Faith without works is dead. It is not simply that evangelism and social involvement are to be done alongside each other. Rather, in integral mission our proclamation has social consequences as we call people to love and repentance in all areas of life. And our social involvement has evangelistic consequences as we bear witness to the transforming grace of Jesus Christ.
If we ignore the world, we betray the Word of God which sends us out to serve the world. If we ignore the Word of God, we have nothing to bring to the world.
We commit ourselves to the integral and dynamic exercise of all dimensions of mission to which God calls his Church. We renew this covenant with the Lord — the Lord we love because he first loved us. Our covenant with God binds love and obedience together. As members of the worldwide Church of Jesus Christ, we have sought to listen to the voice of God through the Holy Spirit.
We have listened to his voice coming to us from his written Word in the exposition of Ephesians, and through the voices of his people around the world. Our six major Congress themes provide a framework to discern the challenges facing the worldwide Church of Christ, and our priorities for the future. We do not imply that these commitments are the only ones the Church should consider, or that priorities everywhere are the same.
Jesus Christ is the truth of the universe. Because Jesus is truth, truth in Christ is i personal as well as propositional; ii universal as well as contextual; iii ultimate as well as present. B We urge church leaders, pastors and evangelists to preach and teach the fullness of the biblical gospel as Paul did, in all its cosmic scope and truth. People sometimes come to Christ to meet a personal need, but they stay with Christ when they find him to be the truth.
Cultural and religious plurality is a fact and Christians in Asia, for example, have lived with it for centuries. Different religions each affirm that theirs is the way of truth. Most will seek to respect competing truth claims of other faiths and live alongside them. However postmodern, relativist pluralism is different.
Its ideology allows for no absolute or universal truth. While tolerating truth claims, it views them as no more than cultural constructs. This position is logically self-destroying for it affirms as a single absolute truth that there is no single absolute truth. A We long to see greater commitment to the hard work of robust apologetics.
This must be at two levels. The Bible brings the whole of our working lives within the sphere of ministry, as we serve God in different callings. This divide tells us that religious activity belongs to God, whereas other activity does not. Most Christians spend most of their time in work which they may think has little spiritual value so-called secular work.
But God is Lord of all of life. In spite of the enormous evangelistic and transformational opportunity of the workplace, where adult Christians have most relationships with non-Christians, few churches have the vision to equip their people to seize this. We have failed to regard work in itself as biblically and intrinsically significant, as we have failed to bring the whole of life under the Lordship of Christ. We challenge the tendency to see ministry and mission local and cross-cultural as being mainly the work of church-paid ministers and missionaries, who are a tiny percentage of the whole body of Christ.
B We encourage all believers to accept and affirm their own daily ministry and mission as being wherever God has called them to work. Christians in many skills, trades, businesses and professions, can often go to places where traditional church planters and evangelists may not.
D We urge church leaders to understand the strategic impact of ministry in the workplace and to mobilize, equip and send out their church members as missionaries into the workplace, both in their own local communities and in countries that are closed to traditional forms of gospel witness. We commit ourselves to a renewed critical and creative engagement with media and technology, as part of making the case for the truth of Christ in our media cultures.
A Media awareness: to help people develop a more critical awareness of the messages they receive, and of the worldview behind them. The media can be neutral, and sometimes gospel friendly. But they are also used for pornography, violence and greed. We encourage pastors and churches to face these issues openly and to provide teaching and guidance for believers in resisting such pressures and temptations.
B Media presence: to develop authentic and credible Christian role models and communicators for the general news media and the entertainment media, and to commend these careers as a worthy means of influence for Christ. We possess the gift of creativity because we bear the image of God. Art in its many forms is an integral part of what we do as humans and can reflect something of the beauty and truth of God. Artists at their best are truth-tellers and so the arts constitute one important way in which we can speak the truth of the gospel.
Drama, dance, story, music and visual image can be expressions both of the reality of our brokenness, and of the hope that is centred in the gospel that all things will be made new.
In the world of mission, the arts are an untapped resource. We actively encourage greater Christian involvement in the arts.
A We long to see the Church in all cultures energetically engaging the arts as a context for mission by:. This has deep implications for the Church and for mission, particularly in relation to the biblical truth of what it means to be human.
We need to promote authentically Christian responses and practical action in the arena of public policies, to ensure that science and technology are used not to manipulate, distort and destroy, but to preserve and better fulfil our humanness, as those whom God has created in his own image.
