PSALM 23

HOMILY FOR THE FOURTH SUNDAY OF EASTER, YEAR A

Rev. Fr. Ezekoka Peter Onyekachi

Today is known as Good Shepherd Sunday. It is a day we remember in a special way those who shepherd the Church, and also point to them the one true shepherd, Jesus Christ who they must imitate. And having been called to prolong and act on behalf of Christ in the world, it becomes their vocation. And so, today is also called Vocations Sunday. Therefore we must today pray for vocations to the priestly and religious life. But this work and message of shepherding must be extended to those who shepherd our world in various ways, Countries, States, companies, institutions, families, etc.

In a society filled with poverty and strife, there comes a message of hope, provision and abundance. In an era controlled by war and insecurity, there comes a message of protection and peace. In an age that disregards life through series of anti-life policies, there comes a message of the sacred of human life. In an epoch that is tormented by killer-diseases, there comes a message of healing. In a time when the world pursues satisfaction more than anything else, there comes a message of sanctification. In a world filled with authoritarianism and power cleavage, there comes a message of admonition. In a period when justice is left in the whims and caprices of corrupt leaders, there comes a message of vindication. In a moment where humans place more value in life here on earth, there comes a message of eternal life. And in a globe that has the population of 7.5 billion people, and yet no one seems to offer the world perfect leadership, there comes the unequivocated proclamation: THE LORD IS MY SHEPHERD. This is the central theme of Psalm 23 which has guided my reflection today.

Psalm 23 is one that demonstrates the palpable actions of God as a good shepherd. It is a psalm that is the most known for anyone who is acquainted with the book of Psalms. It is a song of trust and is specifically regarded as the psalm of David. David passed through a lot in his life, the peak of which before he became King was the threat in his life by Saul. And in fact, this threat forms the foundation of this psalm. David overcame these threats by trusting in the Lord who is the good shepherd (a common designation for the god or king in Ancient Near Eastern poetry). The psalm focuses on God as the faithful and good shepherd of his people who are his flock. We have extracted for the purpose of this reflection 7 characteristics from the Psalm which creates the assurance within us that God is our Shepherd. A shepherd is a guide and a leader of his people. God is the shepherd of Israel; he who leads Joseph’s flock (Ps. 80:1). The Lord keeps us as a shepherd keeps his flock (cf. Jer. 31:10). The shepherd is our owner. The term means that he owns us.

1. PROVISION: I shall not want; He makes me to lie down in green pastures. He leads me besides still waters (cf. Vv.1-2).  This psalm proves to us that we as the flock of our good shepherd really lack nothing. He provides everything we need. Another translation would say:  I have everything I need. His provision is perfect, full and gracious; not hard-hazard. From these verses, we understand that David says that a good shepherd leads his flock to green pastures (not dry leaves) and quiet waters (not turbulent waters). The shepherd recognizes what the flock wants. This is what God does for us. Many of us have deep troubles with our present economic, academic, and spiritual situations; we seek jobs and admissions. But one thing we must know is that God’s provision is perfect. When he wanted to save man, he gave us the best.  He did not spare his own son, but delivered him up for all of us; will he not then graciously give us all things? (cf. Rom. 8:32). But do you know why we shall not want? It is because we seek the face of God; we follow our good shepherd. Psalms 34:10 makes us to understand that those who seek the Lord lack no good thing, even when young lions suffer want and hunger. And in Matthew 6:33, we are advised to seek first the kingdom of God and his righteousness, and every other thing will be added unto us.

2. SANCTIFICATION: He restores (revives) my soul; he leads me in the path of righteousness for his name’s sake (vv.3-4). God does not stop only in providing for our material needs, he also cares for our souls. For the sheep, the green pasture and the still water revive and strengthen it for vitality. And so, God revives the longing of our souls to see Him. God makes our souls active to be receptive of his grace. Many of us have issues and experiences that make us to think that our souls are dead. But do you not know that you have a good shepherd who can restore your soul to how it should be? When we feel distanced from God, He is ever ready to revive us. Psalm 19:7 states that the law of the Lord is perfect, and that it revives the soul. And being sure that the Lord can lead him out of sin, the Psalmist prays in 5:8 that the Lord should lead him in His righteousness. It is the Lord who assures us himself in Prov. 4:11 that he leads us in the way of uprightness. We must then approach the divine throne of renewal and revival for the vitality that our souls seek.

