God’s Reign

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2nd Sunday Advent A

Is 11:1-10
The describes the messianic age with three key features: a just, God-fearing descendant of David; the king’s role in justice and harmony; and a return to Eden-like peace among all creation, symbolized by animals and humans living peacefully. The royal lineage roots from Jesse, David’s father, representing a divine, prophetic ideal. The king is endowed with the ‘spirit of the Lord’—giving insight, judgment, and strength—and embodies reverence for God, a vital virtue. Unlike many past kings, this ruler enacts fairness, punishes malice, and cares for the disadvantaged. Creation itself echoes Eden’s harmony, with animals no longer predators, reflecting ideal peace. This symbolizes the restoration of order within the whole creation, emphasizing justice beyond humans. Zion remains central, and knowledge of the Lord—experiential and transformative—will define this future era, culminating in universal acknowledgment by all nations.

Rom 15:4-9
The text highlights unity in the Roman community, urging removal of ethnic or religious barriers. Paul, though not a founder, sees scriptures as relevant beyond their historical context, applying to any situation with Christocentrism and rabbinic insight. He emphasizes that God’s word offers hope through patience and encouragement during trials. Unity, the first gift of God’s Spirit, is central to true worship directed to the Father, source of blessings. A careful plea calls for harmony between Jewish and Gentile Christians, illustrating Jesus’ service to Jews as proof of God’s fidelity. Gentiles are integral to God’s plan, emphasized through psalms and Paul’s focus on the Gentile mission as part of divine design. A worthy liturgy requires a supportive community.

Mt 3:1 – 12
Matthew presents John the Baptist as a significant, though somewhat elusive, figure linked with Advent_predicted Elijah_ and known for his call to repentance. Despite limited historical data, especially outside the gospels, he is recognized by Josephus and was a contemporary of Jesus, both preaching about a new era and baptism for conversion. John, possibly connected to the Essenes, dressed like Elijah, advocated repentance as a fundamental, internal change reflected in actions. His mission was widely accepted and focused on preparing for God’s reign, emphasizing genuine change over mere ethnicity. His confrontations with Pharisees and Sadducees highlighted the importance of authentic faith and moral transformation, with his message culminating in an eschatological call for true repentance that bears fruit.

The reign of God represents God’s sovereignty over all creation, announced by John and evident in Jesus’ ministry, fully realized through his death and resurrection, and awaiting His return. Justice, connected to peace, is an integral part of God’s reign. As Christ’s followers, we must work to address injustices such as poverty, racism, sexism, disregard for life, economic inequalities, and environmental destruction, which hinder true peace. Amen.

(s1S#114 At Hand):
Isaiah is considered the prophet of Advent, announcing the arrival of the messianic king (cf s1S#8 Messiah), a just and God-fearing descendant of David. His reign will be an era of justice on behalf of his people and a return to the harmony and peace of Eden, (cf first reading, Is 11:1-10, taken from the section of the book known as the book of Immanuel). John the Baptist is Isaiah’s New Testament counterpart, in whom the fulfillment of what he prophesied begins (Mt 3:1-12). Thus at his first appearance, he announces that the reign of the messianic king is “at hand”, (v.2, cf 4: 17 where Jesus himself proclaims it).

The term used is from the verb éngizō ( έγγιζω ) meaning “to bring near or be near, or approach”. If taken as a Hebraism it may mean “have come, be here”. So some scholars would prefer to translate it as “fast approaching” than simply “is near, or at hand” to underline the nuance of something urgent.

With that note of urgency, the Baptist calls for repentance (cf s1S#60). Colored already by a Christian understanding, it means morally a fundamental change of direction from sin to God, expressed through a purification rite of baptism with water, common to the Essenes at Qumran and other groups at that time. In Greek baptism means literally “dripping in liquid”, and in Mediterranean antiquity, water, fire, and wind (or spirit) were viewed as liquids that could be poured upon or into people. Addressing the Pharisees and the Scribes John opposes their hypocrisy and religious formalism and declares that blood linkage with Abraham is not sufficient, challenging the biological basis of honor and urging a moral basis instead. Not who one is but what one does should be paramount. Radical and deeply internal, it requires a change both of heart and mind, and it is externalized in the fruit it produces. Only conversion and its fruits assure salvation (vv7- 10). This baptism of John will be superseded by that of Jesus. It will be an immersion in the cleansing and purifying power of God’s Spirit, the gift of God’s very own life (v11), thus making all the baptized God’s children.