We call on:. A Local church leaders to i encourage, support and ask questions of church members who are professionally engaged in science, technology, healthcare and public policy, and ii to present to theologically thoughtful students the need for Christians to enter these arenas. B Seminaries to engage with these fields in their curricula, so future Church leaders and theological educators develop an informed Christian critique of the new technologies.
D All local Christian communities to demonstrate respect for the unique dignity and sanctity of human life, by practical and holistic caring which integrates the physical, emotional, relational and spiritual aspects of our created humanity. The interlocking arenas of Government, Business and Academia have a strong influence on the values of each nation and, in human terms, define the freedom of the Church.
A We encourage Christ-followers to be actively engaged in these spheres, both in public service or private enterprise, in order to shape societal values and influence public debate. We encourage support for Christ-centred schools and universities that are committed to academic excellence and biblical truth. B Corruption is condemned in the Bible. It undermines economic development, distorts fair decision-making and destroys social cohesion.
No nation is free of corruption. We invite Christians in the workplace, especially young entrepreneurs, to think creatively about how they can best stand against this scourge. C We encourage young Christian academics to consider a long-term career in the secular university, to i teach and ii develop their discipline from a biblical worldview, thereby to influence their subject field.
We dare not neglect the Academy. Reconciliation to God is inseparable from reconciliation to one another. Christ, who is our peace, made peace through the cross, and preached peace to the divided world of Jew and Gentile. Such is the power of the gospel as promised to Abraham.
We affirm that whereas the Jewish people were not strangers to the covenants and promises of God, in the way that Paul describes the Gentiles, they still stand in need of reconciliation to God through the Messiah Jesus.
There is no difference, said Paul, between Jew and Gentile in sin; neither is there any difference in salvation. Only in and through the cross can both have access to God the Father through the one Spirit. A We continue, therefore, strongly to affirm the need for the whole Church to share the good news of Jesus as Messiah, Lord and Saviour with Jewish people.
And in the spirit of Romans , we urge Gentile believers to accept, encourage and pray for Messianic Jewish believers, in their witness among their own people. Reconciliation to God and to one another is also the foundation and motivation for seeking the justice that God requires, without which, God says, there can be no peace.
True and lasting reconciliation requires acknowledgment of past and present sin, repentance before God, confession to the injured one, and the seeking and receiving of forgiveness. It also includes commitment by the Church to seeking justice or reparation, where appropriate, for those who have been harmed by violence and oppression. B We long to see the worldwide Church of Christ, those who have been reconciled to God, living out our reconciliation with one another and committed to the task and struggle of biblical peace-making in the name of Christ.
Ethnic diversity is the gift and plan of God in creation. However, ethnic diversity will be preserved in the new creation, when people from every nation, tribe, people and language will gather as the redeemed people of God.
We fail to respect the ethnic identity of others and ignore the deep wounds that such long-term disrespect causes. A We urge church pastors and leaders to teach biblical truth on ethnic diversity. We must positively affirm the ethnic identity of all church members. But we must also show how our ethnic loyalties are flawed by sin and teach believers that all our ethnic identities are subordinate to our redeemed identity as the new humanity in Christ through the cross.
We acknowledge with grief and shame the complicity of Christians in some of the most destructive contexts of ethnic violence and oppression, and the lamentable silence of large parts of the Church when such conflicts take place. Christians who, by their action or inaction, add to the brokenness of the world, seriously undermine our witness to the gospel of peace.
B For the sake of the gospel, we lament, and call for repentance where Christians have participated in ethnic violence, injustice or oppression. We also call for repentance for the many times Christians have been complicit in such evils by silence, apathy or presumed neutrality, or by providing defective theological justification for these.
If the gospel is not deeply rooted in the context, challenging and transforming underlying worldviews and systems of injustice, then, when the evil day comes, Christian allegiance is discarded like an unwanted cloak and people revert to unregenerate loyalties and actions. Evangelizing without discipling, or revival without radical obedience to the commands of Christ, are not just deficient; they are dangerous.
C Embrace the fullness of the reconciling power of the gospel and teach it accordingly. This includes a full biblical understanding of the atonement: that Jesus not only bore our sin on the cross to reconcile us to God, but destroyed our enmity, to reconcile us to one another. D Adopt the lifestyle of reconciliation.
In practical terms this is demonstrated when Christians:. E Be a beacon and bearer of hope. We bear witness to God who was in Christ reconciling the world to himself. It is solely in the name of Christ, and in the victory of his cross and resurrection, that we have authority to confront the demonic powers of evil that aggravate human conflict, and have power to minister his reconciling love and peace.
