of the Gospel.  This is how the pulpit helps answer the questions that everyone is asking.  In truth, the preacher exegetes the culture and applies it to the text (rather than vice-versa).  This effort, known as “Incarnational Preaching” is successful because it gets into the minds of the culture and identifies with the people. Through the use of these sermon points, the listener is lead to a conclusion.  This is the moment of decision.  In this moment, the conclusion takes everything that has been said and summarizes it in a manner that the hearer applies to his/her life.  In a sense, the preacher’s message becomes the listener’s conclusion.  This is that moment where the message makes a difference in someone’s life.  They are confronted with the truth and challenged to respond.  This is that moment when the listener realizes the message was meant just for him/her! In closing, let us recognize the power of a God-given sermon. Truth within the context of scripture is where the supernatural power of God resides.  The message’s authority derives from the truth of the Word rightly proclaimed.  To ensure success, the preacher should be “prayed up” with a life lived continually before God.  The preacher should be “prayed through” with a willingness to stand up and speak for God with confidence.  Lastly, the preacher should be “prayed in” with a message that has been saturated with prayer.  When all the pieces come together, the preacher confronts the culture with a proclamation that makes unmistakably clear the radical demands of the Gospel.

    2. Glenn Martinez 02/23/2020 CM101 - Basic Elements of Preaching Response: I found Prof Carr's presentation of the principles of homiletics to be very valuable in examining and re-examining my preaching ministry. My approach to the course has been fundamentally practical in that I try to apply the principles that Prof Carr presents in my occasional preaching at church. In this response, my objective is to post a sermon that I preached recently that highlights the principles that I have learned in the course. A Covenant People Hebrews 8:11   Introduction Last week we considered the author of Hebrews use of Jeremiah 31 in Hebrews 8. We focuses particularly on how the new covenant is established. If the old covenant was written by the finger of God on corruptible stone, the new covenant is put into the mind and written on the heart by God’s indwelling Spirit. We argued that this radical transformation of our hearts and minds, furthermore, establishes God as our God and makes us a people unto him.   Today, we are going to consider verse 11 of Hebrews 8. What we discover in this verse is that the change that God works in our minds and hearts as his covenant people does not only redefine our relationship with God but also shapes our relationship with one another. You see, as the people of God we are a covenant people and we deal with one another through the same covenantal minds and hearts that bring us into communion with God through Christ.   The concept of the Christian as a covenant people grates against the cultural milieu of our day. On the one hand, the rampant individualism that defines success in practically every endeavor of our culture might lead us to imagine the successful Christian as the one who of his/her own initiative leads a godly life pleasing to the Lord. On the other hand, the elevation of tolerance as the maximum virtue in our society encourages us to keep our religion to ourselves. Don’t flaunt your beliefs lest you become an offense to those around you – that is the message that our culture seems to send from the school yard to the newsroom to the boardroom.   As a covenant people, we are qualitatively different from this world, however. We cannot simply pretend that we are “one of the guys.” We are, as the Apostle Peter says, “sojourners and exiles” in this world. Along these same lines, John Piper once characterized the Christian experience as the experience of being far from home. We are not at home in the world as Christians because we have something that makes us different. And that something is the knowledge of God. We know God and knowing God we cannot be the same. In the Sermon on the Mount, Jesus said: "You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven" (Matthew 5:14-16)   So, as covenant people we are different because we have the knowledge of God put into our minds and written on our hearts. And as covenant people we have no choice but to let the light of the knowledge of God shine out from us. God makes his covenant with us by changing our minds and hearts. And through these renewed minds and transformed hearts, we fulfill the purpose of this knowledge which is to bring glory to God through our interactions. My purpose today, then, is to compel you, people of God, to live in the knowledge of God and to fulfill its purpose.   In order to compel you to live in the knowledge of God and to fulfill its purpose, I would like to consider with you Hebrews 8:11: "And they shall not teach, each one his neighbor and each one his brother, saying ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest."   