Seasons like this make us so preoccupied with so many things that the urgency of the call to repentance is usually ignored. And if Christ’s reign is a reign of justice and peace, we ask ourselves- is our conversion then producing such fruits? Remember true conversion is reflected in life: “by their fruits, you will know them”.

Being Alert

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1st Sunday Advent (A)
Is 2:1-5

The reading is part of a collection of oracles, introducing themes of future divine intervention, Jerusalem’s significance, and universal peace. It highlights the temple’s exalted status, universal recognition of Yahweh, and a peaceful end era where weapons become tools, emphasizing harmony amidst Judah’s history of sinfulness.

Rom 13:11 – 14
Paul is exhortation to alertness highlights urging vigilance with metaphors of awakening, day and night, and armor to live morally in the salvation hour. Drowsiness in evil (v13) belongs to darkness. With Christ’s return imminent (v12), believers are prepared like soldiers, clothed in Christ, who continually combat sinful desires (v14).

Mt 24:37 – 44
This parable (found also in Lk 17:26-27, 34-35), emphasizes constant vigilance due to the suddenness of the flood in Genesis and the coming of the Lord (vv37, 39). It contrasts two men in the field—one entering the kingdom, the other facing reprobation—highlighting the unpredictable moment of His return (v42). The comparison of the “day of the Lord” to a thief (1 Thes 5:2-4; 2 Pet 3:10) underscores the secret, unexpected nature of Christ’s return, stressing the importance of alertness in the New Testament ethic.

As we begin another liturgical year, the season of Advent affords us the opportunity to reflect on the longing and hope that preceded Christ’s birth, just as it beckons us to look forward to Christ’s return at history’s end. Paul’s exhortation to alertness complements the gospel as it highlights the extent to which Christian moral posture actually rests on future hope.

Christ the King

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2 Sam 5:1-3
The reading highlights David’s election as king over all tribes in Hebron, although this is his third anointing, likely from different traditions brought together by Deuteronomic editors. The first anointing, when Samuel was led by God to anoint Jesse’s son as future king, makes his later claim to kingship divinely directed (1 Sam 16:13). He is later anointed as Judahite king (2 Sam 2:4). Before all tribes, David’s blood ties, military skill, and divine calling justify his selection. The shepherd-leader image echoes in Nathan’s oracle (2 Sam 7:8). David’s covenant with tribal leaders and subsequent anointing over the united kingdom, lasting over three decades, emphasize his role as deliverer and shepherd.

Col 1:12-20
The letter highlights Christ’s sovereignty, drawn from an early hymn emphasizing his central role in the universe and the church. It describes his activity in creation and redemption. Paul encourages giving thanks for salvation, likening it to the exodus from Satan’s realm to Christ’s kingdom, made possible through Jesus’ death and forgiveness of sins. The hymn extols Christ’s pre-eminence as the pre-existent God-Man, not just the eternal Word.

Lk 23:35-43
The gospel highlights the theologically significant recognition of Jesus through his titles. It contrasts the pain of opposition (vv35-38) with the consolation of conversion (vv39-42). The ‘people’ who later repent differ from the ‘rulers’ responsible for Jesus’ death. Jesus’ enemies mock him as the ‘Messiah of God’ and the ‘chosen one,’ yet their words, though cynical, are accurate, expressing his role as Savior through sacrifice. The inscription ‘King of the Jews’ (v38), opposed by Jewish leaders, emphasizes his identity as the Messiah, fulfilling the salvific work seen by the early church. The repentant criminal’s response shifts the scene, illustrating that salvation begins with genuine repentance. His recognition of Jesus’ innocence and kingship leads to Jesus’ promise of salvation ‘today,’ signifying the moment of entry into eternal life, especially for the rejected.

Christ is indeed the King of the Universe and the Savior of the World. Entitled King yet he teaches from the cross as the king who imparts forgiveness and full of compassion He is the Savior of everyone who repents and turns to him as the fount of salvation. Like the good thief, let us ask our savior and king for forgiveness so that he may truly reign in our hearts and bring us to his heavenly kingdom. Amen.

