‘My Country Wept’ tells the true story of Theo Mbzumutima. Forced to flee from his native Burundi when civil war between Hutus and Tutsis killed many of his family and friends, he describes the impact on his young sister:
‘I couldn’t imagine how my sister must have felt when the army entered our village. At the tender age of six, she had already seen people shot and killed in front of her eyes…’
Xenophobia is the fear or dislike of the foreigner… from Xeno – a stranger or foreigner; phobia – fear or hatred. It’s seen in hatred and wars around the world, attitudes to immigration and refugees… keeping outsiders out, protecting the insiders.
In Shakespeare’s ‘The Merchant of Venice’ Shylock, speaking powerfully against antisemitic prejudice, describes our common humanity:
‘I am a Jew. Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, senses, affections, passions, fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer, as a Christian is? If you prick us, do we not bleed? If you tickle us, do we not laugh? If you poison us, do we not die? And if you wrong us, shall we not revenge?’
I’ve learnt a new word – ‘Philoxenia’. From ‘Philo’ – love; ‘Xenia’ – a stranger or foreigner. Philoxenia means ‘Love of the foreigner’… It’s about hospitality, generosity to strangers.
Paul says: ‘Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality. Bless those who persecute you; bless and do not curse.’
Whilst living life in adversity ‘practice hospitality’ – the word is ‘philoxenia’ – live as an generous, positive contributor, not a passive, defensive victim.
‘Keep on loving one another as brothers and sisters. Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it.’
The clear instruction, ‘Show hospitality’ – philoxenia; I’m musing on ‘entertaining angels…’
malcolmsmusings.org 
Thank you for teaching me new words, Malcolm! “Entertaining angels….” my thought, too! God bless you!
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I always stop and pause at that verse, Karla…. and wonder.
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Amen Amen
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Thank you, Agent X
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This probably won’t paste right, but here is a copy of Chapter 4 from Behold! I Stand and Knock!!! by Agent X
A Cowboy, A Businessman, and A Jew Walk into a Bar a Bible Study
This chapter examines hospitality through five lenses: 1) Welcome in American culture, 2) The church’s
uncritical sense of hospitality, 3) Bedouin practices, 4) a biblical lens, and, finally, 5) I offer my own
definition for “Heaven’s Hospitality.” Yet, I try not to get all erudite about it.
Like Dr. Luke before me, I aim to show you the truth of the things you have been taught. But I am not
some highbrow academic, nor do I want to lecture you like one. This gets a little tricky since to make my
case I rely on a few scholars and explain a few Greek words and a couple exegetical matters.
You graciously allow me in your prayer garden, so let’s visit like friends over coffee. This is already more
depth than you expect from a home security salesperson–especially from Sunrise Canyon Division. And I
hope you don’t mind, Theo, but I asked a few friends to meet me here. I know it feels like I barged in,
but they won’t stay long, eat much, or steal anything. I promise. In fact, let’s call them “consultants.”
You have heard it said a cowboy, a businessman, and a Jew walk into a bar…. But I tell you, they met at a
Bible study and discussed hospitality. (It was a little funny when I thought of that line, but it’s no joke.)
These imaginary friends symbolize my experience thinking about hospitality in different phases of my
life. Please welcome them.
We now critically ask: What is hospitality? Since I grew up in a hospitable culture (west Texas in the
1970s and 80s), the cowboy signifies my childhood sense of it. The Jew symbolizes my research into the
Bible as well as a few influential Bible scholars, and the businessman speaks for the hospitality industry.
Meet “Tex” (Hospitality When I was a kid)
I may fancy myself a prophet, after a fashion, but at root I am a simple country boy. And so, as a
country-simple type, I start with my cowboy sense of hospitality.
When I was growing up in west Texas, the word “hospitality” was not some precisely defined, technical
term ironed out with dictionaries and used as jargon among us Texas-friendly types. Not at all.
All good cowboys knew hospitality when we saw it. We felt it when it was offered or revoked. That is a
pretty good way of saying it. Feelings (splagchna) play a huge part in it. No doubt words were used to
describe it sometimes, but the feeling was the real guide. As for a strict definition, we just didn’t bother.
If our family invited yours over for barbeque, a fish fry, or to watch the big game, that was hospitality.
