Back in the nineteen-sixties the Beatles sang: “All you need is love …” The problem is, as the 60s generation discovered, it’s one thing to sing about love but quite another to live it. People talk about the need for ‘love’ in the world today, yet everywhere we see the outcomes of humanity’s failure to love – and not least in the terrorist attacks carried out in the USA eighteen years ago today. Yet love and its true practice lie at the very heart of genuine Christianity.

On one occasion a lawyer asked Jesus: ‘What must I do to inherit eternal life?” (Luke 10:25) It was a good question, but Luke tells us the lawyer’s intention was to test Jesus. It was a ‘Gotcha’ question. Jesus knew this but he didn’t miss a beat as he responded with a question of his own: “You know the law. How do you read it?”

In reply the lawyer quoted: “Love the Lord your God with all your heart mind soul and strength,” and “Love your neighbor as yourself”. These two verses are found in the Old Testament, but not in the same Book. The first is from Deuteronomy 6:4, the second from Leviticus 19:18.

The rabbis of Jesus’ day rightly understood that these two commands distil the law of love. And indeed, Jesus’ responded with: ‘Correct. Do this and you will live.’ There the conversation could have concluded.

Which brings me to a suggested fourth coffee conversation with your friend(s).

Having touched on questions of ‘authenticity’, ‘Christmas’ and ‘transcendence’ over three conversations, it’s worth focusing on this fascinating exchange between a lawyer/theologian and Jesus (Luke 10:25-37). But first, don’t forget to ask your friend(s) if they have any questions about Luke chapters 7-10. (If you don’t know the answers, say so, and speak with your minister; or you may want to check out my book, Luke: An Unexpected God – Aquila: 2019, 2nd Edition)

Hearing Jesus’ commendation: “Do this and you will live,” the lawyer wasn’t happy. His plan to upstage Jesus hadn’t worked. So, lawyer-like he asked Jesus to define ‘neighbor’.

The story that unfolded that day and the flow of the questions around it, were important then, as they are today. Most people, if they believe in an afterlife, think they can attain it by their own efforts.

Knowing that he needed to puncture the mask of the lawyer’s self-satisfaction, Jesus told a story: “A certain man was traveling from Jerusalem to Jericho when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead…”

These opening lines would have drawn Jesus’ hearers into a scene they understood – a traveler on a road notorious for bandits. And the unfolding story would have resonated – a priest and a Levite seeing the unconscious man and asking themselves whether the man was a ‘neighbor’, requiring their attention.

But the priest and the Levite didn’t feel the need to stop and help. They may have thought, ‘I didn’t beat up this man and leave him for dead. It’s nothing to do with me.’

Many of us can think this way today, turning God’s positive command to love our neighbor into a passive form: ‘I haven’t done anyone any harm; I haven’t killed or defrauded anyone; I haven’t cheated on my spouse. I must have kept the law of love’.

“Who is my neighbor?” the lawyer had asked. Jesus’ hearers would have expected him to introduce a godly Jewish layman. Instead, a Samaritan is introduced – not only an unexpected figure, but a hated one (10:33-35).

Yet it was the Samaritan who showed compassion, applying first aid and sacrificing a month’s wages to cover the cost of the man’s recovery. He did everything in his power to aid this unknown, unidentifiable, possibly Jewish man. “Which of these three,” Jesus asked, “proved to be neighbor to the man in need?” (10:36)

By turning the lawyer’s question around, Jesus invited him to put himself into the place of the victim. He was challenging the lawyer to think about the way he defined and practiced neighbor love.

“The one who showed mercy,” the lawyer responded. He couldn’t say, ‘the Samaritan’. Yet his word mercy suggests that Jesus had at least begun to change the lawyer’s thinking: he needed to understand and practice neighbor love from a victim’s perspective.

“You go and you do likewise” – ‘if you can’, Jesus commanded (10:37b). The personal pronoun you is singular, making Jesus’ words personal and challenging. God’s law of neighbor love means we need to care for anyone in need when it is in our ability and wise to do so.

Over the centuries the model of the Good Samaritan has set a pattern for compassion and care. God’s people especially have been involved, positively, sacrificially, joyfully, assisting people in pain – the hungry, the lonely and the elderly, the victims of abuse and of injustice, unemployment and poverty.

