SPEAKER_03 0:04

Good morning, everyone. Let us pray in the name of the Father and of the Son and of the Holy Spirit. Amen. If you know this prayer to the Holy Spirit, you can join me. If not, just kind of receive it, and maybe uh it'll inspire you to learn it. Come, Holy Spirit, fill the hearts of your faithful, and kindle in them the fire of your love. Send forth your spirit, and they shall be created, and you shall renew the face of the earth. Let us pray. O God, who did instruct the hearts of the faithful by the light of the Holy Spirit Spirit, grant us in that same spirit to be truly wise and ever rejoice in his consolation through the same Christ our Lord. Amen. In the name of the Father, of the Son, and of the Holy Spirit. Amen. The last part of that prayer, grant us in that same spirit to be truly wise. That's the aspiration we have. Come and see theology class. We want to be truly wise. And as we're as recall, when we began this class, what was it, September, October? Wisdom is not just a matter of the mind, but a matter of the heart, right? That we're not just trying to be smarter than other people, but to truly be uh filled with the love and the grace of God. It's not a quiz, more of a check-in with you. We're continuing today with the topic of the Holy Trinity, right? That's this whole chapter two is the Holy Trinity. Can you tell me some of the things that have become clearer for you, or maybe even new for you in your learning? This is now the third class on the Holy Spirit. I'm sorry, the Holy Trinity. Any comments on clarity, new understandings, um, maybe even corrections, or just any, in other words, what have you learned so far? Anyone want to offer comments on what you've grown in your understanding or knowledge of the Trinity? Yes, Ms. Holloway, yes.

unknown 2:04

There is a lot of examples and evidence of the Trinity and Scripture to really understand it when we guidance of the whole revelation through the church.