We’d sooner call that “bein’ neighborly” than fuss about semantics. It signaled you were valued and
trusted friends with whom we wanted to share our home and our life.
That’s no bad description, really. It lacks robust, spiritual insight and a few technical aspects of a critical
definition, but it gets the general idea. It was good enough to connect hearts when I was young. But
then again, at this point, you may be thinking: So, what does the dictionary say? Let’s look it up.
From Merriam-Webster Online Dictionary, we find the following:
HOSPITALITY
1. Hospitable treatment, reception, or disposition
2. : the activity or business of providing services to guests in
hotels, restaurants, bars, etc – usually used before another
noun.
From Dictionary.com, we find this:
HOSPITALITY
1. the friendly reception and treatment of guests or strangers
2. the quality or disposition of receiving and treating guests
and strangers in a warm, friendly, generous way.
These modern-day, dictionary definitions closely represent hospitality as I grew up with it. They also
bring a sense of precision to the term, which helps when you get critical and start splitting hairs. Yet
they don’t deny the feeling of our uncritical assessment.
Still, I wonder if you caught that one key word (from Dictionary.com) that changes the picture
drastically. That key word is “stranger.”
Suddenly, we are talking about hosting strangers–about treating strangers as friends. And honestly,
that’s the way us west Texas, friendly types used to talk about them. Strangers were friends we just
hadn’t met yet. Of course, having some “friend you never met” over for dinner or especially to stay the
night might push the meaning of that expression a bit farther than most people were willing to go.
Right here, the businessman interjects: Hosting strangers sounds like the hospitality industry where they
are welcomed impersonally at a fee. It’s for those who can pay. Upon payment “guests,” strangers to
their hosts and one another, find food and lodging sometimes in amazing accommodations.
There are implications which go beyond the scope of our study, but which deserve passing mention now
and further study later. One is that hospitality becomes a money-generating proposition. Even when it
mimics a heartfelt enterprise, it now also serves Mammon ever bit as much as God.
Also, the impersonal aspect reinforces anonymity rather than mitigating it. The amenities are preferred
to the interpersonal and spiritual exchanges. This blurs humanity’s image-bearing purpose. You would
rather the anonymity and privacy among strangers to the work of getting to know one another.
The industry also blurs reality by redefining terms unnecessarily and dishonestly. Calling a consumer
who pays a “guest” changes the categories culturewide. We come to think of paying customers as
“guests,” when really, they are patrons. Their money and our greed create a pseudo-welcome.
But what if as a church we rivaled this industry?
What if our task and gift as disciples of Jesus was friendly, neighborly hospitality offered to strangers?
Earlier, we saw scholarly inquiry into imperial jealousy and the possible origins of the hospitality
industry. The modern-day hospitality industry perpetuates impersonal relations relying on fees, proving
imperial dreams are unnecessarily limited.
Wow! I could have gone my whole life not thinking critically about this! Strangers are an important
feature of hospitality. Breaking through the alienation is exactly the goal of heaven, estranged as it is
from the creation God so loves. Jesus, the Stranger to us, seeks welcome in our hearts (Matt. 25:35).
When I was a boy, my family hosted a harmless, demented, little-old-man who wondered away from his
home in a rusty pickup truck. Having crossed four states, he broke down in our little town. The sheriff
brought him to our church. He stayed with us as we tracked down his family and flew him back home.
Afterward, we never heard from him again, but the experience was surprisingly joyful and blessed our
hospitality so that we missed him. We had developed unusual splagchna feelings for him. Something
bigger had happened, something spiritual was called forth from our labors, and we felt it.
The feeling prompted my mother to quote Hebrews 13:2, “Be sure to show hospitality to strangers,
because some have entertained angels unaware.” Never mind, for the moment, the fact that Mom
suddenly made us aware; that idea caused the hairs stand up on the back of my neck!
Could it be that our stranger was really an angel? Could this stranger have been an angel sent by God?
He seemed to materialize out of nowhere, blessed us through our giving, and then vanished into the
mist of time. So… why not?
Oh wow! We were living out biblical faith, making cherished memories for all eternity.
As it turns out, the Bible has a lot more to say about hospitality, and that bit involving strangers is a good
place to start. We will dive deeper into it soon. In fact, as we listen to various Christian scholars, we
learn that strangers form part of the word in the biblical language(s) that we translate as “hospitality.”