3. PROTECTION: Even though I walk through the valley of the shadow of death, I will fear no evil for you are with me, your rod and your staff they comfort me (v. 4). God can never be tired of protecting us. The shepherd wards off all preys that come to destroy the flock. He leads and protects the sheep so that they will not suffer any injury. Thus, when the sheep looks at the shepherds tools of war against the prey, it is comforted. It has back-up. So God wages war against any reality that wants to pull us down. He does not allow us to stumble. Many times, we claim to have God and yet we are afraid of evil or harm. Many times, we fail to recognize the power of Jesus in the blessed Eucharist, and prefer to run to places that do not protect. Even when God presents Himself as a powerful Saviour for us, we tend not to be courageous. We must totally abandon ourselves to the protective hand of God. Psalm 78:52 makes us aware that God leads us out like sheep and guides us in the wilderness like a flock. In Isaiah 40:11, the Lord tends his flocks like a shepherd, and gathers the lambs in his arms; he carries them in his bosom, and gently leads those who are with young. The Lord keeps us as a shepherd keeps his flock (Jer. 31:10). There is no place or time that escapes the protection of God. In Psalm 139:9-10, if I take the wings of the morning and dwell in the uttermost parts of the sea, even there your hand shall lead me and your right hand shall hold me.

4. VINDICATION: You prepare a banquet for me in the presence of my enemies (v. 5a). Why must this banquet be prepared in the presence of the enemy? Remember that the role of the enemy is to mock us, ridicule us and pull us down, but God having rendered powerless our enemies desires to shame them the more by making them the divine favours and blessings in our lives. Many times, when we suffer from injustice, calumny, hatred because of the virtues that we hold, we must remember that God does vindicate. To vindicate is to declare innocent for an offence held against us in the past for which we are innocent. God needs the enemy to know that we are innocent, and so he or she must be present when this innocence is declared. If the son of man sets you free, you are free indeed (John 8:36).

5. HEALING: You anoint my head with oil (v. 5bi). This is the oil of healing and of forgiveness. It connects with the sanctification of our souls. However, it differs from sanctification in the sense it is done for constant lubrication as against spiritual aridity. The jar of oil can never run dry. When we see ourselves running into the same type of sin over and over again, just be aware that your head has been anointed with the oil of healing and of forgiveness which qualifies you to ask for pardon and never to go back to that sin again. The Second Reading (1 Pet 2: 20b-25) clarifies us that Jesus himself bore our sins in his body on the tree that we might die to sin and live to righteousness. By his wounds, we have been healed, and have now returned to the Shepherd. This oil is the unction for our function as Christians. When this oil touches you, you are gladdened. Psalm 45:7 says that the Lord our God anoints us with the oil of gladness beyond our companions.

6. ABUNDANCE: My cup overflows (v. 5bii). This is not that our cups are full, but that the cups are overflowing. They are overflowing because the content of the cup is now in excess. God’s blessing comes in form of a crush. Ochi agaghi ekwe gi funwuo oku. That same abundance experienced in the population of the followers of Jesus in the First Reading (Acts 2:14a.36-41). There was abundance in their number which grew to 3000. Every one desires abundance. God gave the Israelites bread from heaven in abundance (cf. Psalm 105:40). When you have suffered and you perceive some smells of success, just girdle up and be ready for your abundance is close. God believes in blessing us abundantly. After the feeding of the 5000 and 4000, many baskets were left. This is because there was abundance. He gives us life abundantly (John 10:10)

7. ETERNAL LIFE: Surely, goodness and mercy shall follow me, all the days of my life, and I will dwell in the house of the Lord, forever and ever (v. 6). In the end, what we all desire is the eternal life which is given us out of God’s goodness and mercy. The Chief shepherd carters for us both for life here on earth and life hereafter. He follows us and leads us to eternal happiness in heaven. This is one thing we ask of the Lord; to dwell in His house forever (Ps. 27:4). When we ask for this, God gives it to us (cf. Ps. 21:4). It is because of this eternal life that Peter admonishes the people to repent and be baptized. Jesus who is the chief Shepherd in the Gospel (John 10:1-10) also assures us that he comes that we may have life and have it abundantly.