The biblical foundation for our commitment to seeking justice and shalom for the oppressed and the poor, is summarized in The Cape Town Confession of Faith section 7 c. On that basis, we long for more effective Christian action on:.
There are more people all around the world in slavery today an estimated 27 million than years ago when Wilberforce fought to abolish the transatlantic slave trade.
In India alone there are an estimated 15 million bonded children. The caste system oppresses low caste groups and excludes Dalits. But sadly the Christian Church itself is infected in many places with the same forms of discrimination. But if such global advocacy is to have any authenticity, the Church must reject all inequality and discrimination within itself. This must include addressing the social, economic and political factors that feed the trade. Free our women. Be our voice. Show us the new society that Jesus promised.
We rejoice that this extensive biblical teaching has become more integrated into our mission strategy and practice, as it was for the early Church and the Apostle Paul. B Recognize the great opportunity that the Millennium Development Goals have presented for the local and global Church. We call on churches to advocate for them before governments, and to participate in efforts to achieve them, such as the Micah Challenge.
C Have courage to declare that the world cannot address, let alone solve, the problem of poverty without also challenging excessive wealth and greed. The gospel challenges the idolatry of rampant consumerism. We are called, as those who serve God and not mammon, to recognize that greed perpetuates poverty, and to renounce it.
At the same time, we rejoice that the gospel includes the rich in its call to repentance, and invites them to join the fellowship of those transformed by forgiving grace.
People with disabilities form one of the largest minority groups in the world, estimated to exceed million. The majority of these live in the least developed countries, and are among the poorest of the poor.
Although physical or mental impairment is a part of their daily experience, most are also disabled by social attitudes, injustice and lack of access to resources. Serving people with disabilities does not stop with medical care or social provision; it involves fighting alongside them, those who care for them and their families, for inclusion and equality, both in society and in the Church.
God calls us to mutual friendship, respect, love, and justice. We commit both to minister to people with disabilities, and to receive the ministry they have to give. B We encourage church and mission leaders to think not only of mission among those with a disability, but to recognize, affirm and facilitate the missional calling of believers with disabilities themselves as part of the Body of Christ.
C We are grieved that so many people with disabilities are told that their impairment is due to personal sin, lack of faith or unwillingness to be healed. We deny that the Bible teaches this as a universal truth. D We commit ourselves to make our churches places of inclusion and equality for people with disabilities and to stand alongside them in resisting prejudice and in advocating for their needs in wider society.
God is calling us to show his deep love and compassion to all those infected and affected and to make every effort to save lives. We believe that the teachings and example of Jesus, as well as the transforming power of his cross and resurrection, are central to the holistic gospel response to HIV and AIDS that our world so urgently needs.
Such things are a sin and a disgrace within the body of Christ. We also recognize with grief and compassion that very many people become infected with HIV through no fault of their own, and often through caring for others. B We long that all pastors should set an example of sexual chastity and faithfulness, as Paul commanded, and teach clearly and often that marriage is the exclusive place for sexual union.
This is needed not only because it is the clear teaching of the Bible, but also because the prevalence of concurrent sexual partnerships outside marriage is a major factor in the rapid spread of HIV in the most affected countries. C Let us, as the Church worldwide, rise to this challenge in the name of Christ and in the power of the Holy Spirit. Let us stand together with our brothers and sisters in areas hardest hit by HIV and AIDS, through practical support, compassionate care including care of widows and orphans , social and political advocacy, education programmes particularly those that empower women , and effective prevention strategies appropriate to the local context.
We commit ourselves to such urgent and prophetic action as part of the integral mission of the Church. We are authorized to exercise godly dominion in using it for the sake of human welfare and needs, for example in farming, fishing, mining, energy generation, engineering, construction, trade, medicine.
As we do so, we are also commanded to care for the earth and all its creatures, because the earth belongs to God, not to us. We do this for the sake of the Lord Jesus Christ who is the creator, owner, sustainer, redeemer and heir of all creation. Probably the most serious and urgent challenge faced by the physical world now is the threat of climate change.
This will disproportionately affect those in poorer countries, for it is there that climate extremes will be most severe and where there is little capability to adapt to them. World poverty and climate change need to be addressed together and with equal urgency. B Exert legitimate means to persuade governments to put moral imperatives above political expediency on issues of environmental destruction and potential climate change;.
Both share the same goal for both serve the same Creator, Provider and Redeemer. In view of the affirmations made in The Cape Town Confession of Faith section 7 d , we respond to our high calling as disciples of Jesus Christ to see people of other faiths as our neighbours in the biblical sense.
