THE TABLE OF HUMILITY

HOMILY FOR THE 22^ND SUNDAY IN ORDINARY TIME OF THE YEAR, C

Rev. Fr. Ezekoka Peter Onyekachi

It is clear that in the Gospel of Luke, much of the teachings of Jesus are done at the table. And for the people of that time, the table’s honour is dependent on the calibre of persons that surround it. It gained more honour than other tables and was indeed considered blessed if there was a scholar to sit at it. Many would prefer teaching at a table due to the light, humorous and lively exchange which might not be found in formal teachings. One could imagine the lively repartee and the close and sharp observations as dishes are passed over and as the cutlery make their movements from the plates to the mouth. What a fine way to learn!!! For that ancient culture, the presence of a Great Teacher like Jesus would make a particular table more blessed and interesting. In the Gospel of today (Luke 14:1.7-14), a leading Pharisee invited Jesus for a meal on the Sabbath day. That must have been a meal of honour with many honourable and distinguished guests.

However, it did appear that these guests had some devious intent other than to come and enjoy the meal: they watched (parateroumenoi) him closely. This simply implies they were watching with a sinister purpose; with a critical and cynical eye for error. They were looking for some mistake rather than being open-minded about their fellow guest, the great Teacher. Jesus then noticed how some of these guests scrambled for the chief seats. During Jesus’ time, the highest seat of honour (the places of honour) was on the right of the host and the next highest on the left, and so the ranking continued alternating back and forth until the lowest ranked person sat the farthest away from the host: the closer one sat to the host, the higher the honour. This scenario would be an opportunity for Jesus ‘to peg this banquet table into the humus.’ This means that Jesus would use the occasion of this banquet to teach the people about the necessity of humility -the table of humility. Thus, this particular Jesus’ table-talk -one, addressed to the guests (on humility) and the other addressed to the host (on self-abnegation)- would be born out of this context.

…TAKE THE LOWEST PLACE… (LESSON ON HUMILITY)

Jesus taught the guests how to comport themselves becomingly as humble guests; they should have simply  waited for the host to allot to them their proper seats. It would amount to discomfort for others or an embarrassment for the guest when they scramble for seats of honour. We could also see ourselves as guests insofar as we are recipients of God’s grace. But how quickly do we forget that all we have is what we have received? Imagining that the credit is ours and clamouring for honour, we become self-opinionated, aggressive, and vying for prestige and popularity. There will be no room for such behaviour at the banquet of heaven. We tend to scramble for places of honour, and many times, block our ears against hearing that admonitory voice of Jesus: take the lowest place. This is a big lesson on humility.

It has to be remembered that humility comes from humus. Every gardener knows how important the humus soil is for agricultural purposes. Humus as a Latin word means earth or ground. It refers to the top-soil layer that contains the organic matter that influences the bulk density of soil and contributes to moisture and nutrient retention. Humus contains many useful nutrients for healthy soil. It is not then surprising that the word humility is derived from this word, for it is a useful virtue for a healthy life. Humility denotes meekness, modesty, and self-effacement and encourages self-denial, self-emptying, sacrifice and lowliness. It does not mean thinking less of oneself or having an undervaluation of one’s talents. It is a quality of being down to earth; having one’s feet on the ground in a sincere acceptance of the seeds of talents sown by God. According to the First Reading (Ecclesiasticus 3:17-20.28-29), humility attracts God’s favours. And just as pride goes before a fall (cf. Prov. 16:18, 22:4), humility brings honour and life (cf. Prov. 22:4). Humility  produces wisdom (cf. Prov. 11:2).

…INVITE THE POOR…(LESSON ON SELF-ABNEGATION)

Jesus taught the host how to invite people for meals; he might need to invite the poor, the crippled, the lame, the blind. True humility leads one into self-abnegation and a disinterested charity. Humility cannot be centred around those who can repay. The true charity is one done without the plan of being repaid. Far from downgrading social life or religious fellowship, Jesus pointed out to the host how important it would be to extend his invitation to those who really needed his gifts and services. We could also see ourselves as hosts insofar as we have talents, treasures, health, wealth or position. But, how quickly do we forget that there are a great number of people who do not even have a plan for the next meal? Imagining that we have worked so hard for our success and clamouring for more investments and better life insurances, we become selfish, proud, and seeking after pleasure and attention. There will be no reward for such lifestyles at the resurrection of the righteous. Sometimes, we might tend to be generous only to those who are generous to us, and good to those who are good to us; and many times, block our ears against hearing that admonitory voice of Jesus: invite the poor, the crippled, the lame and the blind. This is a lesson on self-abnegation.