Here is how John Koenig introduces it in the Anchor Bible Dictionary 1 :
HOSPITALITY
The word most often associated with hospitality in the [the
Bible] is xenos, which literally means foreigner, stranger, or
even enemy. … Typically, the verb used to describe the
extending of hospitality is xenizein… (Acts 10:23; Heb. 13:2). In
the NT one who receives visitors is said to be philoxenos, ie., a
“lover of strangers,” or to be practicing the virtue of philoxenia
(I Tim. 3:2; I Pet. 4:9; Rom. 12:13; Heb. 13:2). (ABD) *
Whoa, pardner! Do you see all the rich possibility in Koenig’s study? We need to determine something
of a biblical definition of hospitality. When we do, vast portions of the Bible will come into a fresh light.
Doc’s gospel particularly.
That imaginary, Texas-friendly cowboy I use as a metaphor depicting my youthful thoughts on
hospitality walked into a Bible study and met the Jew there. Already, they are beginning to talk, but I
assure you there is much more that cowboy learns from that Jew than what we have seen so far.
Let’s look at some more theological analyses. Among the many insightful things offered in the
Dictionary of Biblical Imagery 2 , we find this:
THE HOSPITALITY CODE.
Hospitality customs provided ways whereby strangers could be
welcomed and made guests and might depart as friends instead
of strangers or enemies. (DBI, page 402)
This definition hints at the transformative power of hospitality. People are changed from strangers to
friends. Invite a stranger to your house, put a ribeye in front of him, and you instantly make friends!
Let’s take for granted that Bible scholars published in various Bible dictionaries speak for our figurative
Jew and give us a more biblical view of hospitality than we find in Merriam-Webster or Dictionary.com –
as good as those publications are! That cowboy might look up a definition, if pressed for one, but Bible
scholars will consult both the Jewish and Christian Bibles and bring exegetical study to our discussion.
Typical Church Hospitality
Since I am talking to a church (the modern American Church, we are calling “Theo”), let’s back the horse
up just a bit, and listen to Prof. Christine Pohl 3 as she takes us on the first step of this trail ride.
Today when we think of hospitality, we don’t think first of
welcoming strangers. We picture having family and friends over
for a pleasant meal. Or we think of the “hospitality industry,” of
hotels and restaurants which are open to strangers as long as
they have money or credit cards. Perhaps large churches come
to mind, with their “hospitality committees” that coordinate the
coffee hour, greet visitors, or help with the parking. In any case,
today most understandings of hospitality have a minimal moral
component–hospitality is a nice extra if we have the time or the
resources, but we rarely view it as a spiritual obligation or as a
dynamic expression of vibrant Christianity.
Those of us with resources can usually avoid depending on
personal hospitality of strangers for food, shelter, and safety.
Away from home, we buy our meals and book comfortable
hotel rooms.” (Pohl, Making Room, page 4)
Pohl reveals our reductionist view. The American Church has ideas about hospitality which are a little
too…(how should we say?) white, middle-class, and American: a little too salad-fork-and-doilies with
matching drapes décor on the one hand or a bit too make-a-buck off the mobile society on the other.
The coffee bars, visitor’s gift, and special parking are marketing gimmicks not hospitality. We treat
hospitality as more complimentary or ornamental than obligatory and world-transforming.
In fact, when I first investigated a theology of hospitality, I came expecting it would be all fluffed pillows
and doilies one would find in the “Christian Living” or woman’s-place-in-the-home section of the
bookstore. It’s partly because this was my mistake that I figure you may expect this study is all fluff too.
Our Bible study of hospitality includes traditional formalities without reducing it to them. Did you notice
Dr. Pohl used the word “obligation”? We go deeper than a high school, home economics class.
Bedouin Hospitality
As we move toward analysis of Heaven’s Hospitality, let’s consider the Bedouins. It turns out, Bedouin
people retain much of the ancient practice of hospitality to this day. So, when it comes to deeper biblical
insights, scholars compare biblical hospitality with Bedouin 4 , and so shall we.
Bedouin hospitality is considered a duty and obligation. Failure to offer it may be taken as an insult.