But this was not the primary reason Jesus told this story. “Who is my neighbor?” was the lawyer’s second question, refining his first: “What must I do to inherit eternal life?”

‘Do?’ Jesus is saying, ‘you can’t do anything about your eternal state because you don’t keep God’s law. Your life is not good enough.’ The parable of the Good Samaritan reveals how morally bankrupt we all are. If we truly kept God’s law the gates into eternal life would be open to us. But we all fall short.

Consider the lawyer’s first question, “What must I do to inherit… ?” We inherit something, not because of what we have done, but because we are beneficiaries of someone with whom we had enjoyed a relationship and who had subsequently died.

As Luke’s Gospel unfolds we see that Jesus is not only transcendent: he is also wonderfully good. For he is the ‘Good Samaritan’ who out of his ‘neighbor love’ for us has stepped out of his story and done everything necessary to rescue and restore us. When, in response to his love for us, we form a truly repentant relationship with him, we become his beneficiaries.

You might suggest to your coffee conversationalist(s) that they read on through Luke 11-15.

Some years ago, I was chatting with an acquaintance about Christianity over coffee in one of New York’s coffee shops when I noticed two women sitting in a darkened corner of the room. As the window blind had been drawn, I thought it strange that one of them was wearing dark glasses. It was not until they rose to leave that I realized that she was a famous film-star. I had been sitting a table away from a movie celebrity – but I didn’t know it.

It’s easy to miss such opportunities. I say this because many today have only eaten a diet of secular progressivism when it comes to the subject of a Jewish celebrity of the 1st century – Jesus of Nazareth. Yet perhaps unsurprisingly, today’s generation which tends to focus on self, is not interested in learning from the past, let alone taking an interest in the primary documents that tell us about him.

All of which brings me to a third coffee conversation you might schedule with your friend.

After reviewing any questions your coffee companion may have about Luke 4-6, let me suggest that you focus on the drama of the scene described in Luke 5:17-26.

You might point out that people were so keen to get near Jesus and hear him speak that they spilled out of the doors of the house where he was and onto the street. Draw attention to the ingenuity of four men trying to get a paralyzed friend inside to see Jesus. In their desperation, they carried him up to the roof of the house, removed the tiles and lowered him on his stretcher-bed into Jesus’ presence.

 The unexpected. Notice that instead of simply saying, ‘Rise and walk’, to the paralyzed man, Jesus astounded everyone by saying, Man, your sins are forgiven you (5:20).

His unexpected words suggest the man’s sickness was linked to sin. Jesus didn’t always make this connection. On another occasion when his close followers asked him why a man they came across was blind, he said, ‘It was not that this man sinned, or his parents, but that the works of God might be manifest in him” (John 9:3).

To return to the scene of Luke 5, medical science has long understood the link between mental attitude and physical well-being. Indeed, for some people, there is a link between depression and unresolved guilt.

In Luke 5:17ff, Jesus is telling us that the paralyzed man’s primary issue was that of unresolved guilt. “Your sins are forgiven,” Jesus said. ‘Forgiven by whom?’ we ask: ‘His family or his friends? His neighbors or God?’

Who is this? This was the question the religious leaders asked: “Why does this man speak like this?” they asked. “Who can forgive sins but God alone?”

Their complaint centered on Jesus’ claim to have the authority to forgive sins. God is the one who is wronged by us. It’s his prerogative alone to forgive. Their theology was right, but they were unwilling to think outside their prejudices to form another conclusion: ‘Could this man have God’s authority?’

An unanswerable response: “So that you may know that the Son of man has authority on earth to forgive sins, … I say to you, rise, pick up your bed and go home” (Luke 5:24).

We can only imagine the tension and the anticipation as the drama unfolded.

Jesus’ commands are clear: Rise, pick up, go. We’re left in no doubt that the man is completely healed. The miracle is a sign of both Jesus’ power and authority – the power to heal and the authority to forgive.