This set of people would not be expected to make a return invitation to the host. However, our relationship with them would constitute a great deal of our salvation. And if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness, and your night will become like the noonday
(cf. Is. 58:10). Having an interest in the poor is highly salvific. This would then amount to a consideration of those whom humanity are inclined to exclude from the table. We could imagine the culture of those ancient times where the poor, the crippled, the lame, and the blind were even by law forbidden to take part in religious functions. And sometimes, still today, such a culture infiltrates into various aspects of our lives. We tend to exclude others or seclude ourselves from other people because we feel ‘they do not belong here’ or ‘we do not belong there’ and by this very fact live as though to forget that salvation is inclusive.  The truth is this: if it is ‘a table pegged into the humus (humility)’, it has to include all. And the Church in her wisdom constantly invites us to sit at the two tables in the Liturgy, the Word and the Eucharist as the sources of all virtues. The Second Reading (Heb. 12:18-19.22-24) reminds us that the heavenly Jerusalem will be where millions of angels are gathered for the festival, with the whole Church where everyone is a first-born sons and a citizen of heaven. No one is excluded. A humble heart knows that he/she is one out of many other hearts searching for the imperishable crown of glory. May God continue to lead us through this journey. Amen. God bless you.

THE NARROW DOOR

HOMILY FOR THE 21^ST SUNDAY OF THE ORDINARY TIME, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

♫♫ I have decided to follow Jesus, (3x.); no turning back (2x). Though none go with me, I still will follow (3x); no turning back. (2x) ♫♫ In the Gospel (Luke 13:22-30), Jesus speaks of salvation as struggling to enter through the narrow door. It is hardly a compliment to say that a person has a narrow mind, for it suggests the small vision of one who cannot see anything good beyond the scope of his/her own prejudices. Yet, it offers a great sense of worth to say that one has a narrowed vision, for it suggests a singularity of purpose and striving after that singular purpose. Hence, the image of the narrow door far from giving the impression of having a small vision for heaven reminds us of the importance to narrow our vision in pursuit of salvation.

On his way to Jerusalem, someone had asked Jesus a question concerning the number of people that will be saved. Jesus’ answer in turn suggested that he should not worry himself about the number of people that would be saved; he should rather strive to be among them. “Make every effort to enter through the narrow door, because many, I tell you will try to enter and will not be able.” This makes it clear that salvation is for those who would succeed in passing through the narrow door. But, why would some not be able to? The answer to this question and the image of the narrow door bring forth a ripple of connected implications.

1. It demands a clear sense of purpose. The way to salvation is very specific. It is the only way. And that way is Christ; I am the way, the truth and the life. No one comes to the father except through me (John 14:6). The way to salvation is straight; it is not crooked in direction or purpose. Salvation is like a spiritual race; the one who has the chance of winning is the one who is ever focused on the goal. The clear sense of the purpose of this race is to win the imperishable crown of glory. This purpose demands discipline. Our lives as Christians would wander when we live without this clarity of purpose. So, as followers of Christ, we focus on the bigger picture of the imperishable crown of glory.

2. It demands a high sense of discipline. The way to salvation demands a high level of struggle. A person has to make a great deal of effort. The kingdom of God is never automatic but a result of a striving. The Biblical word used for this effort is agonizesthe, which is where the English word agony is derived. The word is likened to the Grecian games where in the participants in their races, wrestlings and various athletic exercises put forth all their powers to gain the victory. Due to its toughness, they were trained for the conflict, and the honour of victory was one of the highest honours among the people. By the use of this term then, Jesus says that beyond making it our chief purpose to overcome our weaknesses, the endeavour to enter heaven requires toughness. This struggle is so intense that it can be described as an agony. It implies to labour fervently and to devote oneself wholeheartedly to its course.