SPEAKER_03 2:15

I'll repeat that because that's something I want to highlight today, yes. There's lots of scripture passages relating to the Trinity, the mystery, who the Father is, who the Son is, who the Holy Spirit is, but we're reliant on the church to kind of interpret all of it together. Yeah, that's a great insight right there. Yeah. Because it was, wasn't it earlier? Was it this chapter in the previous chapter? Um scripture, tradition, and magisterium. That's the three legs of the three-legged stool, scripture, tradition, meaning all the teachings handed down, and magisterium, the formalizing of teachings. Yeah. Other things you've learned, yes, Lucy. How would you describe? So Lucy said the separateness, or the, I guess tell me more. Uh-huh. Very good, right. So Father, Son, Holy Spirit, three persons, one God, but we ascribe certain roles more to one than to the other, right? The Father, we don't call the Father the Savior, for example. Though the Father has a saving will for us, right? There's no separating the Father from the Son in saving the world, but there is, like your word, a separateness, a difference in that regard. The Spirit we call the sanctifier, making us holy, but Jesus also is, you know, the holy one of God. So the roles or the relationship we have with each one, and I like what you said, when we pray, for example, in the Mass, I think this is really helpful for us to realize. Oh God. When the priest says, Oh God, he's talking to the Father. Like there's no question. There's no question. He's talking to the Father. In the name of Jesus through the Spirit, right? We make this prayer to the Father. In the name of Jesus Christ, our Lord, who lives and reigns forever and ever, right? Wait, I didn't I didn't say the whole prayer. Um, yeah. We make this prayer in the name of Jesus Christ. You know how you can always never do it when you're not in the rhythm? Okay. Through Jesus Christ, our Lord who lives and reigns with you, you, Father, in the unity of the Holy Spirit. So in the name of Jesus to the Father, in the unity of the Holy Spirit. So the Trinity, the opening prayer for Mass always has that ending. Through Jesus Christ, our Lord who lives and reigns with you, Father, in the unity of the Holy Spirit. God, there it is, God. All three, one God, right? Forever and ever. Amen. And in your personal prayer, do you find yourself directing yourself to one of the three? I think so, because to pray, oh God, kind of leaves it kind of vague. And maybe when you say, oh God, you're instinctively without thinking of it, you're thinking of praying to the Father, right? But Jesus is God, the Spirit is God, right? So I think it is very helpful for our prayer life, right? And I said that at the beginning here, that this class is not just about being smarter with information, but it becomes a part of your prayer life, your faith life, that when you want to begin your prayer time, you could begin by directing your thoughts to one of them more particularly, right? Holy Spirit. Like we began this class, calling on the Holy Spirit. With all due respect, we didn't pray to the Father or to Jesus at the beginning of this prayer today. At the beginning of this class today, we pray to the Holy Spirit. Calm, Holy Spirit, fill the hearts of your faithful. So I think it is very fruitful and makes our prayer time more engaging and more less distracting, I would even say. The more specific our our attention is given to the Father or to the Son or to the Holy Spirit. I have noticed more recently, I've been doing that myself in prayer. I have noticed more recently that the whole Mass, the priest is praying to the Father. There's the part of the consecration where he calls on the Holy Spirit. The only time that the priest actually talks to Jesus, not to the Father and not to the Spirit, is a little bit after the consecration. Lord Jesus Christ, who's here on the altar, you said to your apostles, peace I leave you. I leave with you. My peace I give you. If you've ever noticed, I only noticed this recently. I've been a priest for 23 years. Oh, I just noticed. That's the only time in the Mass. Isn't that amazing? The only time in the Mass where the priest directs his prayer in all of our names, of course, right, to Jesus is after the consecration before the rite of peace. Lord Jesus Christ, you said to your apostles, peace I leave with you. So it's like you gave us the peace, and you said this. Thank you, Lord. And then the priest, in Jesus' name, the peace of the Lord be with you always. Let us offer each other the sign of peace. I think it's the only part of the Mass. It's really interesting. The priest does have some personal prayers where he might be directing himself to Jesus. But point being, yes, when you have this learning and studying of the Trinity, should make each person of the Trinity become more prominent and more clear. And I would encourage you to avoid praying vaguely. Oh God. I imagine the Father, Son, Spirit, they're like, which one? Which one are you talking to? You try to talk to me, Father, or Jesus, who we want to know who's who to listen. Who's supposed to be listening right now, right? Of course, God broadly, you can pray to God, Father, Son, and Spirit for sure, right? There's nothing wrong with praying to the Holy Trinity. They can hear you all at all times. Other thoughts, thank you, Lucy. Other thoughts, things that have, and it might be it's provoked more questions too. It's not just that we learn more, we also start to wonder more. Any other, yes. Analogies are always gonna fall short, right? Yeah, that's for sure. These are only helps. But as you'll notice, none of those analogies are ever used in the catechism, right? The catechism would not let it's the central mystery. I I hope that's important. I hope that that's probably the most important thing that we learn from this chapter is that the central mystery of the Christian faith. If I were to ask you, what is the central mystery of the Christian faith? You know now it's the Trinity, right? Like concentric circles, like the central mystery is the Trinity, and everything else radiates out from that. It is so mysterious to say that word. Mystery meaning it's beyond our capacity to understand. We can understand to a degree, but hence I've never seen any official teaching of the church that would offer any of analogies, right? With all due respect to St. Patrick, I'm wearing my Irish jacket today. Um, even his shamrock doesn't make it into the catechism, right? So, because it it could lead you astray as well, right? Yeah. What was that term? Modalism, you said?

unknown 10:53

I thought there was a heresy of modalism.

SPEAKER_03 10:55

Yeah, yeah. So there's all to say this, there are all sorts of heresies about who God is, right? And we'll look at a little bit of that today. Um, so thank you for that. That for that clarification, that analogies. I'm fond of the candle one. I think that's such a great one because we see candles everywhere. I talked about how the the flame itself, the physical flame, makes me think of the and I use makes me think of, to use those words, the father, creator of the physical world. Though, of course, all things were created through him, Jesus. So you see how you even creation is not meant to be only ascribed to the Father. But I think of the physical flame, the Father, the light, the visible light, Jesus, God made visible, and then the heat, invisible, the warmth of the Holy Spirit. But again, they're just analogies that fall short. That's what we always want to say, that mysteries, the word mystery means we can only understand to a limited degree. I'm not gonna remember the exact words, but there's a really beautiful phrase. I think it was from Lateran Council, something in like the 1200s. I'm gonna try to get this right. It's something like this that um any truth that we can speak about God, the words we use, um, how's it go? He is more unlike what we think he's like, to say it that's something like that, which is to say that our minds are so limited that any likeness we can come up with in our in our own human concepts, he is more unlike that in his in the mystery. But nevertheless, he does reveal himself, so he's he's coming down to our human level to say anything about who he is, right? Father, son, spirit, for example. Yeah. Thank you. That's very helpful. Other thoughts or comments about just the learning you've experienced so far about the Trinity? Okay, great. That's very helpful, I think, for all of us to hear. I'd like to so um I'm starting on page 66 today. And I think the text is pretty straightforward. The qualities of God, we expect the qualities of God to be as they are love, spirit, unchangeable, immutable, eternal, benevolent, omniscient. I think those words are self-explanatory. One thing it's not mentioned here, but I think it's really powerful for us to think about. St. Thomas Aquinas, he is considered the greatest mind of the church's history, just you know, right? If you haven't heard that name. So St. Thomas Aquinas, um, 13th-century theologian, philosopher, he's considered the great the greatest mind the church has ever produced. And it's when you learn about what he wrote, like it's just amazing. How did yeah, that's all. He's a prodigy, like like no other in the history of the church. He said this: he said, the most divine attribute, the most godly attribute of God is his mercy, just so you know. So the merciful quality of God is his most divine quality. In addition to all these others that are listed, that he's good, that he's all-knowing, that he's eternal, always present, that he's pure, you know, that that makes sense. But that surprised me when I learned that, right? That according to the greatest mind of the church, the greatest quality, the most divine quality of God is his mercy. I want to look then again, um, because Trish mentioned the heresies. So if you looked on page 67, St. Athanasius dealt with the heresy of Arianism. And by the way, most heresies come from priests, so watch out. Beware of what priests say. Just because a priest said it doesn't mean it's true.