We are called to share good news in evangelism, but not to engage in unworthy proselytizing. We wish to be sensitive to those of other faiths, and we reject any approach that seeks to force conversion on them. A We commit ourselves to be scrupulously ethical in all our evangelism.
B In the name of the God of love, we repent of our failure to seek friendships with people of Muslim, Hindu, Buddhist and other religious backgrounds. In the spirit of Jesus, we will take initiatives to show love, goodwill and hospitality to them. C In the name of the God of truth, we i refuse to promote lies and caricatures about other faiths, and ii denounce and resist the racist prejudice, hatred and fear incited in popular media and political rhetoric.
D In the name of the God of peace, we reject the path of violence and revenge in all our dealings with people of other faiths, even when violently attacked.
E We affirm the proper place for dialogue with people of other faiths, just as Paul engaged in debate with Jews and Gentiles in the synagogue and public arenas. As a legitimate part of our Christian mission, such dialogue combines confidence in the uniqueness of Christ and in the truth of the gospel with respectful listening to others.
Suffering may be necessary in our missionary engagement as witnesses to Christ, as it was for his apostles and the Old Testament prophets. God can use suffering, persecution and martyrdom to advance his mission. For many other believers live in the midst of such suffering as the cost of bearing witness to Jesus Christ in a hostile religious culture.
They may have seen loved ones martyred, or endured torture or persecution because of their faithful obedience, yet continue to love those who have so harmed them.
A We hear and remember with tears and prayer the testimonies of those who suffer for the gospel. We pray that the gospel may bear fruit in places that are so hostile to its messengers. As we rightly grieve for those who suffer, we remember the infinite grief God feels over those who resist and reject his love, his gospel and his servants. We long for them to repent and be forgiven and find the joy of being reconciled to God. By such embodied love, we are to make the gospel attractive in every cultural and religious setting.
When Christians love people of other faiths through lives of love and acts of service, they embody the transforming grace of God. Here, grace is an acquired taste, over a long time, in small doses, for those hungry enough to dare to taste it.
The aroma of Christ gradually permeates all that his followers come into contact with. A We long for God to raise up more men and women of grace who will make long-term commitments to live, love and serve in tough places dominated by other religions, to bring the smell and taste of the grace of Jesus Christ into cultures where it is unwelcome and dangerous to do so.
This takes patience and endurance, sometimes for a whole life-time, sometimes unto death. These are groups of people who are now following Jesus as their God and Saviour. They meet together in small groups for fellowship, teaching, worship and prayer centred around Jesus and the Bible while continuing to live socially and culturally within their birth communities, including some elements of its religious observance.
This is a complex phenomenon and there is much disagreement over how to respond to it. Some commend such movements. Others warn of the danger of syncretism. Syncretism, however, is a danger found among Christians everywhere as we express our faith within our own cultures.
We should avoid the tendency, when we see God at work in unexpected or unfamiliar ways, either i hastily to classify it and promote it as a new mission strategy, or ii hastily to condemn it without sensitive contextual listening. People are on the move as never before. Migration is one of the great global realities of our era. It is estimated that million people are living outside their countries of origin, voluntarily or involuntarily. Some relocate permanently, and others, like three million international students and scholars, temporarily.
Vast numbers of people from many religious backgrounds, including Christians, live in diaspora conditions: economic migrants seeking work; internally-displaced peoples because of war or natural disaster; refugees and asylum seekers; victims of ethnic cleansing; people fleeing religious violence and persecution; famine sufferers — whether caused by drought, floods, or war; victims of rural poverty moving to cities. We are convinced that contemporary migrations are within the sovereign missional purpose of God, without ignoring the evil and suffering that can be involved.
A We encourage Church and mission leaders to recognize and respond to the missional opportunities presented by global migration and diaspora communities, in strategic planning, and in focused training and resourcing of those called to work among them. B We encourage Christians in host nations which have immigrant communities and international students and scholars of other religious backgrounds to bear counter-cultural witness to the love of Christ in deed and word, by obeying the extensive biblical commands to love the stranger, defend the cause of the foreigner, visit the prisoner, practise hospitality, build friendships, invite into our homes, and provide help and services.
C We encourage Christians who are themselves part of diaspora communities to discern the hand of God, even in circumstances they may not have chosen, and to seek whatever opportunities God provides for bearing witness to Christ in their host community and seeking its welfare. Upholding human rights by defending religious freedom is not incompatible with following the way of the cross when confronted with persecution.
