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Fada ZEGE, Catholic Diocese of Yola, Yola (2026)

20/09/2026

Homily for 25th Sunday Year A, 20th September 2020
Is 55:6-7; Phil 1:20-24, 27; Matt 20:1-16
“God ways might not be fair, but they are full of Love”

Recently, Nduka a young graduate with first class honours in Economics ran to me crying Fr, please I am confuse and getting worried. And I asked why he now said, “I went for an interview in some business firm after three years of looking for work and lo and behold the chairman of the board of interviewers was my course mate who could barely pass exams while in the university. “Fr”, he said, “This life no balance at all!” This is popular slogan in usage among the Nigerian youth meaning life is not is fair. Rather unfortunately this is the normal scenario in the country. A lot of unfair cases and situations of injustice here and there. The readings today perhaps try show some light on why certain things are the way they are, especially things that pertain to God’s apportioning grace.

Today’s gospel is a build up from the lessons of the previous chapter, 19. Against the Pharisees and the Scribes who believed that they should occupy the first place or positions of honour; Jesus will say allow the little children to come to me. (Matt 19:14). It is also perhaps to Peter’s question, “What do we stand to benefit we that left everything and followed you?” (Matt 19:27). Next was the rich young man who is unable to accept Jesus’ demands that he leaves his possessions to follow him. (Matt 19:23-26) Jesus’ response to the rich young man sounds very much like the conclusion we find in today’s Gospel: the first will be the last and the last will be first.

The gospel passage is a parable that expresses the generosity of the almighty and the manner we interpret God’s goodness. It is a parable that is unique to Matthew. It is true-to-life parable. It reminds me of the famous Mubi-round located in Jimeta where in the early hours of the morning and up to noon time where you will see Labourers waiting to be hired. You will find masons, carpenters, plumbers, etc., all waiting to be hired. It is to such a place that the landowner in our gospel went to hire more labourers to his vineyard. That he went out at different time meant that he wanted the work to be completed on time. He had negotiated with the first workers on a normal daily wage of one denarii, (around this part of the country which will amount to N1, 500 or N2, 000 a daily wage for a labourer).

The problem started when they were due for payment in the evening, the landowner wanted to pay each one for his services. He started first with those who he hired an one hour ago and paid them one denarii. The work they put in wouldn’t warrant that amount, but he decided to do that to teach a lesson. Those whom he hired eight hours ago must have thought that he will pay them each eight denarii to which Landowner did not do so. They must have shouted, “This life is not balance at all”, “this is injustice”, “this is not fair”, etc. Or going by nowadays youth slogan, “This matter no go settle.”

For many they will argue that the landowner wasn’t fair in his decision to pay everyone an equal amount. But he was “fair” with those who worked the entire day because he paid them the usual wage, and this was also the amount for which they had agreed to work. No one was cheated here. The protest had to do with the generosity of the landowner towards the late-comers, who worked a mere hour. They hardly broke a sweat, but they were paid a full day’s wage. The thing that angered the early workers was not the landowner’s greed, but his grace. They were angry that while they worked hard for what they got, the late workers received the same reward, but for very little labour.

Often times we tend to get angry with the grace of God, with the way and manner that God distributes his blessings. We become legalistic in our thinking, when we begin to think that salvation should only be to those who worked the hardest. I have seen people who have worked harder than their colleagues in their offices and yet nothing to show for it. Recently, a Catechist met me and was crying bitterly that he has worked many years for the church and yet he has nothing to show for it. I now told him there are things that can testify for it; you taught the faith to lot of young men who now are doing well in the church, you have organized the church here so beautifully well that Christian community is lively. Perhaps what he meant was material benefit which is only God that can reward.

God, like the landowner, is radically just and abundantly generous. We are occasionally tempted to think that our own actions deserve more reward, more of God’s abundant mercy, than the actions of others. But God’s generosity cannot be qualified or partitioned into different amounts for different people. When we think that way, we are trying to relate to God on our terms rather than to accept God’s radically different ways.

The punchline of the parable of the “Labourers in the vineyard” is not about the workers (we humans) but God the ultimate “Landowner” who is magnanimously generous to the just and the unjust. It talks about the grace of God which the first reading talks about.

Lessons to learn:
1. The text today reminds us that God owes us nothing, he offers abundantly and equally.

2. Keep working for our salvation, don’t give up because God’s justice might delay but it will surely come. It comes in the evening.