unknown 14:57

Okay.

SPEAKER_03 14:57

Kind of like the internet, just because the internet says it doesn't mean it's true. So um, so the Arian heresy said that the Son of God did not always exist, that he became divine, you know. Well, that's not true, right? We understand that Father, Son, and Spirit always exist eternally. 2,000 years ago, the Son of God took on a human nature. So always possessing a divine nature, right? So that that's that's that's one of the questions about God, because was Jesus always divine? Did he become divine when like the spear came down to him at his baptism? So, to the point about scripture has all these teachings in there about Father, Son, and Spirit, but interpreting them is the role of the church, right? So there's in the first three, four, five centuries, there were different heresies. And by the way, that word heresy is so charged, right? Sounds so um almost an emotional word. It just means wrong thinking, right? So as I as I said before we started this class, most of us have heretical thoughts. And the more we learn, the more we realize which thoughts are not correct thinking according to the teachings of the church. So heresies happened especially in the first five centuries because Christianity was new, right? So it makes sense that when Christianity is new, there's going to be confusion about what does this passage mean about Jesus as the Son? So, for example, in the Agony in the Garden, Father, thy will be done. Wait a second. Does that mean that the Father has a will and the son has a different one, right? So, for example, that um question about the human will of Jesus. Does Jesus have two wills, one will, divine will, human will? Is it the same as the Father's will? So you can see how Scripture can create questions for us, right? When you see different moments in the life of Jesus, right? So heresies about God, especially about Jesus and his human nature, it makes sense. We're going to struggle with that, right? We're also going to struggle with the role of Mary, right? Can we say that she's the mother of God? Is she only the mother of Jesus? Is human nature, right? So that was another question that had to be resolved by the teaching authority of the church. When we say Mary, mother of God, that was a big deal, right? Because what you were saying is that Jesus is God in his human nature who possesses, Jesus, the Son of God, possesses a human nature. He's not two different people, right? He's one person with two natures. So therefore, yes, Mary is the mother of Jesus who is God. So she's the mother of God, the God man, right here. She's not the mother only of his human natures, if you could separate a second person. Like she's the mother of Jesus, the human, not mother of Jesus the God. Well, there's only one. There's only one son of God who always exists, who takes on a human nature. She's the mother of that person, not just the mother of a nature, to say it that way, right? So point being that we should not be surprised that there's heresies. We shouldn't be surprised. What I'm trying to say is don't judge the heretics, okay? Don't look down on them. We're blessed to live in the third millennium where pretty much all the heresies have gotten figured out by now, right? So we're blessed, right? That all the questions about who God is, Father, Son, and Spirit have been worked on and discussed and prayed about and clarified for all of our benefits. Any comments or questions about that? Like the attributes of God, and then um that historical experience of trying to understand the nature of God.

unknown 19:14

Okay.