However, this idea might give the impression that salvation is only got through personal struggle. No, it is not. What agony or struggle here implies is that a person diligently seeks God in everything; for this is what the Lord says to the house of Israel: seek me and live (cf. Amos 5:4). That ‘many would seek to enter but would not be able to’ suggests that only few would be ready to pay the prize of self-denial and discipline. The Second Reading (Letter to the Hebrews 12: 5-7.11-13) exhorts Christians never to disregard the discipline of the Lord, for such is a sign of God’s love. This discipline tends towards healing; and of course, the eternal healing is salvation.

3. It demands a great deal of responsibility. It might be easy to think that once commitment is made to Christ, the Christian might feel the sense of arrival which can better be described as a false sense of arrival. Barclay W. talks about an inscription on the grave of an Alpine guide who died on the mountain-side: ‘He died climbing.’ Is it not true then that the journey of the Christian faith is like climbing the mountain and making a constant onward movement? Yes, the race is an up-hill task; always moving upward. We die climbing up. There should be no static time. The Christian is always on the move. Commitment to Christ imposes great responsibilities to know that our effort and fidelity to our calling is indispensable for salvation. ‘We ate and drank in your presence, and you taught in our streets’ sounds like the argument of the one who took the Christian call towards responsibility for granted. Why do you call me Lord Lord and do not do what I say? (Luke 6:46).

Salvation then is not meant for a selected few but open to all who are ready to persevere. Indeed, and as Christ says: there will be surprises in the kingdom of God; the first will be last and the last will be first. This surprises arise when we neglect these demands of salvation. Salvation is not guaranteed for any particular group. The Prophet Isaiah in the First Reading (Is. 66:18-21) talks about salvation in terms of all: they shall bring all the brethren from all the nations. Unlike the Jews who thought that being born a Jew and being circumcised gave a person a ticket for salvation, the saved would come from all nations and classes of society. This would imply that no group has the monopoly of salvation. Salvation is for all who strive after it.  

There is a story of a wealthy woman who had passed on, and on arrival in heaven, an angel was sent to take her to her heavenly mansion. They passed through many lovely mansions and the woman thought that each one as they came to it must be the one meant for her. Now, having passed through many streets, they came to the outskirts where the houses were much smaller; and on the very fringe, they finally arrived at a house which was little more than a hut. That is your house, said the angel. What’s this, asked the woman, I cannot live in that? The angel replied: I am sorry, but that is all we could build for you with the materials you sent up. And she was disappointed with herself. She discovered that her heavenly residence was incomparable with her earthly mansion. Learning from the experience of this woman brings to our consciousness the importance of making a continuous effort to build and furnish our heavenly mansions. And as we do this, we  pray to always find the needed support and strength to move on and never to give up. Amen. God bless you.

FIGHTING ON LIKE EBED-MELECH

HOMILY FOR THE 20^TH SUNDAY OF THE ORDINARY TIME, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

No doubt, the Christian journey is one of battle. The Christian is called to fight relentlessly to see that the kingdom of God is continually established on earth. And what does the kingdom of God consist of? It consist in righteousness and peace and joy brought by the Holy Spirit (Rom. 14:17). To make an option for God is to upset the kingdom of evil. Little wonder then the writer to the Hebrews in the Second Reading (Heb. 12:1-4) encouraged us to keep fighting against sin, even to the point of death. And Jesus himself made it clear in the Gospel of today (Luke 12:49-53) that His kingdom would upset the kingdom of evil. But, how could this kingdom of peace Jesus, the Prince of peace (cf. Isaiah  9:6) would establish be one that casts fire upon the earth and bring division among people? The function of light is to dispel the darkness. And so, the enthronement of goodness would upset evil, and evil would always try to fight back. Fire and division become the consequence of choosing goodness over evil. That was the experience of Jeremiah in the First Reading (First Reading –Jer. 38:4-6, 8-10). He had upset the evil of his time and thus evil fought back. But evil can never be victorious; God came to his aid by raising an unexpected person to speak out for his sake. His name was Ebed-Melech.

Ebed-melech was an Ethiopian Eunuch who served in the court of King Zedekiah at the period Jeremiah exercised his prophetic role in Judah during the siege of Jerusalem (cf. Jer. 38:7). The name is translated as Servant of the King, and as such may not have been his proper name but a hereditary title. It might have been a title that suggested his role or function in the King’s court. Ebed-melech as a biblical figure stood out for interceding on behalf of the prophet Jeremiah and with the King’s permission rescued him from the cistern into which he was cast to die.