3. God doesn’t apportion blessings according to our standards and our rating but according to his boundless mercy. God indeed is merciful and generous.

Prayer:
Almighty and merciful Father, may I learn to be patient with God whose ways are the same with mine. May I always rejoice with whatever blessings He apportion to me. This I ask through Christ our Lord.

12/09/2026

Homily for 24th Sunday Year A
Sir 27:30-28:7; Rom 14:7-9; Matt 18:21-35
“Forgiveness is a door opening to many Blessings”

“Forgive your neighbour the wrong he has done, and then your sins will be pardoned when you pray, (Sir 28:2).” What a lovely saying from the writer of this book of the bible. Forgiveness opens many doors; favour, answer to prayers, blessings, peace of mind, good health, prosperity, etc. Thus, when one is bestowed with the grace of a forgiving spirit he is at the level of communion with God. One at this moment is pure and imitating the divine whom the psalmist tells us is compassionate and gracious, slow to anger and rich in mercy. Mercy is one of the attributes of God.

Today’s gospel echoes with a loud voice the merits of forgiveness. How many times should one forgive anyone who wrongs him was the question posed by the mouth piece of the apostles: “Lord, how often shall my brother sin against me, and I forgive him? (Matt 18:21).” It is like the story of what happened way back in our high school days, Tom had Mike beaten up and when he was accosted by the class teacher who wanted to know what happened Tom responded thus: “Teacher he beat one I gentle. He beat me two I gentle. He beat me three I no gentle.” Funny as it might be, but it expresses the limitations of human patience and the nature of forgiveness. There is no limit to forgiveness, it is limitless, it has no duration or expiring date, it is elastic, and it is seventy times seven. Meaning, hyperbolically that we can’t keep count of it. If we tract the number of times we gave someone forgiveness, then perhaps we have not really forgiven at all. What is required is not frequent forgiveness, but limitless forgiveness. True forgiveness sets no limits.

In answer to the question posed by Peter, Jesus gave an example with a servant who was forgiven by his master for the debts he owed but couldn’t forgive his fellow servant who owed him a little fraction. The character exhibited by the master servant depicts the nature of the human person. His unforgiven nature blocked the grace of true freedom he received from his master: “And in anger his Lord delivered him to the jailers, till he should pay all his debts, (Matt 18:34).” And so it happens with us when each time we fail to be merciful onto others. In our Lord’s Prayer we pray; “Forgive us our trespasses as we forgive those who trespassed against us”, what it therefore means is that, forgiveness is a door that links us with the mercy of God.

Forgiveness sets one free from the prison of hatred and anger; from the vicious circle of bitterness and violence. It saves one from the poison of self-inflicted pain and su***de. Un-forgiveness creates barriers where there is none; it creates fear where there is no cause for alarm; it nurtures anxiety in the midst of restfulness; it creates imaginary enemies even when everyone is your friend and it makes one to become an enemy to himself; it retards growth in any form. Forgiveness is the ability to let go of certain wrong(s) done to the self by the other person. It is the ability to say: “I understand it is ok”, “I have forgiven you”, “and Come on don’t border we all make mistakes”. Forgiveness has some form of healing balm on the soul, when you actually forgive you set your soul free from the poison of bodily, mental, and spiritual illnesses.

As a nation we are where we are today because we yet to forgive each other the pain they caused us. The Igbos of the South East find it difficult to forgive Nigeria as a whole because of the seemingly injustice meted out on them as a people since the end of the civil war. The Fulanis profess openly that they have unforgiving spirit that any wrong done to them will be avenged even fifty years after. It is the duty of government to preach and champion true and sincere reconciliation, rehabilitation and reconstruction. Perhaps the “Ubuntu” Philosophy of Archbishop Desmond Tutu of South Africa might be of help. Ubuntu is a Xhosa word that stands for the idea that we all share a common humanity. It says that the only way the human family can thrive is together. That means that when we look at another human being, even someone who has wounded us deeply, we cannot see an enemy, but rather a fellow human being, a brother or a sister. Our civil, religious and traditional leaders must learn to preach our common humanity if Nigeria must survive.
The Church invites us today to look at those who inflicted pain on us and see them as brothers and sisters. It is only then that we can begin to forgive as we have been forgiven.