SPEAKER_03 19:15

So again, what I want to emphasize today is that scripture on its own would only create confusion, right? Because people could come up with different answers to, like I said, that moment in the agony of the garden, Father, if this cup can pass, but not my will, your will be done. You can see how people can interpret that in many different ways and come up with different ideas about the Trinity or the nature of Jesus, the Son of God. So we are reliant not only on Scripture, but we need more than Scripture to be able to make sense of who God is, and that's the gift of his teaching church, right? The magist it's an important word magisterium just means teacher. Yes. There is heresy is wrong thinking about something. Um there was Leo Pope Leo the Thirteenth, about a hundred years ago, wrote a document about what's called modernism. So, and actually, modernism is just an updated version of Gnosticism, which was around in the early church. But in any case, point being that um wrong thinking in the modern era tends to be things like scripture's not really inspired by God, it's just kind of a human thing, and it can be wrong. Well, we would have a different approach to that, but we think that scripture is inspired by God, and there's if we're not able to make sense of a passage, it's our limited understanding. It's not that scripture is teaching something false, right? Things like that. Or that Jesus didn't do didn't really do miracles, that was just, you know, people um perceiving you know things in a supernatural way that were just natural phenomena. So modernism, there are to say modern versions of wrong thinking. That's that's the one topic you mentioned just now. You also mentioned um SSPX, the Society of St. Pius the Tenth. That's a um a group that is um dedicated to, you could say, or inspired by or focused on the Liturgy, the the Mass as it was as it was celebrated before Vatican II, only in Latin, etc., the traditional form of Mass. This is a religious order basically that broke off around the time of uh a little bit um after Vatican Council II. There are other things that they're focused on too, some of the teachings of Vatican II. They are um the word we use is in schism, right? So in um separation from the authority of the church. The sacraments are valid, like when a when a just use uh the uh shorthand, SSPX. When the SSPX priest hears a confession, it's a valid confession, your sins are forgiven. When he baptized a baby, it's all valid, right? Things like that. But they've broken off in terms of the the uh the bishops and the um uh authority of the pope, things like that. But they so there is some, I guess you could say, disputing about teachings, but it's mostly about authority in that case. Schism is more about authority, heresy is more about teachings of belief. Yeah, you're gonna.

SPEAKER_02 23:12

Is that the one in Switzerland?

SPEAKER_03 23:14

Lefebrew, the bishop there, is that Bishop Lefebvre? Right. I think it was France, I think. Maybe I'm not too familiar with the history there, but um yeah, there's been a lot of tension around the Vatican Council changes or reform of liturgy and the way that was interpreted and experienced, right? So um Pope Leos try to work with them to try to achieve unity, to respect liturgical preferences, but also try to build unity. So we can pray for that. There's a the Priestly Society of St. Peter, um, I'm sorry, the fraternity of St. Peter, FSSP. They are the group that's just like SSBX, except they're they're not in Schism, they're in the church. So they have very similar um spiritualities and um concerns, you could say it that way. FSSP, Fraternity of St. Peter, is a religious order that has found a way to stay in the fold, to say it that way, under the authority of the Pope. SSPX is still not there, but probably can happen, I'm sure. Pope Leo is a canon lawyer, so he knows how to understand the lead there's there's very technical details involved with all this. Yeah, Lucy.

unknown 24:39

Yeah. Is it true?

SPEAKER_03 24:46

Yeah. Great question. So Lucy's question is about the Orthodox Church. So you know that in 1054, it's a famous year to remember, right? 1054. Well, in the year 1053, there was only one church, only one Christian church, essentially, right? The Catholic, one universal Catholic Church. In 1054, a portion broke off in a schismatic way, right? Schism meaning division. They say there were theological elements to this, but the theological like beliefs, there were so really hairs, some hair splitting, we'll say it that way. It was much more, as I understand, more of a political tension that created the separation or schism. And who knows what can happen in the modern era that we can overcome the thousand-year-old political background to that. So your answer or your question was about the sacraments. So uh an Orthodox priest, right? You'll think of Russian Orthodox or Greek Orthodox, there tend to be Eastern groups, right? Eastern uh Eastern Europe. They have, as we call it, valid orders, valid sacraments. It's really just coming under the authority of a Pope is what's is the main issue that's missing in terms of union. If you were traveling somewhere in the world and there really wasn't any Catholic Church within reasonable distance, you could, to meet your Sunday obligation, attend an Orthodox, they call it liturgy, they would call it Mass, but it's the Sunday liturgy, you could, and you could receive Holy Communion. It is truly the real presence. They have the same sacraments, they have not lost that um handing on of the faith in that regard. Again, technically speaking, they just have lost that authority of the Pope in their life of faith. Um, and likewise, a person who's Orthodox, if they did not have access to an Orthodox church for whatever reason, they could attend a Catholic church and receive sacraments. And yes, I guess if you were in dire need, you could also go to an Orthodox priest for confession if you were traveling in. I say dire need, but yeah, if you had a need for confession, you could. Yeah. That shows you how close we are, right? It's so close. That it's it's who knows the reasons why. I think it's still a political matter that um my dream personally, or my my wondering is um could an Orthodox bishop, or they call them patriarchs too, right? Could an Orthodox patriarch, it's almost like our version of like an archbishop or a cardinal, could the Pope one day just make one of them a cardinal? Because a cardinal just means advisor to the Pope, right? Wouldn't that be kind of cool? And then what if he converted or or even became the Pope, right? As a Catholic, obviously, right? The pathway to unity, I just wonder what the Holy Spirit will do. Yes. Correct, yeah. Yeah, so Anglican, and I'd have to do a little research on this, why is it that the because they have lost um the um the validity of as we call as we call orders, the validity of the priesthood and and the um the bishops. Why is I I I'd have to look and see why that is. But even if they claim to believe it, I I can't remember why. How did they lose that? Um I don't I have to look that up. Like why, Jerry, yeah. Right, but why would it be, I'm asking the question, the Orthodox also rejected the papacy. So why would it be that the Anglican tradition not only lost the papacy, but they also lost ordination, holy orders, they lost Holy Communion, yeah.