Jeremiah’s words had infuriated some officials (Shephatiah, Gedaliah, Jucial and Pashbur), and they reported him to the king. They suggested to the king that he be put to death because his words were demoralizing the soldiers in the face of an impending war. Jeremiah had said: “Thus says the Lord, He who stays in the city shall die by the sword, by famine, and by pestilence, but he who goes out to the Chaldeans shall live. He shall have his life as a prize of war, and live. This city shall surely be given into the hand of the army of the king of Babylon and be taken” (Jer. 38:2-3).

Jeremiah was letting the people know about the message from the Lord which was not what the officials expected to hear about. And for this, they plotted to eliminate him by convincing the King to permit them put Jeremiah away. They desired to bring about Jeremiah’s death without bloodshed; putting him in a cistern to sink in the mud and die of hunger. They were ignorant of the fact that the Lord protects his servants, and never forsakes those who obey him. Thus, a servant of the King Ebed-melech, who had heard what happened was inspired by the Lord, and he went to the king and courageously interceded for Jeremiah; defending him against the plot of these officials and exposing their evil intention. He went further, together with three men, at the King’s permission to rescue Jeremiah from the cistern. This was heroic; to have fought against the wish of those cabals. Jeremiah then was housed in the court of the guard.

1. Hence, ‘ebed-melech’ might represent someone who speaks for us when we are under great affliction, tribulation, tension and pressure; who intercedes for our good even when it seems many people are against us; who consoles us even when everyone is blaming us; who welcomes us even when many are pushing us away; who understands our mistakes, tolerates us and pardons us when we err or commit errors. Beyond interceding or advocating for us, ‘ebed-melech’ represents the one who destroys the evil plans against us and comes to our rescue. The Scriptures do provide us with persons who exhibited divine power and knowledge in interceding for others; for instance, Daniel was an ebed-melech to Susana (Daniel 13ff), the wife of Pilate acted like an ebed-melech when Jesus was about to be killed, etc.

2. Life generally is replete with experiences of understanding and witnessing the importance of such figures as ebed-melech. Many times, we are given the opportunity to witness an ‘ebed-melech’. There are situations too where we might have had the chance of being an ebed-melech, or even expected to find an ebed-melech but never did. God does send someone to help us in hard situations that outweigh our capacity. Look well, pray well and live well, and then trust in the Lord. No situation can ever crush the Christian in as much as God lives. As Christians, we are called to fight like Ebed-melech; speaking out against human injustice and brutality; saving the afflicted and healing the weak; swimming against the current of evil. And so, this calling demands requires such virtues: A) Trust: Ebed-melek must have been a trusted servant to have been able to listen to him and grant his plea. So too, we must learn to make our lives trustworthy. B) Loyalty and Obedience: Ebed-Melech was loyal. Loyalty to God and his principles are signs of obedience. C) Humility: being down-to-earth paves a great way during situations that requires us to speak out. D) Prudence: knowing and using the most careful ways and manners in presenting our intercessions assures success E) Courage: advocating for others requires being daring and convincing.

4. Jesus is the greatest ebed-melech we have got as Christians. He is always there for us. He intercedes for us. He protects and saves us. He destroys the plans of our enemies. In the Gospel, Jesus speaks of how his role would upset the social status quo and initiate division. This passage while causing confusion to people of our time was to be a great consolation to the people of the Evangelist’s time. The Jews who never believed that Jesus was the Messiah ostracized the people of the New Way who believed in the messiahship of Jesus. Thus, the person of Jesus became a source of division not because of those who believed in him but because of those who refused. Thus, the message of fire and division would serve as one of consolation to those people who would suffer division as a result of their faith in the God of Jesus Christ. People would be divided against one another. People would be hated for the choice they make for Christ. The role and the acceptance of Jesus as our greatest intercessor would bring a great rift and division between good and evil, and between the one who believes in Jesus and the one who does not. The essence of Christianity is that loyalty to Christ must take the first place over the dearest loyalties of the world. The role then of fighting like ebed-melech would imply a battle against evil, and which would result in hatred and division. This is the fight that is fought to block the plans of evil.