What is meant by this covenant decree? Does it mean that each person is to live the Christian on their own without the intervention and interference of others? Or is it, rather, a declaration of a radically transformed relationship among ourselves because of the change that God has wrought in our hearts and minds? I am obviously inclined to the later explanation. This is not a prohibition against teaching one another. The New Testament encourages us to teach one another repeatedly, so in Colossians 3:16 the Apostle Paul encourages us to “let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom.” What this text is saying, then, is that because of the work that Christ has done as “such a high priest,” we all now have direct access to him and thus are, ourselves, priests and servants of the Lord. It is this priesthood that the author of Hebrews alludes to when he encourages us in Hebrews in 4:16: “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in our time of need.” Or again in Hebrews 10:19: “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.” We are constituted a priesthood for God through the work of Jesus Christ and this both gives us direct access to God through Jesus Christ and also requires that we minister the Word of Christ to one another.   In order to draw out the doctrine of the priesthood of all believers from this text, I will consider three key points. First, I will consider the constitution of the priesthood. Second, I will consider the extension of priestly service, and finally I will look at the structure of the priesthood.   The Constitution of the Priesthood  When God calls a people unto himself, when he offers his friendship and fellowship in a covenantal relationship, he also establishes them as his priests. In Exodus 19:5-6 we can see this clear link between being God’s covenant people and being his priests: "Now therefore, if you will indeed obey my voice and keep my covenant you shall be my treasured possession among all peoples, for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation."   The knowledge of God is always purposeful. God makes himself known to us, so that we can make God known in our lives. In his book The Doctrine of the Knowledge of God, John Frame addresses the purposeful knowledge of God as follows: “Knowledge of God,” he writes, “essentially refers to a person’s friendship with God. That friendship presupposes knowledge in other senses – knowledge of facts about God, knowledge of skills in righteous living and so forth. It therefore involves a covenantal response of the whole person to God in all areas of life … It involves, most focally, a knowledge of God’s lordship – of his control, his authority, and his present reality.”   The connection between knowledge of God and priesthood is also made evident, from a negative point of view, in Hosea 4. In Hosea 4:1 we read: “the Lord has a controversy with the inhabitants of this land. There is no faithfulness or steadfast love and no knowledge of God in the land.” And then in Hosea 4:6 we read: “My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me.” So, knowledge of God and the priestly function are intimately intertwined. Knowledge of God compels us to priestly service. And lack of knowledge of God debars us from such service.   But, what is the priestly function that the purposeful knowledge of God requires of us? In 1 Peter 2:4-5, we read: "As you come to him, a living stone rejected by men but in the sight of God, chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ."   So, the purposeful knowledge that God implants in our minds and in our hearts compels us to offer spiritual sacrifices to the Lord. In Romans 12:1, the Apostle Paul tells us that our bodies are a spiritual sacrifice to the Lord. We enact our priestly duties when we present our bodies as a living sacrifice to God. This means that we give up the pleasures of the flesh and that we do so joyfully, not as some sort of ascetic ritual, but rather as a gift to God. I think this also involves the wise use of our time. In Ephesians 5:15, Paul admonishes us to “look carefully then how you walk, not as unwise but as wise, making the best use of the time.” We present our time in spiritual sacrifice to God by making time for the exercise of spiritual disciplines, for the study of the word and for prayer. Finally, our spiritual sacrifices include the submission of the whole of our daily affairs to the Lordship of Christ. Abraham Kuyper put it well when he said: “no single piece of our mental world is to be hermetically sealed off from the rest, and there is not a square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry Mine!”   