unknown 29:06

Apostolic succession.

SPEAKER_03 29:08

They lost apostolic succession. How did that happen? I'm trying to think.

SPEAKER_02 29:17

So the kingdom between Right and God is now ahead of the church, is that ultimately that there's the more like money?

SPEAKER_03 29:29

Yeah, Henry VIII wanted an annulment and it wasn't given, basically. Yeah. But I'll have to look this up. I don't know why it's not, I'm sure Father Thompson would know. He's a smart guy. Too bad he's not teaching to me. Um, why is it that the Orthodox sacraments are still basically Catholic, to say it that way, they're real. But an Anglican, even if they call it Mass, even though, as you say, the ceremony looks very similar, but the real presence isn't there, and confession isn't valid if they were offering that. Um bishops and priests, yeah, do you know?

SPEAKER_02 30:04

The reason why the Anglican sacraments are considered invalid is because during the 16th century they changed holy orders.

SPEAKER_03 30:11

They changed holy. Tell me more. I love how the front row knows. I don't know the exact details, but in order to distinguish themselves from the Catholic Church, they changed the way their holy orders were. Oh, that makes sense.

SPEAKER_02 30:24

They're trying to claim their own apostolic succession.

SPEAKER_03 30:27

Um you're leading us all on the hunt, and I'm gonna look this up more so we can clarify it even more. That makes sense in like the first generation or two of the supervalid. Yeah, but during the 16th century, if they continue to change their theology, they lost not just um unity, like they but apostolic traditions. Very good. So to say it this way, when Henry VIII declared, you know, I'm now the head of the Anglican Church in England, all the Catholic priests and all the Catholic bishops were still real bishops and real priests. And the Mass that Sunday was still Holy Communion and confession was still real and priesthood was real. But as you're mentioning, over time there were changes in the very um handing on of the sacraments, specifically holy orders, which then separated them from having legitimate or what we call valid. Yeah, Joe? Say that again, sorry. Yeah, those who were loyal to the Pope were then persecuted and outlawed, right? Yeah, some Anglican liturgies uh even use Latin and they look even more traditional, even more Catholic than some parish masses you might go to, you know, for example.

unknown 32:42

Okay.