Persevere

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33 Sunday C

Mal 3:19-20

The prophet describes fire as a purifying end-time instrument, reducing the wicked to stubble. The “day” (v19) is the “day of the Lord,” a time of judgment with rewards for the faithful and punishment for the evil. The faithful will experience a different warmth, represented by the sun’s restorative power as a metaphor for deliverance (v20). The ‘Sun of justice’ symbolizes divine redemption, aligning the day of the Lord with divine justice.

2 Thes 3:7-12

Paul denounces laziness, whether from false end-time beliefs or inertia, emphasizing the importance of living and modeling the gospel. He asks for imitation of his conduct and never burdened the community, providing for his needs to set an example of hard work and self-support. He urges the idle to shame them and exhorts spongers to work diligently.

Lk 21:5-19
Luke’s Gospel, written after the destruction of Jerusalem, reflects a slightly different perspective on end-time events. While it discusses cosmic upheaval and persecution, Luke separates these from recent historical events like the temple’s destruction, presenting them in a more lived, less eschatological way. Jesus predicts the temple’s fall, warns against false signs, and describes chaos at the end, but emphasizes the importance of endurance amid persecution. Christian life, though threatened, ultimately leads to salvation, with physical death viewed as a step toward fuller life.

Jesus urges followers to persevere until the end (vv 18-19). The Greek word hypomenō (ὑπομἐνω) means ‘to persevere, endure, bear patiently’. Believers ‘stand firm’ until the end (Mt 10:22, 24:13; Mk 13:13; Jas 5:11) and ‘be patient’ under persecution (Rom 12:12; 2 Tim 2:10f; Heb 10:32, 12:7; Ja 2:12). Christ endured persecution and death on the cross. Perseverance grants believers the reward of life. St. Paul reminds us to serve tirelessly before the end (2 Thes 3:7-12). The ‘day of the Lord’ will judge all (Mal 3:19-20). God will be compassionate to the faithful and judge the wicked harshly. Enduring trials in love prepares us for Christ’s return, whenever it happens. Amen!

Temple

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Dedication of the Lateran Basilica

Ez. 47:1-2, 8-9, 12
The prophet Ezekiel describes a vision of a new temple for the exiled people of Israel. He sees water flowing from the temple, flowing like a river to the east and south, refreshing the sea and filled with every living creature. Everything lives where the river goes. Along its banks, every kind of fruit tree will grow and bear fresh fruit, “because the waters of the river flow out from the sanctuary” (v. 12).

1 Cor. 3:9-11, 16-17
Paul tells the Corinthians their rivalries show immature faith (vv. 1-8). “We are God’s co-workers; you are God’s field, God’s building” (v. 9). Paul laid the foundation, but only Jesus Christ truly lays it (vv. 10-11). He then reminds them, “You are the temple of God, and the Spirit dwells in you.” Destroying the temple is destroying God’s, which will be punished, for it is holy (vv. 16-17).

John 3:13-22
The gospel describes Jesus arriving in Jerusalem during Passover, where he finds merchants and money changers in the temple. He makes a whip, drives out the animals, and overturns the tables, saying, “Stop making my Father’s house a marketplace.” His disciples recall scripture about zeal for God’s house. The Jews ask for a sign, and Jesus responds, “Destroy this temple, and I will raise it in 3 days,” referring to his body and resurrection. They doubt him, but his disciples later believe after his resurrection.

Our churches are houses of God, places of God’s presence. We are also reminded today that each one of us is a “house of God,” because the Holy Spirit dwells in us. May we always be aware of God’s presence within us, continually loving and protecting us. AMEN.

Notes:
The Basilica of the Most Holy Savior and Sts. John the Baptist and the Evangelist, commonly known as the Lateran Basilica or St. John Lateran, is the Mother and Head of All Churches in Rome and in the World. Dedicated to Christ the Savior, it was rededicated centuries later to St. John the Baptist and St. John the Evangelist. Thus, the two Saints became co-patrons of the archbasilica, while the primary Titular is still Christ the Savior. Founded in 324, it is the oldest and highest ranking of the 4 major basilicas in Rome (Basilica of Santa Maria Maggiore, Basilica of St. Paul outside the Walls, and St. Peter’s Basilica). All other basilicas are Minor Basilicas. The Lateran Basilica is the only “Archbasilica” in the world and lies outside of Rome. It is the Cathedral of the Diocese of Rome and serves as the seat of the Bishop of Rome, the Pope. It ranks superior to St. Peter’s Basilica. All 5 Lateran Councils were held there.