But our priesthood is more than the presentation of sacrifices to God. As we continue reading in 1 Peter 2:9: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” Our priestly function is also to communicate God’s work in us to others. Our priestly work is ministerial – we are to minister the Word of God to others. T.M. Moore sums this up well in his book I Will Be Your God: How God’s Covenant Enriches Our Lives. He writes: "As God’s priesthood we are called to the ministry of His Word, beginning in our own lives, then reaching out to everyone around us. To us it is given to embody and proclaim the Good News of God’s covenant victory in Christ, and to call others to enter more deeply into that glorious lifestyle with us. We shall never be able to know and enjoy more fully the joy, peace, and power of living in God’s covenant without a renewed commitment to his Word – knowing his Word, bringing our lives into joyous conformity with it, and teaching and proclaiming its truth to those around us each day."   So, far from releasing us from duties, the knowledge of God that is put in our minds and written on our hearts makes significant demands on us. It demands that we offer up our bodies, our time and our mental effort as spiritual sacrifices acceptable to him. It also requires that we minister the Word of God to those around us through teaching and proclamation.    The Extension of our Priestly Service In Hebrews 8:11 we read: And they shall not teach, each one his neighbor and each one his brother, saying ‘Know the Lord.’ The Greek word for neighbor here is polite and has been translated variously as ‘fellow citizen,’ ‘fellow townsman,’ ‘friend’ and ‘another.’ This word covers a wide range of meanings in contrast to the next word ‘brother’ or adelfos. What is meant by this contrast?   God’s covenant is, and has been from the very beginning, a world-wide covenant designed to bring forth from every tribe and tongue and nation and people the covenant people of God. In Isaiah 49:6 we read: “I will make you as a light for the nations, that my salvation may reach the end of the earth.” In Revelation 15:3 we read that the words of the song of the Lamb, the Lord Jesus Christ, are: “Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations!” The covenant community of God is not the covenant community that we design. It is the community that God has set aside for himself. And it includes those who are near, our adelfoi, and those who are far off, our polite.   Our priestly service, then, is a priestly service that is not confined to our homes and to our circle of friends. God bless the missionaries who offer up their bodies, their time and their mental energies as spiritual sacrifices for the sake of the nations. And God bless those who minister the Word to the thousands who arrive on our doorsteps and live within our gates. Our knowledge of God – the knowledge that he has put in our minds and written in our hearts compels us to the ministry of the Word among the stranger within our gates.   The Structure of our Priesthood In Hebrews 8:11 we read: And they shall not teach, each one his neighbor and each one his brother, saying Know the Lord, for they shall all know me from the least to the greatest. The phrase ‘from the least to the greatest” indicates no limitation of status, no distinction based on age, lineage or personal qualities. And this is the structure of the priesthood of all believers. We all have access to the Father through the work of our great high priest, the Lord Jesus Christ. No one has special privileges or singular abilities to offer spiritual sacrifices and to minister the Word of Christ. And that is why we do not refer to pastors and elders as priests in Reformed churches. The office of the priesthood in the Christian church is held by every believer, not only the pastor. The responsibilities of the priesthood also extend to every believer. Roderick Campbell in his book Israel and the New Covenant explains the structure of the covenant community saying: “All God’s true people will be, under Christ, prophets, priests, and kings. There will be no need for any person or office to stand between the believer and the One in whose Person these three offices have been fully and finally vested.” And this is why the Apostle Paul writes in Ephesians 4:11: “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.”   Brothers and sisters, beloved congregation, we are all called to fulfill the purposes of the knowledge that God has implanted in our minds and written on our hearts. This is the reality of the new covenant. There is no status. There is no special privilege. We are all one in Christ and fully equipped to offer spiritual sacrifices and minister the Word to those around us.   Conclusion So, what are you doing with the knowledge of God implanted in your mind and written on your heart? Are you offering spiritual sacrifices to God through Jesus Christ our Lord? Are you offering your body as a living sacrifice? Are you setting aside time for the pursuit of spiritual disciplines? Are you putting your thoughts captive to the Lord on a daily basis? And are you ministering the Word not only in your own circle but outside of it? Or are you sitting on the sidelines and waiting for the professionals to take action?   Let’s pray that the Lord would work powerfully in our congregation so that each one of us, who have blessed beyond measure with the knowledge of God through his initiative and his work upon our minds and our heart, might fulfill the priestly purpose for which it has been given to us.