Why didn’t Jesus cut to the chase and simply heal the man? Why didn’t he avoid conflict with the leaders? He deliberately used the occasion to provoke a reaction, because he wanted his audience then, and us today, to feel the full impact of his words and his action. He wants us to know that sin is serious and, importantly for us, that God has given him his authority to forgive sins.

Transcendence. Luke tells us that everyone who heard and saw what Jesus did that day, realized they were in the presence of someone who was more than a celebrity – “We have seen extraordinary things today”, they said (Luke 5:26).

Indeed, as Luke’s narrative unfolds, we see that the authority Jesus displayed that day was not a freakish event. Again and again, he revealed his greatness and his power – over the forces of nature and evil, over sickness and even death. Jesus’ greatness prompted CS Lewis to write: Christianity, if false, is of no importance, and if true, of infinite importance. The only thing it cannot be is moderately important.

We all need to recover an awareness of Jesus’ greatness – deepening our trust in him and enabling us to introduce him to others so that they too can meet with the One whose ‘transcendence’ is truly divine.

You might want to encourage your friend(s) to read Luke 7-10 and set up a time for coffee conversation #4.

What do most people like about Christmas? The lights, the food, time off work, getting together with friends and family, the carols? But how many are thinking, ‘We know it isn’t true’!

Having touched on questions of the authenticity of the New Testament over a first coffee conversation and having encouraged your friend(s) to read Luke chapters 1-3, you might ask if they have any questions before focusing on the first section of Luke 2.

Like a good newspaper reporter or historian, Luke identifies his narrative in the context of contemporary events – when Augustus was Emperor. It was the time when Augustus had ordered a census to be taken, when Quirinius was governor of Syria.

In Luke 2:1ff we read: In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered.

Here we encounter a problem. Mary gave birth to her baby during the reign of Herod the Great (Matthew 2:1). Herod died in 4BC and the Roman historian Josephus, tells us that Quirinius conducted a census in AD6 when he was governor of Syria.

That said, an inscription in Antioch indicates that Quirinius was a senior military official in the previous decade. Dr. Earle Ellis says Quirinius was ‘virtually the Emperor’s viceroy’ (Luke: 1974, p.80). And significantly, Luke doesn’t use the normal word for governor to describe Quirinius’s office.

It may be some time before we completely grasp all the details of Luke’s account, but we can say that when Quirinius was Augustus’s viceroy in Syria – which he was for many years – he commenced a census registration process requiring everyone to return to their family home. And that is what Joseph did, as we read in Luke 2:5.

All this is important. We learn why Joseph and Mary had to travel some eighty miles from the region of Galilee in the north to Bethlehem in the south. That the birth occurred in Bethlehem is also highly significant. About a millennium before Jesus was born, David, Israel’s great king had also been born there, and Samuel, one of Israel’s great prophets, had spoken of the way God would raise up a descendant of David to be the greatest of all kings. Micah, another prophet, had predicted that this king would be born in Bethlehem (Micah 5:2).

Augustus’s decision to require a census of all the world (2:1) had brought about a conjunction of events that resulted in the fulfillment of God’s promises. God works out his purposes in the course of human affairs: God’s king, the Messiah, would be born in Bethlehem.

In Luke 2:6b, 7 we read: …The time came for her (Mary) to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.

The birth of Jesus took place in humble circumstances. There is irony here. The title Augustus that Caesar Octavian had taken to himself, signified greatness and divinity. Jesus’ birth seemed insignificant. How could Mary’s baby be the long-promised Messiah? Yet the angel had told Mary that her baby would one day be far greater than any emperor or monarch, president or ruler (Luke 1:32f).

Consider the angel’s words to the shepherds: “Be not afraid, for behold, I bring you good news of a great joy which will come to all the people; for to you is born this day in the town of David a Saviour; he is Christ the Lord” (Luke 2:10f).

Can it be true? The world doesn’t seem to be getting any better. Was the announcement that Jesus is the Savior, the Christ, just another false hope? GK Chesterton once remarked, ‘Truth must necessarily be stranger than fiction; for fiction is the creation of the human mind and therefore congenial to it’.