In all, as we celebrate Vocations Sunday today, we pray God to help the Church produce more shepherds who will simply be like Christ the good Shepherd. As we also celebrate the father’s day, we pray too that the fathers may extract these virtues of the good shepherd and apply them in their homes and in their working places. I wish all of us a blessed week ahead. God bless you.

CAVEAT: The Church through the authority of her master, the good shepherd continues to nourish us with the 7 sacraments, which in my reflection covers these 7 features of the Shepherd. He sanctifies our souls in Baptism, provides for us in Holy Communion, protects us in Confirmation, heals us in Penance, vindicates us in Anointing of the sick, gives us the grace of abundance in Matrimony, and assures our eternity in Holy Orders through which we get those who dispense these sacraments for our salvation. This will be a thought for future development.

THE EMMAUS EXPERIENCE

HOMILY FOR THE THIRD SUNDAY OF EASTER, YEAR A

Rev. Fr. Ezekoka Peter Onyekachi

It was not really easy when I chose this topic as the topic of our reflection today. I searched through the Strong’s Concordance of the Bible to discover what the Bible tells us about the city Emmaus, only to be disappointed that it only appeared once in the whole of the Bible, and that is in the Gospel of today (Luke 24:13-35). So, I asked myself: what do I do now? It immediately crossed my mind that Strong did not exhaust the whole of the Bible; the Deutero-canonical books are not part of his consideration. So, I opened my New Jerusalem Bible to scan through the Deutero-canonical Books; lo and behold, I found a twin to the Gospel of Luke 24 in 1 Macabbees 4; Emmaus was mentioned. As I read through it, many questions came to me. Indeed, these questions form the bedrock of my reflection on the Emmaus Experience. 

WHY EMMAUS?

Why were the disciples going to Emmaus? It is most probable that Emmaus was their native city or at least their city of residence. We must not forget that the Passover had just ended; the great national feast that attracted many Jews to Jerusalem. Since, the week of Passover had just been concluded it was highly probable that everyone was returning to his city of residence to continue work after the Sabbath day. This is where we come to understand fully that this incident happened on the first day of the week, which is the Sunday after the Sabbath Saturday. Thus, people returned home to their working places to continue with their daily routine. Cleopas and his friend were also among these people that were returning home, though they were different. They were disciples of Christ, and the passion of Christ must have touched them so much. As they returned, they discussed their experiences, the early apparitions of the morning, and the stories told by the women and the apostles. However, they did this like people who had lost hope and whose zeal has been shattered about the liberation that the Messiah would bring. They had thought him to be a great prophet and a great redeemer. But, what type of redemption were they thinking about? Why was Jesus interested in these people heading to Emmaus? These questions can only be cleared if we go back to an aspect of the historicity of the city, Emmaus.

The only explicit mention apart from the gospel of Luke and apart from the exegetical connotations to the Hebrew name Hamat concerning the city of Emmaus was in the 1^st book of Maccabees (as clarified above). It is mentioned here in the context of the Jewish revolt against the Hellenistic Syrian King Antiochus IV. The king of Syria struggled to unify his empire (ca. 167-151BC), profited from factions within Judaism to try to stamp out the Jewish way of life. This attempt is known as hellenization; that is, to impose a Greek-style religion and culture on other cultures. The attempt made by this king met serious opposition, led by Mattathias and his sons (a priestly family from a small village) who soon became known as the Maccabees or hammers. They were known to have had such reckless courage and faith in the unfailing help of God. The fourth chapter of the first book of Maccabees (which is one of the deuterocanonical books of the Bible) spoke about a battle that was fought in Emmaus. In Emmaus was an army to guide against the Judaist faith from being practiced. A man named Judas was leading the Jewish army as a man named Gorgias was leading the Gentile army. The army of Gorgias outwitted the army of Judas by number and armoury, but Judas pitched his faith in the Lord and advised his army not to panic, but to recount how Yahweh delivered them from the hands of Pharaoh during the crossing of the red sea. They called on the Lord, and moved in for battle and defeated Gorgias and his gentile army. Gorgias fled with his remaining troop far away. Judas and his army then returned chanting songs of praise to heaven (cf. 1 Mac. 4:1-27). 