Typically, the lodging offered is a three-day stay. Bedouin hospitality is characterized, normally, with the
sharing of water (for animals and people), wine (in some cases), food, and lodging.
A particularly interesting aspect is the protection afforded guests by hosts from hostile encounters. We
might think of Bedouin hospitality as a security service for travelers or outsiders as a contrast to home
security services. Who knew?
Marcus Lutrell made this characteristic famous when he published his memoir as a Navy SEAL who was
protected by his Bedouin host in a live fire fight against Taliban fighters in Afghanistan–a story he tells in
his 2007 book (and the subsequent Hollywood movie) Lone Survivor.
In the Bible, we see the effort at protection made (though ending in failure) in two different stories: 1)
Lot fails to protect the visiting angels in Genesis 19, and 2) the death of the concubine in Judges 19. I
speculate whether we find a variation on this theme in Acts 17 where Jason receives St. Paul.
But one more stark facet, however this one not nearly so celebrated by Hollywood or the Bible, is the
complete humble submission of the host’s home to the guest–making the guest effectively landlord
during his stay. In fact, about the only thing off limits to the guest is the host’s wife and daughters
(though in Lot’s case withholding the daughters was not observed).
Without going so far as to claim that Bedouin hospitality is, strictly speaking, the same as we find in the
Bible, we can see similar customs and practices in our ancient faith heroes. Certainly, we see the sense
of obligation, the sharing of food and lodging, of care for animals and at least an attempt at protection
for visitors. We see God as guest, but he is ultimately the landlord/host as well.
That, of course, segues to a look at biblical hospitality, at least a handful of prominent examples. Now,
our metaphorical cowboy and businessman listen critically as the Jew leads the Bible study.
Please Welcome Jewish Input (Biblical Hospitality)
One of the first things our figurative Jew taught me about hospitality, as discussed above, is the bit from
Hebrews 13:2. My mother introduced me to him when she quoted that passage. The glorious mystery of
that verse begged me to explore further, which I did in the academy.
In addition to the blessing that verse holds for modern Christians in America today, it suggests older
generations from Bible times were blessed with visiting angels too. Thus, our Jew showed me more.
So, who in the Bible does God bless like this? Which faith ancestors entertain angels unaware?
There are many, in fact, but the premier case is Abraham and Sarah serving three Strangers. Keep in
mind, as readers of Genesis 18, we can plainly see the divine identity of the Strangers, but Abraham and
Sarah cannot. They don’t see angels; they see strangers.
Abraham and Sarah entertain angels unaware! When the writer of Hebrews 13:2 tells us that “some
have entertained angels unaware,” he has Abraham and Sarah in mind. They set the standard!
In their case, as far as the Bible tells us, Abe and Sarah never know who their visitor really is. They go to
their dying days, it seems, thinking the Strangers they hosted, odd though they may have seemed, were
nothing more than humble vagrants trespassing when Abe invited them to lunch.
There are other hospitality stories such as in Judges 13:15-21. But there is one more beloved Bible story
that quickly comes to mind and simply dominates our Christian imagination. Doc shares with your
ancient ancestor in Luke 24 a story of the disciples on the road to Emmaus hosting Jesus unaware!
Doc’s Emmaus story reveals, not only the Stranger’s divine and messianic identity to the unaware hosts,
but in it, Doc thus reveals to Theophilus I something about how the grace of God and the faith of his
people interact. We detect a call to open our homes and lives in hospitality like this too.
We modern readers get jazzed at this Emmaus hospitality. The story elicits faith. We see it; we know it;
we feel it. Yet it is so mysterious that we can hardly explain the splagchna. Our hearts burn within us
just as the disciples in the story. We are a bit baffled by it, yet we know that this story is meant to be
celebrated. Thus, even this brief survey proves how powerful and pervasive hospitality is in the Bible.
It’s no wonder St. Paul lists hospitality as among the qualifications for elders/bishops/shepherds in the
Lord’s Church! It’s no wonder then that Jesus sends out his first missionaries as potential guests
revealing his gospel message in home after home where they are welcomed (Luke 10). When they get
back, Jesus says he saw Satan fall like lightning from heaven.
Wow! That surely says something about hospitality!