Prayer:
Almighty and merciful father you sent your son our Lord Jesus Christ as a sign of your forgiveness and love for the human race. Give me the grace to rise against the vice of un-forgiveness so that I can be able to access your mercy. May I be a sign of your mercy to all who wrong me. This I ask through Christ our Lord.

05/09/2026

Homily for 23rd Sunday Year A
Ezek 33:7-9; Rom 13:8-10; Matt 18:15-20
“Learn to always seek Peace through Reconciliation”

Today, the church wants us to reflect on the methods of fraternal corrections.

Matthew in our gospel text draws up a three-step process of achieving forgiveness, reconciliation and harmony in our family and community. The first step involves the two persons and notice that Jesus prescribes that the one who is sinned against must take the initiative for settlement. “If your brother or sister sins against you go and have it out with him alone, (Matt 18:15).” For many this is an act of cowardice: it will be-little me, it will make me look like a fool. Why should I go and talk with her, don’t you know that I am the man? Sometimes our African culture makes it even difficult to settle matters because of our mentality of masculine supremacy. Notice also that at this level only the two parties are involved in the settlement. There are no third parties. Most often times this style or the first step has worked out for families and individuals in settlement of cases.

But we all know that it doesn’t always work out with easy for most quarrels perhaps that is why the second step is recommended. At this moment the conversation of one or two persons who act as unbiased witnesses is sought out before the issues goes viral or public. The purpose of bringing in one or two persons is to help sue for peace in an unbiased fashion. Family members or friends help play an important role in resolving this conflict. Their role is to aid a smooth process of reconciliation by playing the role of an unbiased judge. It has worked out sometimes for certain individual cases where family members or friends were brought in to help settle certain rancour between two persons.

Someone will quickly ask; “but what if the person refuses to listen to me or our unbiased witnesses?” Jesus also envisages such scenario and advocates a third step: “If he refuses to listen to them tell it to the Church; and if he refuses to listen to the Church, let him be to you as a Gentile and a tax collector, (Matt 18).” Matthew here was already thinking of an ecclesia community. The third level should involve the Church Council or Parish Priest. It is so sad how most times we prefer to settle our family problems outside the Church in the court room or worst still in the native doctor’s shrine.

A few years ago a friend had an issue with his wife; the wife called me and told me she was willing to do whatever he asks her to do so that peace will return to their family. All effort to get the man on phone proved abortive. The only thing left to do was to target when I could get him at home, which I did. To my unbelief, when he saw me he said: “Fr, if you are here to plead for my wife, please I won’t listen to you.” I looked at him and I saw he meant it. I quickly said to him: “If you came to us to help you arrange your marriage is it not fitting that when it spoils you should allow us to help you in fixing it?” How often sad that many families or friendship broke down today because they couldn’t approach the Church or they didn’t listen to plead of the Church through the priest.

Sadly, enough we live in an age when the court room has become the standard of settlement of fraternal issues. Little wonder that you hear statements like: “My lawyer will talk to your Lawyer”, “We will meet in the court.” We now live at an age of zero tolerance, “any more of this from you, you are gone”, and “one strike and you’re out.” With such culture, fraternal corrections become difficult to achieve. St. Paul will admonished us in the second reading that, “Love is the one thing that cannot hurt your neighbour.” On this Sunday may we learn to seek peace with one another, don’t be too rigid saying you will become a fool by asking for forgiveness. We are the one that offended God but he was still the first to seek us out.

Prayer:
Almighty and merciful Father, give me the grace to rise above gender culture or position in life to always seek out those who offend me and make peace with them. This I ask through Christ our Lord.

29/08/2026

Homily for 22nd Sunday Year A
Jer 20:7-9; Rom 12:1-2; Matt 16:21-27
“Discipleship means carrying up your cross daily”

A few years ago when the Late President Mohammadu Buhari addressed the Nigerian youths as being lazy, it provoked a lot of reactions from all quarters. For some Nigerians why will the President make such comments about the Nigerian youths? Over time some persons might agree with the statement of Mr. President, namely because the youth of these days don’t want to go through the hard way. They always want to go through short cuts. Some years ago my uncle told me that youths of nowadays don’t want to learn any business, all that they are interested in is what they can do so as to it so fast. The story of Huspuppi and all yahoo boys (internet frausters), is a case at hand. Someone will quickly add don’t expect the government to give you work after school, go learn some trade or art. And sadly enough the political class and elite know it and they create many social media programmes to drive off the youth attention from critiquing bad governance. Big Brother Naija is a case at hand.