Does the teaching of Jesus ever upset me? Does it make me to question the way I live? Does it ever bring me into conflict with friends and family? Has it ever caused me some hatred from those who do not believe? If it does not do so, it can only imply that I am not really hearing that Christ’s teaching is like a sword that separates good from evil. It is sometimes like a fire that burns off the weeds but leaves the wheat. An encounter with Jesus would upset any evil hidden in us, and so, the fight begins with the self. Having succeeded in conquering the fight against the evil in us, it would then lead to a fight against the evil in the world. The true Christian is a threat, a source of division, a light that shows up in darkness, and is resented by those who do not like the light. Because of his sense of justice, the Christian will oppose like Ebed-Melech those who exploit the weak and the poor. We continue to pray for the courage to fight on like Ebed- Melech and for the continuous triumph of good over evil. Amen. God bless you.

THE APRON-MASTER VERSUS THE GOVERNOR-SERVANT

HOMILY FOR THE 19^TH SUNDAY IN THE ORDINARY TIME, YEAR C

Rev. Fr Ezekoka Peter Onyekachi

Ours is a God who wears an apron. What an image of God that Jesus portrayed in the Gospel! (Luke 12:32-48). This master (God) who wears an apron has his servants whom he serves. He also allows them to govern. Isn’t this then a stunning reversal of roles? The apron-master totally changes the order dictated by worldly wisdom. This master teaches that being a master does not mean greatness, and that greatness is not judged by material possessions, titles and social status; rather greatness consists in knowing how to serve. Only through service can true greatness come. The Governor-servants are placed in charge because they have learnt the act of service so well that they are now able to serve others. Therefore they are called Happy and wise stewards.

Here, we ask a question whose answer would lead to two further questions: why must the master put on an apron, sit them down and wait on them? That this master puts on an apron implies that he does not only serve but makes himself to be seen as a steward. He wants to be known as the official servant. That this master sits his servants down implies that he makes them comfortable; for instance by pulling out the seats for them to sit down and providing them with napkins for the meal. That this master waits on them implies that he not only serves and takes the food to his servants but also stands by the side ready to attend to any one who might need his further service. It becomes clearer then that the master is the perfect steward who has five stars in service. He is the five star apron-master. But why must the master do all these for the servants? The answer is simple: it is because they have been vigilant and awake in preparedness for his return. Those servants are called happy for they have shown themselves worthy of being trusted by their master. And now, why were they awake?

As a child growing up in my family home, it was like a tradition to prepare ourselves for the return of our parents from their daily ventures. That time was never for sleep or for visiting friends. At about 5:00pm (since we calculated that they usually return around 6:00pm), we made the house cleaner, washed up any dirty dish, made the beds, put things in their proper place, and even swept the entire compound, and then would happily and enthusiastically wait for their return. We wanted to give good impressions as good children. But not only that, we were always hopeful for their rewards and gifts. We were sure that meeting the house very neat spurs them all the more to give us gifts from their goodie bags. And they never disappointed. One by one, we would be called to take our own rewards from their hands, and how happy we would be. The happiness they showed and the gifts they gave us were great encouragements; these made us happy and were ready to do more the next day. Weren’t we then happy children? ...hahahaha... Remembering this experience makes me to understand why Jesus called those wise servants happy.

   

Just like my siblings and I, there are basically three reasons why these servants were awake: 1. They know that their master would certainly come back. This is trust. 2. They know that their master would come back with good tidings and joy for them. This is hope. 3. They know that their master’s visible absence does not entail abandonment, and that on his return, they would be rewarded. This is faith. They do not think, but they know. Faith becomes faith when it knows. Therefore, we are called to be like these happy and wise servants; to have a vigilant faith.

Only Faith (pistis) can, according to the Hebrew writer(s) of the Second Reading (Hebrew 11:1-2; 8-19) guarantee the blessings that we hope for, and prove the existence of the realities that at present remains unseen. Faith is the assurance of things hoped for, and the conviction of things not seen. To perfectly understand this definition, two philosophical terms stand out in the original Greek version: ὑποστασὶς (hypostasis) and ἔλέγχος (elenchos). The consideration of both words in their widest and contextual meanings might help us appreciate this gift of faith in us.  Philosophically, hypostasis means the underlying reality or substance of something. This attunes more to its Latin translation substantia (substance). And Elenchos would mean argumentation which also attunes more to the Latin argumentetum. This argumentation is one that is made to prove the reality of something, which in our case would simply mean to prove one’s belief. So, the usage of the word elenchos denotes for the Greeks the proof of a point, and not the argument proper.