The name “Lateran” comes from an ancient Roman family whose palace grounds occupied the site. The adjacent Lateran Palace was given by Emperor Constantine the Great to the Pope. The Palace was the primary residence of the Pope in the Middle Ages. During World War II, Pope Pius XII used the Lateran Palace and its related buildings as a safe haven for Jews and other refugees who fled from the Nazis.

All Souls Day

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2 Mc. 12:43-46 –Judas Maccabeus, victorious in battle, sends funds to Jerusalem as a sacrificial offering for the sins of those fallen in battle. He believes in the resurrection of the dead and hopes that the atonement sacrifice for the dead might help absolve their sin.

Rom 8:31-39
The reading emphasizes Christian confidence rooted in God’s act of salvation through Jesus’ death and resurrection. It highlights God’s commitment, referencing His not sparing His Son and the theological act of surrender. Believers trust in Christ’s salvific work, with the risen Christ giving the Spirit and interceding, forming a unified mystery. Paul discusses how nothing in creation can separate believers from God’s love, even amid hardships and cosmic forces like angels or heavenly bodies. The passage underscores love’s invincibility, surpassing all natural and supernatural powers.

Jn 14:1-6
At the Last Supper, Jesus tells the disciples that in his Father’s house there are many mansions and he is going to prepare a place for them. Then he will return and take them that they might be with him (vv. 1-4). Thomas says that they don’t know the way (v. 5). Jesus answers, “I am the Way, the Truth, and the Life. No one comes to the Father except through me” (v. 6). Philip, in turn, says that they have not seen the Father (v. 😎. Jesus responds, “Whoever has seen me has seen the Father” (v. 39).
The Liturgy of the Word presents themes that connects with the significance of All Souls Day: the resurrection of the dead, the offering of prayers and expiatory sacrifices for sins, and the hope of being with Jesus in heaven. Only through Jesus can we go to the Father. As we remember those who have gone ahead of us, we pray that they may share in the very life of God in heaven. Amen.

*some notes:

“UNDAS” is the term that we, Filipinos, use for the two days of November 1, All Saints Day, and November 2, All Souls Day. Of Spanish origin, it may be the acronym of “UNos Dias de los Almas y de los Santos,” but may actually come from the Spanish, “honras,” honor, as in “honras funebres,” funeral honors. UNDAS is translated as “Araw ng mga Patay,” with the variation “undras,” a term used by Chavacanos.

All Souls Day, the Commemoration of All the Faithful Departed, is a day of prayer and remembrance for the faithful departed. The celebration is rooted in deep traditions and centuries of history. It reflects the Church’s enduring belief in the Communion of Saints and our hope for eternal life.

Our Catholic belief holds that Purgatory is a state where souls undergo purification before entering heaven. “All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death, they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven” (CCC nos 1031, 1032). On All Souls Day, we not only remember the dead, but we apply our efforts through prayer, almsgiving, and Holy Mass, to their release from Purgatory.

The Church devotes the month of November to prayer for the souls in Purgatory.

The rituals of visiting graves and lighting candles are worldwide and offer a powerful way to show love, mercy, and support for the souls in their journey to heaven.

Perseverance

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29th Sunday C

Ex. 17:8-13
The passage recounts a story centered around Rephidim, linked to the word for support, and the altar Yahweh-nissi, meaning “The Lord is my banner.” This locale is associated with Yahweh’s support in battle through Moses’ staff, symbolizing divine protection often represented by standards in antiquity. During the battle, Moses extends the “staff of God,” akin to the rod used against Pharaoh, to ensure victory. The Amalekites, a nomadic tribe in southern Palestine, are defeated here, though Deuteronomy presents a less favorable outcome. Joshua leads Israel’s forces, later becoming Moses’ successor, while Hur, possibly a priest, is also involved. The battle’s outcome depends on Yahweh’s support, evidenced by Moses’ sustained hands, which, if lowered, would lead to Israel’s defeat. Moses’ exhaustion hints at his future sharing of authority.