We can now imagine the type of redemption the people of Emmaus dreamt for. It was barely 150 years after the Maccabean revolt, and thus the war and its effects were still fresh in their memories. Having stamped out their love for their religious freedom many years ago, they expected a Messiah who would fight for and gain their political freedom. These people from Emmaus can be understood as deeply religious. The fact that the battle ground against any religious invasion was in that city gives credit to this allusion. Surely, the inhabitants of the city joined the fight and helped to destroy Gorgian and his troops because of their love for Yahweh. And when the Messiah came who they expected to be the one that will give them the political freedom and solidify their religious freedom, it could be imagined that many from that city would easily give in as His disciples. Therefore, apart from the fact that they were the disciples of Jesus, we must also state that there was an enabling ground for the meeting of Jesus with these disciples. They would understand him more because of the history connected to Emmaus and because of their knowledge of the Scriptures, which only needed to be expanded. Jesus interpreted the Scriptures to them and they kept on understanding. 

Grace builds on nature, and perfects it. For us to understand the workings of God, we must develop great love and zeal for Him. We expect God to always come into our situations without been disposed. We expect God to visit us when we have failed to give him our address. God desires that we show courage in our belief of him. He disregards cowardice. Indeed, the courage inherent in the history of this people of Emmaus was noticed, but in a more luminous and loquacious manner in the speech of Peter in the First Reading (Acts 2:14.22-33) wherein he exacerbated with great aura of decidedness the power of the resurrection of Christ. The courage of Peter was got from the power of the resurrection where as the courage of the inhabitants of Emmaus was got from their exclusive love for Judaism and for freedom. But the greatest expression of freedom was the freedom from the shackles of death which is resurrection. The power that ensued from this freedom ignited in Peter the message that he released to the inhabitants of Jerusalem the power that creates peace and not the power that seeks war.

FROM JERUSALEM TO EMMAUS AND BACK TO JERUSALEM

Cleopas and his companion must have felt disappointed. Their hopes and dreams were shattered. Remember, they said: we were hoping that he was the one who was going to rescue Israel. Jesus came suddenly and talked with them, and dispelled the darkness that beclouded their minds. Their minds were open but their eyes were not. They seem to have needed another encounter for their spiritual eyes to open as well for the Messianic knowledge. The Eucharist is the point of ultimate divine revelatory encounter which comes after the liturgy of the word. We must stress it here that any gathering without the Eucharist does not qualify as Holy Mass. Holy Mass must flow from the Word to the Eucharist for the deep encounter to be made. The Eucharist is the sacrament of unity. Immediately the bread was broken and their eyes were opened, they sought once more the company of the apostles.

That was why Jesus wanted these disciples not to remain in Emmaus because in Emmaus you seek freedom but in the wrong way, but going back to Jerusalem (the home of peace), you seek freedom in the most perfect way. Hence, it was at the breaking of the bread that they recognized it was Jesus, and hurried back to Jerusalem, the home of the apostles which is the home of unity. Divine revelation is meant for unity, and never for disunity. They had tried to leave the home which signified unity for Emmaus most probably to continue their normal life. But Jesus through the revelation of Himself to them sends them back to Jerusalem to testify to the power of the resurrection and to bear his witnesses to him. The Christian message is never fully ours until it is shared with some others. This message was necessary for the apostles that they may be glued more to one another in courage and confidence of the power of their master; that sort of confidence the first epistle of Peter (1:17-21) talks about in the Second Reading.

Many of us have left Jerusalem for places which do not promote Christian unity, and do not enhance the unity we needed to have shared with our family members (like Cleopas and his companion left for Emmaus). Many of us have even failed to give Jesus the opportunity to walk with us so as to enlighten us (unlike Cleopas and his companion). Many of us have blocked our eyes consciously to disregard Jesus even as he reveals himself to us in the breaking of the bread (unlike Cleopas and his companion). Many of us have decided never to proclaim Christ by words and deeds (unlike Cleopas and his companion who hurried proclaimed Him). Many have also decided never to rejoin the Church after having experienced revelation, and instead gone to spread the news of their experience in their own way and their chosen cities (unlike Cleopas and his companion who went straight back to Jerusalem to tell the story in the company of the apostles). The Emmaus experience must make us to work for our freedom from sin and death. It makes us to regain the courage which may have been taken away from us out of intimidation. It leads us to appreciate the Scriptures and to be disposed for the knowledge of the Scriptures. Finally, the Emmaus experience must make us to work for Christian unity, in the awareness that divine revelation is at the service of the unity of the people of God and not for selfish aggrandizement. May God give us the grace of this Emmaus experience this week and ever. Amen. Happy new week. God bless you.