SPEAKER_03 32:45

Yes, just any oh for Easter? Yes, that's right. That's one of the things they're trying to work on is unity on the celebration of Easter, because the Orthodox calendar is different, and so they calculate Easter, and it doesn't always happen the same Sunday. Yes, that's a cause of division, which if we could agree on that, that might be another step in um achieving unity. Of course, it's like to game a chicken, who's gonna give in, right? Because we have our calendar, they have their calendar, who's gonna give in? I don't know what the uh solution might be. Yes. Right. So at the same while we do recognize three persons, it's one God, and you can't separate in terms of a presence, right? Like even when we speak of the real presence of Jesus in Holy Communion, the Father is present there too, right? The Holy Spirit is present. You're not only receiving the presence of Jesus when you receive Holy Communion, right? Um Jesus said, the Father and I are one, right? Um Jesus was anointed with the Holy Spirit. So it's our mind, our limited minds, that sort of it's almost like we can't multitask and consider all three at the same time, right? That's part of our human limitedness. But and the catechism would offer more precise language than I'm offering right now, but just to say that there's not an absence of the other persons when one of the other when one is present, right? So we receive the you know the indwelling of God through baptism, right? So that's what we we we believe in what we call an ontological change, a change in your being happens by way of baptism. Scripture speaks about do you not know that you are a temple of the Holy Spirit? So when you're baptized, the Father, Son, and Spirit, right, we will make our dwelling with him, right? Jesus talks about that, right, in the Gospel of John. So there's there's a the Trinity is present in you, right? There's no doubt about that. Um in fact, I thought that was in here. Um when it looking ahead a little bit, there was um Saint Elizabeth of the Trinity. Um I'm gonna read this here. This actually was in here. Say that again. Um, I thought there was a line in here about when she learned. So, oh, I'll just read what it says here on page 73. Uh, it talks about her first communion. She also understood from that day, her first communion, that in the sacrament of the Eucharist, God came to live within her heart. God meaning Father, Son, and Holy Spirit, right? I guess there's more writing about this. Well, her very name reflects that her spirituality, St. Elizabeth of the Trinity, was all about the indwelling of God, not just Father, not just Son, but the Holy Spirit. So the sense of God dwelling in us and what that could mean, like the reality of that. Um the last thing I want to mention before we finish on if you remember, we talked about this, that this sounds kind of esoteric, right? The mystery of God, Father, Son, Holy Spirit, what what practical implication could that have for our life? Well, one, for our life of prayer, it's a relational thing to pray to the Father, to pray to Jesus, to pray to the Holy Spirit. It's a relational thing to know that all three dwell in me by way of baptism. It's also reflective of if we're made in the image of God who is a Trinity, a communion of persons, then I am only truly myself when I'm living in a Trinitarian way, which is to say, a going out of myself kind of way, a relational kind of way. There are a small number of people who are called to a life of intense solitude, right? Monks, cloistered sisters, right? There's that's a special calling. But the vast majority of us are called to a Trinitarian life that looks much more relational, it looks much more communal, which looks much more about going out of ourselves, right? And I'll offer this, and I think we we I mentioned this in the previous conversation. Someone said to me recently, right? They said that um when someone tells me they're going through a hard time, I tell them, not me, but this person said, I ask them, well, what are you doing for others? It almost sounds like, well, but but I when I say I'm going through a hard time, yeah, yeah. What are you doing for others? Because when we're not doing for others, we're not being our true self. When we're not going out of ourselves, that's not living in the image of God who is a Trinity, an overflowing love, Father for Son, Son for the Spirit, that outflowing of your being, that the more we enclose in on ourselves, there's a place for solitude, right? But the more we're enclosed, the less we're actually true to our very being, which is we're made in the image of God, who is a communion of persons. Which is why you get a lift from being around other people, right? You can be when you're by yourself, you can get kind of discouraged and down and kind of enclosed. And even if you didn't want to, just being around other people kind of gives you a lift. I'll mention this. Malcolm Gladwell, I love that guy. He's not Catholic at all, but he's really smart. He did research on, I'll end with this because I think it's really neat. He did research on, they took two groups of people taking the subway to work. One group they said, just take the subway like you always do, which is what? You don't talk to people, right? You just put your earphones in or read a book. You just subways can be the quietest places on earth, right? Pretty amazing. The other group, the can that was the control group. The other group they said, on the way to work in the subway, talk to at least two strangers. And at first be like, wow, that's so annoying. Then they tracked their levels of happiness. You know who was happier, right? The people who were forced to talk to two strangers on the way to work, they reported actually higher levels of happiness, right? Very simple example of how we are made in the image of a trinity. We go out of ourselves even when we don't want to, and we actually find happier. We're happier because that's that's how we're made. We're made to live a trinitarian uh kind of life. So in the area of spirituality, pray to the Father or the Son or the Spirit. Be intense about that. I think you'll find your prayer goes deeper. And be aware of how Trinitarian you are. When you're going out of yourself, you've you actually are more true to the person that you are. Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now and ever shall be. World without end. Amen. In the name of the Father, the Son, the Holy Spirit, amen. So next week, uh I believe Father Thompson's teaching, taking us starting at page 71. Yeah, 71 to the end of this chapter. So you can prepare. I would look over the terms, 74 and 75. That would be one way of knowing how how much your knowledge has advanced if those terms make sense to you. And if they don't ask Father Thompson. Those are my final words.