There are so many rooms and mansions of biblical hospitality Jesus prepares for us to explore! And we
must remember at every stage that heaven, estranged from creation by sin, seeks a remedy through our
hospitality. As we will see, biblical hospitality has incredible, mysterious, world-healing power turning
foreigners, strangers, and enemies, into friends, brothers, and partners in fellowship.
Those observations are important, and we will develop them as we go, but for now I want you to see
how pervasive hospitality all through scripture is. It plays an important role in the redemption story as
far back as Genesis and Judges and all the way through the gospels and epistles of the New Testament.
Hospitality is everywhere in the Bible.
A Theology of Hospitality (with Prof. Jipp)
In my research, Theo, I find the work of Prof. Joshua Jipp to be indispensable. Jipp’s book, Saved By Faith
And Hospitality 5 , is an exciting Bible study. He digs deeper than I do, but his analysis of Doc’s two-part
report illustrates how vital hospitality is to every corner of the Bible and certainly Doc’s work.
Jipp takes us to Nazareth to hear afresh Jesus’s sermon in Luke 4. This sermon kicks off Jesus’s campaign
to be crowned king of the Jews. With all the drama of a presidential candidate before the press, playing
the theme song and descending the escalator, Jesus’s sermon lays out his campaign promise describing
his kingdom agendas.
Similarities with presidential campaigns end there, though. Jesus’s campaign slogan would sooner have
been “Make Israel Humble Again,” featuring keffiyehs and turbans with “MIHA” on them. For Doc’s
purpose, the campaign sermon at Nazareth outlines everything about Jesus and the kingdom of God.
Jipp then ties this sermon to a dozen important Old Testament passages such as Exodus 16:4, 15;
Numbers 11:1-9; Deuteronomy 8:3, 16; Psalms 78:24-38 and 105:40; Nehemiah 9:15; Leviticus 25:23
and especially Isaiah 25:6-9 and 55:1-2 along with Ezekiel 34:23-24.
That’s a lot of Bible passages Jipp finds backing Jesus’s sermon. Jipp shows so much scriptural support
for this campaign speech and Jesus’s hospitality agenda. Hospitality is thoroughly biblical.
So, when Jesus announces Jubilee in Luke 4, here is how Jipp translates it from Greek:
The Spirit of the Lord is upon me. He has anointed me to
proclaim good news to the poor. He has sent me to preach
release for the captives and sight to the blind, and to give
release to the oppressed, to proclaim the year of the Lord’s
welcome. (Jipp, page 20)
You won’t hear an American presidential candidate campaign on this slogan. The agenda sounds too
liberal for conservatives, even though Jesus says it. It sounds too biblical for the liberals who want to
make it woke and reassuring for Buddhists as well as Baptists, feminists as well as transgenders.
This is one way (among many) Jesus is checked at the door in the American Dream.
If Jipp is right to translate dektos from Greek to English as “welcome” instead of the more common way
translators use “favor” (NIV, ESV, NRSV, NLT), “favorable” (AMP, NASB), “acceptable” (KJV, NKJ, RSV), or
even “time to shine” (MSG) among others (all of which are fine translations, but help us modern,
English-only readers obscure the truth of hospitality), then hospitality is the right word by which to sum
up all of Jesus’s campaign and his kingdom promises.
All of Luke and Acts portray Jesus’s whole ministry and the kingdom as a Jubilee welcome!
All this “eating with” Jesus is the center point of hospitality. Thus, Jipp also analyzes what he calls “the
three most important meals in Luke” (Jipp, page 24), the feeding of the five thousand (9:10-17), the Last
Supper (22:15-20),” (Jipp, 25), and “Luke’s final meal scene, where hospitality and breaking the bread
(24:29-35) function as the revelatory context for the disciples’ recognition of Jesus” (Jipp, 26-27).
In these three shared meal stories, Doc presents Jesus using these words: “blessing and breaking bread.”
Doc’s wording functions as a catchphrase tying together meals and the revelation of Jesus’s divine and
messianic identity among the guests. He uses the same literary technique all through Acts as well, telling
Theophilus I that Jesus is still there accomplishing his will amid the church’s hospitality.
What do you think, Theo? Are you seeing the evidence take shape?
I could keep going in this vein and recite half of Jipp’s book (and it would be worth our time!), but I have
reached a point now, I think, where I have said enough for our purpose and any more exploration of
exegesis and linguistics runs the risk of bogging us down in technical jargon and trying to sound smart.