THE PEACE THAT EMPOWERS

HOMILY FOR THE SECOND SUNDAY OF EASTER (DIVINE MERCY), YEAR A

Rev. Fr. Ezekoka Peter Onyekachi

We are still in the Easter octave. Happy Easter again!!! No one desires to live in fear and to be molested. Every one of us needs peace. We want to experience comfort. During the weekends, many people rush to drinking bars and recreational places, all in the search for peace. Today, I introduce you to another type of peace that is the ultimate. It is the peace that Christ gives. It is one that no human being can remove from you. If you have this peace, you are good to go.

It is true that the disciples were at this time aware that their master, Jesus the Christ has risen from the dead and has even appeared to some of them. However, the experience of the recent brutal killing, the passion of Christ, most probably had not left them. From the knowledge we get from the Scripture, the apostles continued to meet in a particular place to pray together and break the bread together following the command of the master. The Gospel of today (John 20:19-31) is so clear about one of such meetings. Even when these apostles gathered and prayed together, they were in fear; fear resulting from such question: who will be the next to be killed. The Jews were most probably still in search of the followers of Jesus to make sure that the New Teaching is not sustained. This fear was manifested in their security consciousness. They always shut the doors. They knew the bitterness of the Jews against the New Teaching. So, they were in fear, listening for every step on the stair, and for every knock on the door, and even for an escape root in case there was a break-in.

As they sat there, Jesus was suddenly in their midst. The very words he uttered to them were: peace be to you. It is true that this greeting is a normal everyday greeting, but the Hebrew word shalom from where it comes means something much deeper and much wholeness than a normal greeting. Shalom means much more than peace. There are other terms which may make us to understand better the meaning. Such terms are harmony, wholeness, completeness, prosperity, welfare and tranquillity. This greeting is also not foreign to Christian liturgy. Shalom is not just a peaceful state of mind, of being or even affairs; it goes beyond that, especially when it is used in the Liturgy. It covers a reality of hope and wholeness, on the one hand, for the individual as he relates with others, and on the other hand for the entire world. To simply see shalom as meaning joy and peace where there is no dispute or war, does not begin to describe the sense of the term. Completeness seems to be at its centre. It means complete safety and happiness, complete health, prosperity and peace.

However, we must point out that the use of this term in the Bible always points to the divine action of wholeness. In the Old Testament, there are various usages of shalom.

1) It is used to crosscheck the well being of others. In Genesis 43:27, Joseph made an inquiry about the welfare of his father by asking the brothers who at that point had not recognized him. In Exodus 4:18, Moses sought permission from his father-in-law to go and check the welfare of his brothers. And Jethro said to him: go in peace.

2) It is used to refer to treaties between nations. In 1 Kings 5:12, w read that the wisdom God gave to Solomon made him to realize peace between Hiram and Himself, so such extent that they made a treaty.

3) It is used in prayer for the wellbeing of cities or nations. In Psalm 122:6, we are exhorted to pray for the peace of Jerusalem. In Jeremiah 29:7, the Lord exhorts the prophet to seek for the welfare of the city where he had been sent on exile. He should also pray to the Lord on its behalf for in its welfare you will find welfare.

4) It is used in relationship to truth and justice. The Psalmist links righteousness/justice and peace when he says: justice and peace have embraced (Ps. 85:10). In Isaiah 48:18, if we pay attention to the Lord, the peace we shall have is compared to a flowing river, and the righteousness like the waves of the sea. And in v. 22 of the same chapter, the Lord says it explicitly that there is no such peace for the wicked. In this context, the wicked are the unjust. In fact, in Isaiah 57, the Lord comforts the contrite. In v. 19, the Lord promises to heal him, lead him and to restore comfort to him and his mourners; he promises peace and healing. Here in also, peace is linked with injustice. The Lord repeats in v. 21, there is no peace for the wicked.

It is in this usage that the word receives its messianic and divine usage. This divine usage of shalom (linking it with truth and justice) is the foundation for the hope of the work expected to be done by the Messiah. It is this sort of peace that Christ who is the messiah wished his disciples. That is his work; to restore peace to the world through the planting of the seeds of truthfulness and justice in a world bereft of these virtues. Christ is the prince of peace (Is. 9:6). The ruler to be born in Bethlehem, according to Micah 5: 5a will be their peace. When this is done, peace reigns. In Haggai 2:7-9, we discover that after the stage of purification to get at justice and truth, the Lord will introduce peace through his divine acts of introducing a greater glory than the ones before.