There is no contradiction between being willing personally to suffer the abuse or loss of our own rights for the sake of Christ, and being committed to advocate and speak up for those who are voiceless under the violation of their human rights.
We must also distinguish between advocating the rights of people of other faiths and endorsing the truth of their beliefs. We can defend the freedom of others to believe and practise their religion without accepting that religion as true.
A Let us strive for the goal of religious freedom for all people. This requires advocacy before governments on behalf of Christians and people of other faiths who are persecuted. B Let us conscientiously obey biblical teaching to be good citizens, to seek the welfare of the nation where we live, to honour and pray for those in authority, to pay taxes, to do good, and to seek to live peaceful and quiet lives.
The Christian is called to submit to the state, unless the state commands what God forbids, or prohibits what God commands. If the state thus forces us to choose between loyalty to itself and our higher loyalty to God, we must say No to the state because we have said Yes to Jesus Christ as Lord.
In the midst of all our legitimate efforts for religious freedom for all people, the deepest longing of our hearts remains that all people should come to know the Lord Jesus Christ, freely put their faith in him and be saved, and enter the kingdom of God.
We recognize with grief and shame that there are thousands of people groups around the world for whom such access has not yet been made available through Christian witness. These are peoples who are unreached , in the sense that there are no known believers and no churches among them. Many of these peoples are also unengaged , in the sense that we currently know of no churches or agencies that are even trying to share the gospel with them.
By definition these are peoples who will not invite us to come with the good news, since they know nothing about it. A Repent of our blindness to the continuing presence of so many unreached peoples in our world and our lack of urgency in sharing the gospel among them. C Aim to eradicate Bible poverty in the world, for the Bible remains indispensable for evangelism.
To do this we must:. D Aim to eradicate Bible ignorance in the Church, for the Bible remains indispensable for discipling believers into the likeness of Christ. E Let us keep evangelism at the centre of the fully-integrated scope of all our mission, inasmuch as the gospel itself is the source, content and authority of all biblically-valid mission.
All we do should be both an embodiment and a declaration of the love and grace of God and his saving work through Jesus Christ. Among these, there are an estimated million people without a single verse of Scripture in their language. A Make greater use of oral methodologies in discipling programmes, even among literate believers. B Make available an oral format Story Bible in the heart languages of unreached and unengaged people groups as a matter of priority.
C Encourage mission agencies to develop oral strategies, including: the recording and distribution of oral Bible stories for evangelism, discipling and leadership training, along with appropriate orality training for pioneer evangelists and church-planters; these could use fruitful oral and visual communication methods for communicating the whole biblical story of salvation, including storytelling, dances, arts, poetry, chants and dramas.
D Encourage local churches in the Global South to engage with unreached people groups in their area through oral methods that are specific to their worldview. E Encourage seminaries to provide curricula that will train pastors and missionaries in oral methodologies. The rapid growth of the Church in so many places remains shallow and vulnerable, partly because of the lack of discipled leaders, and partly because so many use their positions for worldly power, arrogant status or personal enrichment.
Indeed, leadership training programmes of all kinds have multiplied, but the problem remains, for two probable reasons. First , training leaders to be godly and Christlike is the wrong way round. Biblically, only those whose lives already display basic qualities of mature discipleship should be appointed to leadership in the first place. Arguably the scale of un-Christlike and worldly leadership in the global Church today is glaring evidence of generations of reductionist evangelism, neglected discipling and shallow growth.
The answer to leadership failure is not just more leadership training but better discipleship training. Leaders must first be disciples of Christ himself. Second , some leadership training programmes focus on packaged knowledge, techniques and skills to the neglect of godly character. Yet Bible teaching is the paramount means of disciple-making and the most serious deficiency in contemporary Church leaders. A We long to see greatly intensified efforts in disciple-making, through the long-term work of teaching and nurturing new believers, so that those whom God calls and gives to the Church as leaders are qualified according to biblical criteria of maturity and servanthood.
B We renew our commitment to pray for our leaders. We long that God would multiply, protect and encourage leaders who are biblically faithful and obedient. By playing and watching the sport, you can grow up and make that dream a reality. Pride for your team is sticking with them, no matter what happens. Pride is not changing teams because that team has the highest chance of winning I'm looking at you, bandwagon Miami Heat fans!
Pride is trusting your team. Whatever it is, you show pride in your team by supporting them through good and bad times. So whenever somebody disrespects them, I get angry. And I'm pretty sure most fans do the same with their team. It's the pride we have for our team. It's the thing that separates us from casual fans.