Ps 121
The note of confidence is woven into the fabric of this psalm in line with the central theme of today’s liturgy: trust in the Lord’s fidelity.

2 Tm. 3:14-4:2
Paul exhorts Timothy, in the midst of depravity, false teaching and persecution (vv. 1-13), to be steadfast to what he has been taught and to Scripture, which is inspired by God (vv. 14-17). Then he charged him to “proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching, (4:1-2).

Lk. 18:1-8.
Found only in Luke, this parable emphasizes the importance of persistent prayer. The dishonest judge (v6) ignores God and others (v2), while the widow (v3) symbolizes the disadvantaged, relying on God due to her dependence. Her perseverance leads to her vindication, demonstrating that a faithful God will respond to steadfast prayer, unlike the unjust judge. The phrase ‘Strike me’ (v5) may be figurative for wearing down resolve. Faith is central, as seen in v8, highlighting that the return of the Son of Man has been delayed. Jesus asks whether faith will endure until His coming, emphasizing a steadfast attitude in prayer over repetitive words.

The gospel story reflects today’s challenges, with the unjust judge symbolizing corrupt leaders who disregard their responsibilities. Their actions lead to disasters affecting many and divert public funds from the needy.

Though unjust systems and their perprerators may resist change, our God responds to persistent prayer. The widow represents unwavering faith, showing that constant prayer can combat corruption. We must foster a spirit of worship, renewal, and repentance across the nation.

While injustice may endure, we hope for a faithful community. Personal perseverance in prayer strengthens our faith, much like Moses’ unwavering hands ensured divine support. St. Paul encourages tireless dedication to our mission. Like the widow, may we remain steadfast in our prayers and good works, trusting in our merciful Father. Amen!

Grateful

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28th Sunday C

2 Kgs 5:14-17
Naaman, an Aramean officer with leprosy, learns of Elisha’s healing power through a servant girl and travels at his king’s command with a letter to Israel’s king. Reluctantly, he bathes in the Jordan and is fully cured, recognizing Yahweh as the true God. Grateful, he refuses gifts, attributing the healing to Yahweh. Naaman then requests soil to build a sanctuary for Yahweh in Aram, as deities were tied to land, and worship on foreign soil was forbidden.

2 Tim 2:8-13
The reading reflects an early Christian hymn emphasizing Jesus’ descent from David and his resurrection, core to Paul’s gospel. The hymn’s structure is poetic, highlighting that believers’ spiritual death with Christ in baptism assures ongoing life, and perseverance now leads to eternal glory. Judgment remains, and rejection of Christ is reciprocal, but Christ’s fidelity endures even in denial, as he cannot deny himself. An added section explains Christ’s punitive response to apostasy, emphasizing his commitment to his principles.

Lk 17:11 – 15
In the episode of Jesus’ cleansing of ten lepers (17:11-19), Luke begins the third part of the travel account (9:51-19:27) where v11a mentions Jerusalem for the third time as Jesus’ city of destiny where salvation is to be definitively achieved. It is only Luke who recounted this story to highlight his theological slant- the universality of salvation and the preferential option for the marginalized.

It begins as a miracle story, (vv12-14), about the healing done by Jesus followed by an injunction- “go show yourselves to the priests”, (cf Lev 13:16f). That injunction serves as an expression of Jesus’ powerful word and its effect. The group. of lepers professes faith in Jesus and all are cured. But vv15-18 moves it further beyond just a miracle story with a pronouncement that contrasts gratitude with ingratitude, Jews with a Samaritan, and the sight of faith with the miracle itself. Thus, though the ten lepers experience miraculous healing, nine of them miss “salvation”; belief in healing miracles cannot be identical with the experience of salvation itself. It is because of the “seeing”, (“seeing that he was cured” v15), not the healing, that is decisive. The term used is ὁράω (horaō), a very common verb meaning to “see” with a variety of nuances- from the physical realm of visual perception to the spiritual one. But in this particular context, it has the sense of “realizing, perceiving, or recognizing”. There is an awakening; the eyes of faith of the Samaritan leper were opened. As a result of this recognition he no longer follows Jesus’ injunction to show himself to the priest but returns spontaneously to him. He offers glory to God and prostates himself before Jesus in adoration, a strong expression of faith in both the God of Israel and Jesus his emissary offered by a person of non-Jewish origin, (cf story of Naaman in 1 Kgs 5:4-17). Jesus recognizes the prayerful gratitude of the healed man, not simply his belief. This return of the one leper implies his conversion to Jesus; he was not only healed but saved- “your faith has saved you”, (v19). Thus, the episode is showing the cure on two distinct levels- liberation from illness points to the saving power of God which liberates from sin and confers the gift of eternal life. And the personal ingredient for both is faith.