So, when Christ offered the apostles peace, he offers what actually he can give. He is the peace himself. This peace goes hand in hand with truth, righteousness and justice. This sought of peace is the one that subtracts so as to recreate. It totally removes fear, agony, sorrow, rancour, quarrel; it restores to wholesomeness, complete joy, complete harmony and total peace. This is the type of peace that is offered when used in our liturgical celebrations.  

It does not only restore to completeness. It empowers for agility and alacrity. The gospel of today was so clear about the actions and words that followed this great wish of peace of Jesus to his apostles.

1) This peace opens up the way for revelation. Christ showed them his hands and his side. When we have this peace, we stand on a better plane to have spiritual vision, and understand them better. When this peace is in us, God is quick to reveal himself in our conditions, our situations, our worries and our joys. This revelation brings about joy. No one encounters the Lord and remains the same. The disciples were glad when they saw the Lord. So too, we are glad when we see Christ in our situations. Peace is a condition for revelation

2) This peace opens up the way for mission. Mission simply means to be sent out to witness to Christ. Christ repeats the same word again: shalom. When we have this peace, mission becomes joyful and courageous (onye nna ya dunyere ozi na-eji ukwu abuo agbawa uzo). We need this peace for witnessing to Christ by our words and actions. We all have been sent to witness to Christ in our specific areas, but we need this peace for the success of this mission. Peace is a condition for mission.

3) Peace makes us fertile for the indwelling of the Holy Spirit. Jesus breathed into them and gave them the Holy Spirit. This re-enacts the story of the second account of creation (Gen 2:7), and the oracle of dry bones in Ezekiel 37:9. The Holy Spirit is like the wakening of life from the dead. When he comes upon the Christian, he/she is recreated for the task ahead. This same Holy Spirit dwelling in us (and in the Church) makes us so powerful as to forgive sins. This implies that we have the duty to convey the forgiveness of God to the penitent in heart and to warn the impenitent against the danger of forfeiting the mercy of God. Forgiveness creates inner peace in the Christian.

4) This peace clears doubts. Thomas was absent from the fold and doubted the testimony of the other apostles. But when Christ came back to Him, he regained a much more solid faith. Christ still came back with the greeting: shalom. Thomas heralded after Jesus spoke: my Lord and my God. I see some virtues in Thomas. His doubt was an honest doubt. He refused to say that he understood what he did not understand, or that he believed what he did not believe. He never pretended. There is more ultimate faith, says Barclay, in the man who insists on being sure than in the man who glibly repeats things which he has never thought out, and which he may not really believe. This is the doubt that is done for certainty, and not for criticism. Thomas gave us an expression which till today is used in out liturgical celebration. He totally expressed his faith having confirmed his doubts. There is no halfway in him. When we fight our way though doubts to the conviction that Jesus Christ is the Lord, we attain to the certainty that the person who unthinkably accepts things can never reach. This peace leads to faith certainty.

5) Lastly, this peace leads to togetherness and communal living. In the First Reading (Acts 2:42-47), we encounter the consequence of this peace. The followers of Christ maintained the teaching of the apostles, to the communal life, to the breaking of the bread and to the life of prayer. That peace that was giving to them when they were together in fear was the one that bound them together all the more after so many years. It still binds us together. This togetherness and unity attracted many others, and their number kept on increasing. When we are in unity, we attract both God and human beings. Where love is genuine, God is there. Where love is genuine, human beings desire to enter. We must continue to strive for this peace that is a condition for our Christian unity.

In all, we must at this juncture thank God for the gift of his peace on us. We must herald with St. Peter who recognized the power in the resurrection of Christ, and the consequences of the righteousness and peace brought by the Holy Spirit. Blessed be the God and Father of our Lord Jesus Christ who gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead... (cf. Second Reading, 1 Peter 1:3-9). These are words of thanksgiving which we too must pronounce for what God has done. Jesus not only rose and went back to the Father. He also has given us his peace which has many positive consequences for our livelihood here on earth. I wish you this peace and a splendid week ahead. Happy Divine mercy sunsunday. In fact, PEACE BE WITH YOU.