Today, the Church invites us to reflect on the meaning of discipleship. We have all been called through the waters of baptism to be Disciples of Christ Jesus. This is a sweet/bitter vocation. The glory of the kingdom can only be accessed through the pain of the cross. To be a disciple is be filled with great enthusiasm for the work of the master. This was what happened with the prophet Jeremiah in our first reading. Jeremiah is totally fired up with enthusiasm for living and proclamation of God’s word. This made him to remain faithful to the call against all tempest of insults and derision. Such fired inspired zeal continues to burn deep within his soul that even when he tries to run away from preaching the truth, his bones continues to burn that he cannot keep holding on to it.

When one is caught up with great passion for the word of God, we can say that he is evergreen with the extraordinary timeless prayer, “My soul is thirsting for you, O Lord my God.” (Ps 63) This becomes our response to the first reading, it is a response to the condition that Jeremiah found himself. St Augustine of Hippo will many years later add that, “My soul is restless until it rest in you.” It is this thirst for God that will continue to push Jesus to Jerusalem, to Calvary and to his death. Anyone who wants to gain his life will lose it, but anyone who loses his life for my sake will keep it for eternal glory.

The gospel passage tries to explain to us what it means to be a disciple of Jesus the master. For the pass few Sundays we have been learning from Peter the Rock. Last two Sundays he was a man of little faith when he cried out to the Master: “Lord, save me, (Matt 14:30).” Last Sunday he became a glorious and promoted man amidst his peers and colleagues: “You are Peter, and on this rock I will build my church, (Matt 16:18).” Today, we experience the real man Peter, a man with a robust personality. He has just publicly proclaimed Jesus as the Messiah and Jesus begins to talk of strange things that will happen to him. He began to show them how he must suffer from the hands of the Jewish leaders, how he will be killed and on the third day be raised. To these dooms talk Peter will try to restrain him: “God forbid, Lord! This shall never happen to you, (Matt 16:22).”

To this outcry by Peter, Jesus will begin to rebuke him: “Get behind me, Satan! You are an obstacle in my path. You are not thinking as God does, but as people do, (Matt 16:23).” Jesus’ rebuff of Peter is one of the ancient ways used by rabbis to caution their students. Our Lord needed to caution the growing pride in the heart of Peter and to take the opportunity to teach them what following Jesus entails. “If you want to follow me, deny yourself, take up your cross and follow me, (Matt 16:25).” The earlier they understood his mission and their vocation the better for them. That discipleship is all about the cross and then the glory. There is first a long walk to Jerusalem, which is filled up with different tempest and strive; there is the cross we carry as we journey towards Jerusalem, then there is martyrdom. Being a disciple is working the grim path of Jesus.

Denial of oneself and taking up one’ cross is meant to distinguish between a religion of devotion and a religion of commitment. A religion of devotion tends to be a religion of comfort. It is self-centered, it is focused on the self, what I gain from it and not what others will gain from it. In this kind of religion the cross is of no value, that is even it is there at all. A religion of commitment, is religion of challenge and risk taking expressed in unselfish and generous service of others and their needs. There is no doubt that this is the kind of religion that Jesus is asking of you and me. It is the religion that drove Jesus to the Cross, it is the kind of religion that made Nelson Mandela to rise against the stings of apartheid in South Africa.

It must be emphasized that this call is not a compulsory one, it is to be done out of volition. When you have made up your mind to follow it must be done with every sense of commitment. But it helps to remember that following Jesus doesn’t have to be in leaps and bounds, but in small steps. But what does it mean in practice to follow him? It means faithfulness to one’s way of life. It means concern for others in every way- the caring gesture, the kind word, speaking the truth to power. These all counts, when love turns the cross from a stumbling block, an obstacle, into a stepping stone and even an experience of fulfilment and joy. The road to Jerusalem brought Jesus to Calvary. But it did not end there. It led to resurrection Sunday. If you must wear the crown of glory then you must carry your cross. “No cross, no glory!”

Prayer:
Almighty and merciful God, give me the grace to carry my cross daily and follow you. May I learn to deny myself and the things of this world and follow you to the end of my life. This I ask through Christ our Lord. Amen.