It is strange to think how often gratitude is overlooked. The story of the ten lepers reminds us of that. May we always “see” that God has healed us from all our infirmities, brought us out of darkness to light, and assured us of everlasting life so that our own “thanks” for being loved when we were “unclean” is best expressed by embracing the lepers and the Samaritans of today. Amen!

Power of Faith

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26th Sunday C

Hab 1:2-3, 2:2-4

Habakkuk, writing before the Babylonian invasion (597 B.C.), questions Yahweh’s rule amid widespread evils in Judah, emphasizing the need for a living faith. The Lord assures an eventual order and salvation, with present suffering requiring trust. The prophet laments injustice, especially violence against the poor, which fosters lawlessness. God promises a brighter future after Judah’s destruction, highlighting hope’s permanence (vv2:2ff). This shows God’s justice and mercy and stresses fidelity. The lawless man, driven by insatiable greed, contrasts with the faithful. Habakkuk’s famous verse (v4b), cited by Paul in Romans and Galatians, affirms faith in God’s fidelity enabling perseverance amid suffering, trusting that His plan will prevail.

2 Tim 1:6-8, 13-14
In the letter Paul offers counsel and encouragement to his younger companion, possibly in Ephesus. Scholars believe the letter originates from a Pauline school rather than Paul himself. The imposition of hands (v6), a sign of authority (Num 27:18-23; Deut 34:9), ensures Timothy’s mission’s authenticity. Paul’s exhortation is twofold: first, to be brave and strong in witnessing for Christ and supporting Paul, despite his imprisonment; second, to present the faith clearly and correctly, with Paul as a model of fidelity. The letter opposes efforts within the church, likely Gnostic, seeking to alter or dilute the faith. It emphasizes preserving the original apostolic doctrine in its purity.

Lk 17:5-10
The gospel presents two consecutive pronouncements of Jesus that underscore the power of faith, (17: 5-10). πίστις (pistis) is the common term denoting “faith” in the NT with the underlying senses of “belief, trust, and conviction” in the person of God and the power manifest in Jesus. Specifically, it is a prerequisite for healing or salvation. In most cases, the meanings of belief and faith are interchangeable. In Luke, the correlation of faith and salvation is central to his theology.

In the context of today’s gospel, faith may carry more of the nuance of personal commitment to Jesus, an attitude that can grow or diminish, involving Christian discipleship. Thus, the request of the disciples that Jesus increase their faith, literally “to add faith to us”, which could mean ‘add more faith to what we already have’ (v5). Coming from the apostles, a certain amount of faith must be understood as present. Jesus’ response veers away from being quantitative. Any person’s basic faith, even though incipient, is capable of producing remarkable results and defies human expectations, and makes all things possible, (v6).

But a well-intentioned request for an increase of virtue must be seen in the context of servanthood (vv7-10). Those who rendered services for which they are employed deserved nothing more than the terms of the agreement; so, too with the Lord’s disciples. What Jesus said is not a “put down” of his disciples or a lack of appreciation. The point is that the Christian vocation, a gift in itself, gives no one a claim on the Lord. God’s added favor while very frequently not lacking is supposed to be received with gratitude, surprise, and awe even.

Today’s readings offer an answer to the injustices and corruption of our time: as the prophet seeks to comfort his fellow citizens besieged by sorrow and distress, we should remain steadfast in our faith, for God will certainly deliver us; St. Paul reminds us that belief must be expressed through courage and strength, and preserved as a precious patrimony. In other words, we need to return to a genuine faith that we have lost—a fidelity to God that remains steadfast through hardship and suffering—along with a collective commitment and action to oppose evil. It is beneficial to constantly pray for the Lord’s help in growing in faith and to strive continually to demonstrate it with conviction in our daily lives, without seeking any special favor from God, for we are simply ‘unprofitable servants doing what we are obliged to do.’ AMEN.