I recommend you pick up a copy of Dr. Jipp’s book and study on these things further. If Jipp’s reasoning
is right about disciples imitating the Lord’s welcome, then the American Church should be bursting at
the seams with the needy, lost, and broken sinners. But this, as yet, is not the case.
I highlight Jipp’s work here for two reasons. First, it gives you a scholarly sense of the depth and breadth
of hospitality all through the Bible; the Jew instructs that old cowboy. Secondly, you don’t have to take
my word for it. I’m just a humble street prophet; Joshua Jipp is a well-studied academic you can trust.
So, I ask, “What is hospitality?” Our Bible study with the cowboy, the businessman, and the Jew, gives us
a rich dialogue instead of cheap answers. We seek a full and robust answer with all the eternal
possibilities included. Inviting friends to watch the game doesn’t quite qualify in the fullest sense.
But asking this question this way of course begs the next question: What do I mean by Heaven’s
Hospitality?
Heaven’s Hospitality: a working definition
At this point, I offer my own working definition, one which might be enhanced later, and almost
certainly will find depth as we continue.
Heaven’s Hospitality:
The hospitable aspect of God’s cosmic redemption of creation,
the welcome of his world back into his will in shalom. God’s
redemption for the cosmos is, spiritually and intimately, the
opening of the depths of our hearts, and then the mystical
joining of human hearts with God’s with implications for
relations between humans and between humans and all of
creation. It is the redemption biblical hospitality points toward.
Heaven’s Hospitality is a heart thing, but by “heart thing,” I mean it involves risking your treasure, your
family, and your life. It’s not just a warm feeling, though it involves that! Heaven’s Hospitality showcases
tearing the veil between heaven and earth, a cosmic welcome for humans and all of creation into the
heart of God amid a home sharing ministry, informed by/based on features of biblical hospitality.
Heaven’s Hospitality is both the gift and the task of risking our most beloved space and treasures in
loving reception of strangers (who sometimes are angels of which we are unaware). It’s hosting while
trusting God and being received by God, eliciting reciprocity with others and God. It’s healing
transformation between strangers, foreigners, and enemies amid vulnerability and risk.
I hope you notice simultaneously God and those bearing his image are hosting. Heaven’s Hospitality is
God’s initiative in which he invites his people into his heart where they in turn invite the estranged
creation to join them in shalom.
God is having it both ways. He hosts as you host. He is the ultimate Host; you are the image bearer
playing the role. We will explore the fluidity of these roles throughout the remainder of our study.
Heaven’s Hospitality is a tall order, Theo. It’s almost too big, too vast, too huge, too deep, too pervasive,
and too complex to imagine. It is full of overwhelming joy for which even Carl Sagan runs out of words to
describe how big it is. More than a mere toolbox, as Walter Brueggemann describes, Heaven’s
Hospitality is the Master Craftsman’s workshop full of tools. It is a gift and a task, transforming your
heart and home into a workshop redeeming creation one heart at a time.
But you know what, Theo?
You are God’s church, the body of Christ in the world today. You are God’s answer to all the world’s
problems, equipped with the slave tools of the church and the faithfulness of God for apocalyptic ends,
and this is your calling to the gift and the task in the workshop where his redemption is realized.
That is the truth of the things you have been taught. And we need to consider it more carefully than we
are apt normally to do.
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Excellent analysis Agent X. Thank you. A lot more thorough than my brief blogs! As always the bottom line is how we respond to the call for hospitality and love for the stranger.
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Yes. a lot more than blogs… for sure.
I researched and wrote in response to other books – esp one in particular, but several actually – AND a lot of policy changes regarding homeless ministry in church over the last 20 years.
I sent you a whole chapter of that project.
For those interested in Christian Hospitality (and theology therein) I recommend (esp) Joshua Jipp, but also works by Christine D. Pohl and John Koenig. While I didn’t use very much of the book, my work was sparked when a fellow blogger recommended I read I Was A Stranger by Arthur Sutherland. (He’s definitely good food for thought, but I ultimately didn’t gel with him too much.)
Man, if I can bless others with this project, that is what I did it for…
Hope it helps you and your readers.
God bless…
X
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