23/08/2026

HOMILY FOR 21ST SUNDAY YEAR A
Is 22:19-23; Rom 11:33-36; Matt 16:13-20
This Sunday the Church invites us to reflect on the great confession of St Peter which led to his promotion as the Vicar of Christ. It is usual for a leader or king to seek a general opinion about him from his closest friends, the court yard associates. Some of the responses they tend to get are often misleading, sugar coated, rarely do they palace or court yard personnel tell the king the truth of what his subjects feel about him. Most times they do so, so as to remain the king favorites or the fear of not losing their place at the palace.

Today, Jesus continues on his long walk to Jerusalem. He finds himself in the gentile territory of Caesarea Philippi, a city named after the temple Philip the tetrarch built in honour of Caesar. It is in this neutral ground that he will like to know if His close friends have understood who he is or what missions lays ahead of him. If you want to know yourself it is better done in unfamiliar ground, with strange circumstances or when you are engaged with unfamiliar assignment. It usually brings the best from a person. Jesus asks his disciples two questions: “Who do the people say that the son of Man is?” And the second: “But who do you say that I am?”

To the first question they gave lists of names from the past; John the Baptist, Elijah, and Jeremiah, etc. It is always easy for friends to tell you what people say about you. Many friendship and union have broken because of others opinion concerning a person. In Nigeria parlance you will hear expressions like: “O boy you hear wetin de dey talk about you for market”; “If you hear the kind name dem dey call you eeh?” A friend once responded by telling his friend after he reported what others were saying about him in this manner: “But wetin you tell them about me.” It is good to tell our friends what others think of them but the material we sell out to them about our friend when they engage us in discussions also matters in a new definition of how they are seen in the eye of the community.

“But you who do you say I am?” The ‘you’ here is both emphatic and plural, meaning that it wasn’t meant for Peter to answer alone but for all the disciples to answer. He had expected that they have seen him worked different miracles, heard him teach in different towns and villages, so by now they should have a first-hand knowledge of who the master is. Jesus is not satisfied with what others say about him but will insist that he close friends tell him who he is. It is this question that will prompt Peter’s great confession: “You are the Christ, the son of the living God” (Matt 16:16). In Peter’s response we see the sense of the Messiah revolving, you are the ‘Christ’ ‘Christos’ in Greek which means the anointed one. At this time Israel has been waiting for the anointed one who will save them. Although the meaning is much deeper than this. It signifies that Jesus is not only the savior of the Jews but that of the whole world. It also establishes the divinity of Jesus by using the title “Son of the living God”, in difference to the gods scattered all over the land of Caesarea Philippi.

“Blessed are you Simon Bar Jonah, for flesh and blood did not reveal this to you, but my Father who is in heaven”, was Jesus’ appraisal of Peter. When Jesus says, “For flesh and blood did not reveal this to you, but my Father in heaven (Matt 16:17) he is emphasizing a focus on God’s power rather than on Peter’s. Peter has no power on his own to understand who Jesus is, but through his faith in God he is open to God the Father’s revelation about the Son. So it also happens to all those who are friends of God, he reveals Himself to them as he does for Peter. All through the history of the Church, it has always maintained that whatever it teaches is divinely revealed.

Jesus’ appraisal of Peter in verses 18 and 19 of chapter 16 has been used by the church to emphasize its teaching on Primacy of Peter and Origin of the Pope as head of the church: “You are Peter and on this rock I will build my church.” From the fisher of fish to the fisher of people to keeper of the shepherd. It was the Rock’s final promotion and from that day forward he never let the head office down again. This elevation of Peter singled him out among his equals as a leader of the Church Jesus is building. As Simon identified Jesus, Jesus now returned the compliment. Jesus hands him the keys of the kingdom, signifying authority. It therefore means that Jesus vests Simon Peter and his colleagues with authority in the Church with Peter exercising the leading role.
On this Sunday the church asks us to reflect on our understanding of Jesus and his mission. How much of Jesus do we know? If someone was to ask you who do you think Jesus is, what will be your answer? Do you mirror the image of the Son of God to others to see? How often do you obey the teaching of the church? Do you have regards for the Papacy and the Bishops as successors of the Apostles?

Prayer:
Almighty and merciful father, open my eyes to be able to know you as the true savior of the world. May I be a mirror through which others will see and accept Christ. May I learn to listen to the teachings of the Church as handed down by apostles through my Bishop and the Pope.