Jesus’ biographers, Matthew, Mark, Luke, and John, are agreed: Jesus consistently displayed the kind of authority we would expect of God’s king. With a word, he healed the sick, the lepers and the paralyzed. He overcame the powers of evil and declared forgiveness of sins. He even raised the dead. No matter what was thrown at him, he showed he was in control.

But while he clearly wielded the kind of power that could have smashed the might of Rome, he didn’t do that. He so gave himself for others that his feet and hands were bloodied as they were nailed to a cross. And he tells us he did this for us.

Throughout his public life, he made it clear that what men and women needed was not a lawmaker or a social worker. We all need someone who can deal with our deepest problem: our broken relationships – broken relationships with God and with one another. He knew there was only one remedy: a cross where a sacrifice to address our broken relationships would be made once and for all. The cross of Jesus is the only way our relationship with God, and in turn with one another, can be restored – and so bring us peace.

No wonder the angels sang that night: “Glory to God in the highest, and on earth, ‘shalom’, ‘peace’.

Significantly, the shepherds didn’t sit around asking if they were dreaming or debating the possibility of miracles. Rather, they went to investigate: “Let’s go and see this baby for ourselves,” they said (Luke 2:15).

Their response sets a challenge for us. We weren’t there that night, but we do have the record of eyewitnesses. Like the shepherds, we need to be assured that the baby is the Christ, our Savior. It means carrying out our own investigation and encouraging our family and friends to do the same.

It is only when we turn to Jesus with changed minds and hearts that we can truly sing, Joy to the world, the Lord has come…!

You might want to encourage your friend(s) to reflect on these matters and to read Luke chapters 4-6 in preparation for a further conversation over coffee.

Because today’s western society insists there is no absolute truth, it follows that there is no agreed norm to guide human behavior. This makes life and the choices we make, entirely arbitrary.

Robert Letham in The Holy Trinity makes this comment about the postmodernism of today: Postmodernism cannot stand the test of everyday life. It does not work and it will not work. ‘It fails the test of Ludwig Wittgenstein, who insisted that language and philosophy must have ‘cash value’ in terms of the real world in which we go about our business from day to day… We assume there is an objective world and act accordingly… Wittgenstein compared a situation of there being no objective truth to someone buying several copies of the morning paper to assure himself that what it said was true!’ (L. Wittgenstein, Philosophical Investigations, Oxford: Blackwell, 1963, pp.93f; quoted in R Letham, p.453.)

Story of faith. How then do we respond? Given that ‘story’ is something that our society accepts let me make some suggestions for conversations you might like to plan with a friend or friends over coffee.

To begin, it’s worth making time to think about your own story of faith. Recent research reveals that when church-attendees have been able to tell family and friends their ‘story’ of faith, their friends are more likely to accept an invitation to attend church. And, more than that, their friends are more likely to return.

My ‘story’. In telling my story I recount how I was keen to find out answers to two key questions during an undergraduate degree at Sydney University – ‘Did Jesus really rise from the dead?’ And, behind that: ‘Is the New Testament authentic?’

Yes, my questions are those of the Age of Reason, but I find that I receive a hearing because my response is framed in a personal story. As one of my subjects was Ancient History I had professors to speak with and sources to examine. I was directed to primary sources, such as Tacitus’s History of Rome, Josephus, and Pliny’s correspondence during the reign of the Emperor Trajan.

Tacitus, Josephus and Pliny are all agreed that Jesus is a real and influential figure. Indeed, there is more than a suggestion within Josephus that Jesus was not only put to death on the order of Pontius Pilate, but that his followers, even on pain of death, said that they had seen Jesus physically alive again. For his part, Pliny confirms the central claims of the New Testament that although Jesus of Nazareth was crucified as the Messiah his followers gathered weekly to worship him as the risen Lord.

Furthermore, I understood that the Bible, written by many different writers over more than two thousand years, provides us with historical context. We see this, for example in the birth narratives of Luke.

In his introduction Luke writes: Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who were from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, so that you may have the certainty concerning the things you have been taught.

Luke wants us to know:

He was writing a history—he was setting down an accurate and orderly account of events that had recently occurred. His writing is not myth or legend that have the appearance of a history such as Tolkein’s, The Lord of the Rings.