Even if your team had a horrible season or performance in a game, you will always support that club. This is something that brings a country together every four years. Even though there are a bunch of friendlies and other tournaments that your club can win, this is the one we are always hoping to capture. The World Cup symbolizes that your country is the best at soccer in the world.
It's the number one thing to look forward to when it comes to sports, in my opinion. Forget the Super Bowl, the World Cup's outcome tells who is the best in the world. If your team is the best in the world, you have been entitled to brag. Humiliating your opponents is unsportsmanlike, but the pride in you says otherwise. The sport itself is beautiful.
Anyone can play the sport. It doesn't matter if you're scrawny and 5'2". It doesn't matter if you're 6'7" and have biceps the size of my head. It's such a great game for anyone to play. You don't even need proper equipment. You can play at the beach, with a volleyball, barefoot, and have your goalposts be two backpacks. You can play by yourself, just by juggling the ball. It's easily the world's sport, other than America. Teruhashi drops by the Saiki household to get a cooking lesson from Kurumi, but Yuta is extremely suspicious of her, and Kusuo is in over his head.
Kusuo and his family visit his mother's parents, the very kind Kumi and the very forbidding Kumagoro, whose bark is much worse than his bite. Kusuo overhears girls gossiping about their crushes on Toritsuka, whose band made a big splash at the school festival, possibly for a sinister reason.
After Kusuo takes a direct hit from a baseball to his head walking past the field, he realizes one of the control devices on his head is missing. Summer vacation approaches. Kusuo can hardly wait for some peace and quiet! However, his calendar quickly fills up with one annoyance after another. Transfer student Metori Saiko joins the class, but his haughty attitude is as big as his family's fortune.
Kusuo wonders if he has an ulterior motive. Kusuo receives an invitation to a magic show featuring Chono and Michael, whose powers have apparently grown prodigiously. Kusuo's attempt to lead a normal life continue as his oddball classmates make it difficult once again to conceal his various supernatural abilities. One week after the events of last season, psychic Kusuo Saiki hopes to return to his normal life. Except, life is very far from normal, as always. Kusuo's parents celebrate their wedding anniversary but he ignores them.
The next day, he makes a mistake that puts all of their futures in danger. Saiki and his friends brave the bitter cold to go to school but it's freezing inside. Just as things look really bad, a warmhearted savior arrives. Cute new student Imu Rifuta's appearance has the schoolboys psyched up.
But Teruhashi stands in the way of her dominance of school cuteness. Teruhashi may have knocked Rifuta down but she's not out. Sensing that her rival likes Kusuo, she goes after him. Oddly, this is exactly what he wants. Metori plans a luxurious weekend at his private island, but the yacht taking everyone there has a some oddly-unforeseen problems, stranding them. The classmates are still stuck on the island but manage to complete a raft. Metori demands they decide who will ride and who gets to stay behind.
Sexy student Mikoto Aiura transfers in and impresses everyone with her fortunetelling. Kusuo realizes she may be the real deal and thus his rival. Kusuo's managed to escape identification by Mikoto by hiding his aura, but she's not about to give up on her search for the mysterious "S. Kusuo's grandfather Kumagoro gets a suspicious call asking for money and quickly realizes it's a scam.
He asks Kusuo for help with revenge. Nendo gets a love letter from a freshman coed and Saiki figures it's a prank, but he soon realizes she's serious. Nendo, being Nendo, wants to say no. In order to win against school idol Kokomi, Rifuta attempts to profess her love for Kusuo. Nendo's pet hamster wreaks havoc inside the school. Kusuo and Mikoto visit Chisato, who's working new jobs to save up enough money to visit her dad in Puerto Rico. But Mikoto soon divines a surprise.
Forced to survive for 24 hours without relying on his rich family, Metori Saiko enlists the help of Nendo and the others. Rifuta begs Kusuo to help her find a suitable boy before she goes absolutely crazy over Kokomi.
Self-professed "love-master" Chiyo steps in to help. Kusuo receives an explosive surprise from his brother Kusuke, who has a challenge for him. If Kusuo fails, Kusuke will expose him via firework.
New student Touma Akechi joins the class but there's something about him that's different from the other transfers, besides his extreme verbosity. The school festival is coming up and Kusuo's class must pick a boy-girl pair to volunteer, setting the stage for an intense battle of wits.
After accidentally turning Riki and Shun into stone, Kusuo comes up with a plan to hypnotically substitute them with other friends.
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