Therefore, Faith could now be understood as the reality (substance/subsistence) of things hoped for, and the proof of things not seen. The reality of things hoped for is concerned with this world, and the proof of things not seen is concerned with the heavenly world. Faith then brings the reality of eternity into time to remind us that our souls might be living now in time but have eternity as their goal. Faith also seeks to prove the existence of the invisible God, and to remind us it is in God that we live and have our being (cf. Acts/ 17:28).

Only the faith that makes the Christian hope real could make us ignore the pleasures of the moment. In the Gospel, Jesus advises his disciples to replace the pleasures of the moment for the treasure in heaven. Readiness and preparedness for the master who would return at an unknown time would guarantee the happiness of those servants who the master would found awake. That servant who is way-ward and acts as if everything is dependent on the moment certainly gets punishment when the master unexpectedly returns, but that servant who is ever ready gains reward from his master. To this wise servant, much more power and respect will be given him, for he showed great commitment to his work, but the momentous servant will be given severe beating and stripped of all powers and respect, for he abused the much that was given him.

Only the faith that makes God real and ever-present could make us believe in the certainty of the future. This faith is enhanced when we remember God’s faithfulness to his promises. In the First Reading (Wisdom 18:6-9), the people of Israel looked back at their history and discovered God’s goodness and faithfulness, and this gave them courage and hope for the future. If the Lord was able to deliver the righteous in the past, then he is able to do it in the present, and in the future. Reminding ourselves of this like the Israelites gives us the courage to face life and to deepen our faith in God. What was seen in the past assures the reality of things yet unseen in the future. The things unseen are eternal, but the ones seen are transient (cf. 2 Cor. 4:18). Hence, our faith is like that which Peter explains in his Letter: though we have not seen him, we love him; and though we do not now see him, we believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of our faith and the salvation of our souls (1 Pet. 1:8). Our faith in the certainty of our future makes us work hard to demonstrate it in the present. Thus, the happy servant would have other great virtues and opportunities because of his vigilant faith.

1. Faith produces obedience: Obedience which implies total resignation to the will of God is a great demonstration of faith. Abraham obeyed God. When he was called by God to go to a place he knew nothing about, he simply obeyed. When we obey God and his commandments, it is a sign of faith. For how can a Christian claim to be a person of faith when he/she dances more to secular norms and ideas?

2. Faith breeds courage: Abraham had the courage to sojourn in the land of promise, leaving everything he acquired. He looks forward to that city whose builder and maker is God. His faith in God was adventurous; so also our faith ought to be. When we rely totally on God and trust in his providence as we witness to him, it is a sign of faith. For how can a Christian claim to be a person of faith when he/she is afraid of witnessing or speaking about Jesus to others?

3. Faith generates miracle: By faith, Sarah miraculously conceived at old age. Faith makes the impossible possible. With God, all things are possible. Faith in God attracts favours and blessings. Only faith could guarantee the blessings that we hope for; the reality of things hoped for. The testimony of our healing is a sure sign of faith. For how can a Christian claim to be a person of faith when he/she does not deem it fit to share the divine healing and miracles with others?

4. Faith encourages sacrifice and offering: When Abraham was tested. He was ready to offer up Isaac; and he who received the promise was ready to offer up his only begotten son. Faith produces in us a selfless and sacrificial lifestyle. By faith, people have sacrificed material things for others. By faith, people are persecuted for speaking out against treachery and injustice. By faith, people sacrifice marital union for the service of God. Having a heart that is willing to sacrifice is a sure sign of faith. For how can a Christian claim to be a person of faith when he/she does not remember to give alms or to have a heart for others?

5. Faith creates the desire for heaven: Any faith that does not desire heaven is fake. Our faith looks towards eternity with God in heaven. Faith makes us believe that having lived on earth, we shall live with God in heaven. That desire for heaven and the love for God are sure signs of faith. For how can a Christian claim to be a person of faith when he/she does not believe in heaven, or gives the impression that life ends here on earth? May the Lord increase our faith and help our unbelief. Amen. God bless you, as I wish you a blessed week ahead.