His research is thorough. While he says that he himself is not an eyewitness, he was careful to check the accuracy of the facts (1:2). Thucydides said: Where I have not been an eyewitness myself, I have investigated with the utmost accuracy attainable every detail that I have taken at second hand (History of the Peloponnesian War).

His narrative is true. Luke’s reference to eyewitnesses was more than just a convention. The picture we have in Luke and Acts leads us to conclude that he met with people who had been with Jesus throughout his public ministry – the twelve disciples and other close followers, including Mary. It seems that he met with these people in Jerusalem when Paul was under house arrest in 56-59AD.

Dr Edwin Judge, an internationally acclaimed historian comments: ‘An ancient historian has no problem seeing the phenomenon of Jesus as an historical one. His many surprising aspects only help anchor him in history. Myth or legend would have created a more predictable figure. The writings that sprang up about Jesus also reveal to us a movement of thought and an experience of life so unusual that something much more substantial than the imagination is needed to explain it.

My story – over a first cup of coffee – begins with an unexpected figure whose own story looms larger than that of anyone else. I suggest to my coffee conversationalist that they might like to read Luke chapters 1-3 before our next cup of coffee.

When the subject of religion comes up we often hear comments like: ‘Religion is for the weak-minded’, or ‘it is poisonous’. We also hear, ‘All religions are the same’. And if the conversation continues, we might get told, ‘Religious people are so self-righteous!’ There are also those who tell us, ‘Everyone’s right in their own kind of way.’ ‘In any case, when I die, if there is a God, I’m sure he’ll accept me: I’ve led a good life’.

So, in this indifferent and sometimes hostile world, how do people come to faith in Christ? In 2 Corinthians 4 Paul provides some helpful clues. Let me identify them briefly.

In 2 Corinthians 4: 3-4 he writes: … even if our gospel is veiled, it is veiled to those who are perishing. In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.

Many interpret, the god of this world as a reference to the powers of evil. Satan is responsible for blinding people to the truth of Jesus. Certainly, there is support for this in Jesus’ Parable of the Sower (Luke 8:12) where Jesus does say that the devil takes God’s Word from people’s hearts. But when we look more closely we see that the seed of God’s Word doesn’t take root or bear fruit for other reasons as well. It may fail in a time of testing or because people’s lives are dominated by the cares of or love for the world.

That said, the phrase the god of this world, can be understood another way. This understands the god of this age to be what is called an appositional phrase where one idea sits alongside another, explaining it.

Following this reading, the god of this agemeans ‘the god that consists of this age’. In other words people make this age their god. A total preoccupation with this world blinds people to the spiritual realities of the next. As someone has commented ‘it is because they have chosen to worship what is less than God that God has given them over to a darkened mind, and so yes, the devil finds it so easy to steal the word of God from their hearts’.

Malcolm Muggeridge, one time editor of the English Punch magazine observed that men and women are trapped ‘in a tiny dark dungeon of the ego… So imprisoned and enslaved, we are cut off from God and from the light of his love.’

How then do people come to believe? Paul answers that by telling us that there are two keys: the ministry of God’s Word and the supernatural miracle of God’s Spirit.

In 2 Corinthians 4:5-6 we read: 5For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. 6For it is the God who said, ‘Let light shine out of darkness’, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Verbal communication about the Lord Jesus Christ is essential. To tease out Paul’s words here, he is saying ‘I just speak about and preach Jesus. I tell people who he is, what he has done, and why he has done it. I explain that Jesus is not just a great teacher or miracle worker, but God walking in our shoes. I point out that Jesus is more than a prophet; rather he is divinity who perfectly reveals God because he is truly God in the flesh.’

And, as we learn from his ministry elsewhere we learn that he explained the negative news that all men and women are fatally flawed, far beyond what we ever think. But amazingly, through the death and resurrection of Jesus Christ, God offered us all an amnesty when we turn to him in repentance and in faith. It’s an act of love and mercy far greater than we ever dreamed.

And, Paul continues with another necessary facet to people coming to faith. As he introduces men and women everywhere to the Jesus Christ, God through his Spirit takes the veil from people’s hearts and enables them to see the glory of God shining in the face of Jesus Christ.