08/08/2026

HOMILY FOR 19TH SUNDAY YEAR A
1 Kg 19:9, 11-13; Rom 9:1-5; Matt 14:22-33
“Safe me Lord I’m drowning”

Today, the church invites us to turn to God who has power over the elements of nature. To ponder on the revelation of God as one who have power over the forces of nature. In the first reading God reveals Himself to Elijah in a different manner, in a still small voice contrary to the way accustomed by the pagans and modern day Pentecostal ministries. That God must be seen through violent means is what our first reading contradicts. God is found in quiet still voice, in the lowly things of life.

The gospel reading is a narrative that follows the feeding of the five thousand people. Jesus made his disciples to go before him while he stayed behind to pray. After his communication with the father he came to his disciples walking on the sea. They have already being struggling with bad sea condition and the fear of drowning was eminent. Then this spirit appears to torment then. This particularly brought fear upon the disciples so much so that they thought it was a ghost. This drama became a moment of faith formation for Peter and his friends. Peter wants to imitate the master but his faith was not good enough.

Jesus invites us to more adventuresome lives of faith as well. God’s wants more for us, frankly, than simply safety and stability. A lot people who find themselves in a stagnant place, level or stage in life are those who failed to make bold steps in life. If you want to grow spiritually and physically then you must take some giant step. You must let go of fears in all ramifications and forms if you want to succeed. Don’t seat there doing nothing and saying I have no one to help me. Jesus is always saying to you my child come over, walk, it was only Jesus’ call that made it possible for Peter to make any strides in the first place.

If you must keep walking on the water then keep gazing at him. The water, deep, the storms are all around us and even within us. The water represents all those things which confronts us with our mortality and threatens our being: “But seeing the strong wind, he was afraid and began to sink, (Matt 14:30).” He that was used to the sea and was a skilful swimmer became afraid. But so it frequently is, when grace begins to act, the natural courage and strength are withdrawn. So it also with us when we allow fear to swallow us up we begin to sink in the turbulence of this life. Be focused, keep looking at Jesus, and don’t take your gaze away from him. Never allow the worries of this life to consume you if you want to keep moving then keep your eyes on the master and you will cross over successfully.

“Lord, save me, (Matt 14:30),” was the cry of the sinking man. Peter knew at this hour that his swimming skills cannot save him from the raging waters he must beckon on the one who is Lord of the sea to save him. So it is with any Christian when the fears of the deep, ocean wind, storm of life is cutting off our lives we must learn to call on him to save us. When the journey and tales of life becomes sour, bitter and life is gradually ebbing out you must learn from Peter call on him to save you. Run to him for safety and ask him to salvage you and he will always do it. Many have drawn in the waters of life because they didn’t ask for help, they kept quiet and probably because they don’t know who to ran to or call. “Lord save me” should always be your prayer when the turbulence of life begins to pull you down.

When Mathew 14:22-23 is read in parallel with the stilling of the storm account in Mathew 8:23-27 we will notice that Jesus ends up stabilizing the raging tempest of the sea. In both accounts, Jesus demonstrates that he is Lord of the wind, waves, water, and sea, all of which are characteristics of chaotic elements in nature. In both accounts Jesus always ends up in the boat with the disciples. A ship (boat) was one of the earliest symbols of Christianity, and this story indicates why it was attractive: when surrounded by adversity, safety and salvation are experienced in the church with Jesus in its midst. Life is comfortable when Jesus is involved in it. I have often heard people say, “Oluwa is involved” Oluwa is a Yoruba word which means “God”. Thus the expression indicates that God’s favour is the reason for the success or joy that one is experiencing. When Jesus is in the boat of our life there is stability, the waves, the wind, and storms of life vanish.

It is also good to know that a ship is not a static symbol. It is a vehicle used to get somewhere. So the ship is always where the Christian ought to be since it will lead us to the promise land. Jesus and his disciples had to cross to the other side of the sea to minister to those there, thus the boat is the necessary means of transportation. If we must join Jesus in preaching the gospel then we have to get into the boat-ship which is the Church. So leave walking on to Jesus, just get into the boat. If you want get to the promise land, God’s kingdom then join the boat of Christ.

Prayer:
Lord, give me the courage to walk on the waters of this life. When the turbulence of life begins to pull me down, Lord may I find the grace to call you for help like Peter did. This I ask through Christ our Lord.

Fada ZEGE

20/09/2026

12/09/2026

05/09/2026

29/08/2026

23/08/2026

08/08/2026

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