      1. Michael Wolfe                                                                                                                               04/14/2020 CM101 – Basic Elements of Preaching: An Introduction to Homiletics   Response: This course was a wonderful reminder of the basic elements of preaching and foundational structures for sermon delivery. The defining of basic parts of a sermon enables me to be clear and concise as I am building off of the sermon topic.  Recognizing the different elements that make up preaching styles brought clarity to my former education the years have caused to fade. I especially appreciate the importance put on the need for care taken during the presentation regarding the use of humor, mannerism, body language, tone, and inflection. The techniques taught in this course also presented to me the crucial nature of keeping the congregation fully engaged. Certain areas of this course have stood out to me more than others within my own personal goal when delivering my sermons.  As the course explained the importance of the universal outcomes of a sermon I could relate very well.  Knowledge of God and the Word in context and seeing the people respond and change are truly valuable. Increase of knowledge is vitally important to the hearer because the Word of God is life and must be understood to live an effective Christian life, walk in the Spirit, and conform to the image of Jesus Christ. Therefore, my goal is to give the congregants an understand of the richness and the depth of the Word of God. By knowing and understanding a particular passage of scripture behavior can be modified as the understanding grows. This is the second outcome taught in the course and is a result of the heart understanding enough to become malleable and produce change in their character and therefore their actions. Knowing and obeying, to put in simple terms, should be the conviction in every heart. Growing in holiness and fruitfulness is the result. Another vital piece to the outcome I am seeking is in sharing the gospel and lost souls coming to Christ. I always share the rich message of salvation through Christ as a conclusion to every sermon. This allows a twofold response of knowledge and change of behavior. There is another topic of great importance and is really the foundational aspect of the course which I greatly appreciate. The crucial nature of preparing myself as a man of God and ambassador of Jesus Christ in proclaiming the message God gives me through the scriptures in which the Holy Spirit reminds me of the joy in my calling. First and foremost in importance is my calling which I remember well. I believe a man will fail if he is not called by God. Personally I have come to the point where I have fallen in love with God as the course describes. I have the assurance of the passion within me for declaring God’s Word because I would  consider life without preaching no life at all. The topic of discipline also resonates within my soul. My life is devoted to the growth and enrichment of my own spiritual life, for out of this the Holy Spirit speaks. I also know the importance of keeping in shape physically so that I might honor the Lord and be able to carry out His will in preaching and ministering to the people He has given to me. By developing strength of character through discipline I am aware also of how the Lord has grown me in the areas of skill in reading, writing, reflection, and speaking. I greatly appreciated the course’s expounding on the area of determination. Giving up is not an option when God has called. I have encountered many struggles as a pastor and this point really hit home with me. The passage of scripture in 1 Corinthians 15:58 keeps me grounded and determined. “Stand firm. Let nothing move you. Always give yourself fully to the work of the Lord. For you know your labor in the Lord is not in vain”. I see this final point of keeping determination strong as encouragement that as pastors we can walk in the calling and discipline of the Lord. It is our life and who we are called to be by the grace of God. Throughout this course I have gained insight and my understanding sharpened of what it means and what it takes to be an effective preacher in today’s pulpit. I will be paying much closer attention to how I develop and present the messages for God’s people. As pastors we must be dedicated to the timeless truths found in scripture for the glory of God.

        1. day one of this course, hoping to learn much.

          1. Hello! Names Michael, just started my course and couldn’t be more excited!!

            1. Great! Feel free to share things you're learning.

          2.  — Edited

            I just started this course as well :) looking forward to this refresher - been a "few" years since college...

            1. Hello, my name is Mike and I just started this class.