Paul explains that as we conduct a verbal ministry God chooses to accompany our speaking with something we can’t provide – his miracle of illumination. God has made his light shine in their hearts.

This necessary work of God raises another facet of our partnership with God: we need to pray – pray that God whose nature is always to have mercy will be merciful to the people of our age.

Yet, is it not true that often when we do start to look for opportunities to speak with friends or family about Jesus, we neglect to pray?

Let me urge you to commit to praying regularly for at least five people you know and who you would love to see come to know the Lord.

As to our verbal ministry of communication, over these next weeks I plan to set out seven suggested topics for coffee conversations drawn from Luke’s Gospel. I will welcome your comments.

With concerns abounding over the tensions within nations and between nations we wonder what the future might hold.

Psalm 146:3 says: Put not your trust in princes, in a son of man, in whom there is no salvation. When his breath departs he returns to the earth;… How appropriate is this warning. Those with influence and power will never have the perfect answers to our deepest concerns, our security and our future.

The psalm speaks of the mortality of princes. A deeper layer of the theme is found in Isaiah 32:5 which says that the fool, one who denies God, will no more be called noble. And there is an even more sombre meaning, drawn from God’s words to Adam in Genesis 3:19: “… You shall return to the ground, for out of it you were taken; for you are dust, and to dust you shall return”. It is all rather depressing.

But the warning comes in the context of a big picture of God. For Psalm 146 is the first of the cluster of five psalms that conclude The Book of Psalms. Each of these psalms opens and closes with one Hebrew word: Hallelujah.

Hallelujah brings together two Hebrew words: Hallel a verb meaning praise, and Jah which is a contraction of the word for God – Jehovah or Yahweh. Put together they are a command: ‘Praise the Lord’.

This is the context of Psalm 146’s warning. No matter how powerful or how rich, how impressive or influential someone might be, they are still only human. The paths of human power and glory always lead to the grave. Despite the passing of the centuries Psalm 146 has lost none of its relevance. Only one person is worthy of our unconditional trust: the Lord God Almighty.

Which brings us to the second theme of the Psalm: Blessing.

In verse 5 we read: Blessed are those whose help is the God of Jacob, whose hope is in the Lord their God,…We are to put our trust in the God of good news.

And as the psalm continues to unfold, the focus is on God as creator, his faithfulness and his justice, his love and his commitment to give life and hope.

The notion of a creator God is aggressively dismissed today on social media and by opinion-shapers. Yet some of the finest scientific minds agree that at the very least, we are not here by chance. The universe is the work of a supreme intelligence.

(You may want to read Henry F. Schaefer III, Science and Christianity: Conflict or Coherence (Apollos Trust: 2003) and John C. Lennox, God and Stephen Hawking (Lion, Oxford: 2011).)

Furthermore, God is truly the God of good news. In verses 7 and 8 we read: …who executes justice for the oppressed; who gives food to the hungry. The Lord sets the prisoners free;.. He opens the eyes of the blind. He lifts up those who are bowed down; the Lord loves the righteous. The oppressed, the hungry, the prisoners, the blind, and the righteous, as well as the sojourners or immigrants, the widow and the fatherless (verse 9), are the recipients of God’s help.

The flow of the sentence tells us that these are not different groups of people, but the same people. This describes the people of God as a whole. The righteous are those who are righteous by faith. They don’t put their trust in princes. They put their trust in the God who is faithful, the God who has good news to offer, the God of the gospel.

Now the psalmist is not saying that there is no place for human agencies. That’s not his point. The question he is asking is this, ‘Where do you put your trust – in human princes or in God?’

When we open our minds and hearts to God, whose beauty and love are now perfectly revealed for us in the Lord Jesus Christ, God’s eternal Son, we will find Hallelujah will rise to our lips, again and again. We will find that whatever our song of experience was in the past, it can now finish with Hallelujah, the heartfelt song of praise, of hope and of joy, to the one true God.

In the words of Psalm 146:10 – The Lord will reign forever, your God, O Zion, for all generations. Praise the Lord!

And now that the Lord Jesus Christ has come we can truly sing: And he shall reign forever and ever. Hallelujah! Hallelujah! Hallelujah!