Bonus: Introduction to Phase Three: “Meditating with the Mysteries”

Hey, I'm Father Mark Murray with Franciscan Friars of the Renoul and this is the Rosary in

the Year podcast.

Today, we are beginning phase three, which is called Meditating on the Mysteries.

And I'm very, very happy to be joined here by Father Gregory Pine, the Dominican Friar

of the Province of St. Joseph, Father Gregory.

Welcome.

Hey.

Thanks for having me.

Got it.

So I had a chance to be on your podcast, God's Planning, and I began there how I'm going

to begin here because I'm very self-conscious of this by saying to you and you representing

all Dominicans who have lived in the last eight hundred years.

The world over.

Thank you.

Thank you.

The certainly the success of the Rosary in the Year podcast is the fruit of the popularity

of the Rosary, which is the fruit of centuries of work and preaching by the Dominicans.

Thank you.

Hey.

We're here for it.

The Rosary.

It's great.

Our religious traditions and orders in general to have a tendency of stealing people's

stories and stealing people's or the other order's successes and so I'm not I'm trying

to break the trend and be very clear that I'm not the Franciscans are not trying to steal

the Rosary from the Dominicans.

We learned in our preaching class, there's no real like plagiarism in preaching.

You know how sometimes people like over anxiously narrate their sources and they're like as

I read, you know, four days ago while sitting in my bark, a lounger from ancient Christian

commentaries, a collection of quotations where it's like, holy smokes, just say the thing,

you know.

So too with pious devotions, you don't you don't have to attribute it, man.

You can just send it.

I think it's our ladies and so far, she's all of our mother, our mothers, I don't actually

know how possessives work in the plural, but once I figure it out, I'll say it.

So she's your mother, my mother, your rosary, my rosary.

Party on.

Over here, when I was in seminary, our homiletics professor was at the Dominican and he made

a similar reference that the patron saint of preaching is Saint Dismiss the Good Thief.

And then there's some boundaries to it, but there's a part of that.

But can you share a little bit with the history of the Dominicans and the rosary?

Sure.

Obviously the the Carthusians had a role and the Dominicans had a role, kind of all medieval

religious had a role in the coming together of the rosary.

So you had the folks who were literate, praying the 150 Psalms and often enough the folks

who were illiterate, praying the 150 hour fathers, which became the 150 Hail Mary's, which

were divided into decades, which had then mysteries assigned, et cetera.

But then it was a thing where it was like, Hey, this is great.

It's not just for illiterate people, it's for all people.

And the Dominicans really started preaching the rosary in full force around about the 15th

century.

It lived in the 13th century.

The secret of the rosary, but Saint Louis de Montfort, he cites blessed Allen de la Roche,

quite a bit, who lived in the 15th century.

And it's to him that we attribute the second half of the Hail Mary.

And so you'll have in the Dominican order various persons responsible for making sure that

the friars know to promote the rosary.

It kind of wells up within all the friars' bones, but you try to organize your efforts

in so far as you can.

It's a backup for just a second from the theme of the rosary itself to more of, so

the Dominicans Franciscans do to just kind of how media works, a large number of the listeners

and listeners of this episode may be non-catholic or certainly may not have a real clear understanding

of the difference between the Dominicans Franciscans.

How about in your own words, we'll be like the cares in the heart of the cares of the

Dominicans.

And if you want to give a shot at the heart of the cares for Franciscans, you can do

that as well.

Sure.

Yeah.

And if it's any consolation to folks who don't know the differences between or among religious

orders, take heart at various times in the church's history, like even the Holy Father

felt overwhelmed by the number of religious orders, and he was like, this is just out

of control.

We need to simplify this.

Let's just cook it down to a few different ones that I can actually remember.

So if you feel overwhelmed, know that you have historical antecedents, slash you were

in good company.

But the basic idea is that we're all here to follow the Lord Jesus.

And throughout the history of the church, different men and women have been inspired

to follow the Lord Jesus more closely in this way or in that way, in imitation of the

apostles.

So some focus a lot on a kind of stability, a kind of fixity, a life of prayer and work.

You know, that'd be the monastic movement.

So if you've heard of the Benedictines or the Clooneyach reform or the sustenance or

the trappists, et cetera, those would be monks.

The 13th and 12th and 13th century, you have the Friars movement to which Dominicans and

Franciscans both pertain.

And the idea here is that you're really following the Lord who is poor, chaste and obedient.

So there's this kind of evangelical radicalism to the Friars movement where there's a certain

simplicity.

So it's a movement of lay people who really wanted to live this evangelical, radical and

kind of wild life.

And so you see different trajectories in the two.

So Dominicans tend to be more priestly and more liturgical.

And then they tend to have more of an emphasis on the life of kind of doctrinal preaching

as it were, or doctrinal teaching.

Whereas I think, and I told you this to you the other day, I think that the Franciscans

exist to kind of make the church feel ever so slightly uncomfortable in a good way.

Because I think that here we are in a fallen world.

And we're all just looking to get comfortable and avail ourselves of conveniences.

But I think part of the power of the witness of the same Francis of Assisi is to say like

the only comfort and convenience to be fine is, well, there isn't any.

So just follow the Lord Jesus.

So he's always kind of destabilizing us or calling into question the compromises that

we've made.

And so I think that Franciscans are supposed to show up and be like, what kind of wild evangelical

time are we about to have?

And you're like, I wasn't planning on it, but I guess I am now.

But you'll often hear Franciscans described as kind of taking very serious the spouse of

relationship to lady poverty.

So this is like kind of radical dependence or radical entrustment to the Lord in his

providence, which is born out in a certain simplicity of spirit.

So that's my best go.

I think that was a great go father Greg Green.

I were in college together at the same college at the same time.

We had somewhat minimal interactions.

I was just there for a year.

He was there, I think, for four years.

But one of the reasons that we reconnected as I saw father do some a number of videos.

And I remember listening to you speak English and thought that guy knows how to use words

very beautifully.

And I reached out to him to reconnect you.

You know what you're talking about.

And so it's great to be alongside somebody who knows what they're talking about.

And we get into the sort of the general offering of the reflection on meditating on the mysteries,

what we're doing through what we're calling this the phase three of the Rosary and the

year podcast.

Certainly you are coming to the Rosary not just as a form of devotion in the church, but

as a personal sort of devotion in your own life since pretty young.

Do you want to just share a little bit of either maybe your own your own relationship with

the Rosary or a favorite story anecdote about the Rosary and pray in the Rosary in general

either one?

Sure.

So I was raised in a Catholic family, both of my parents, you know, love the Lord.

I mean, my dad stood with us.

My mom has passed a return award, please God.

But the life of prayer and of sacrament was very precious to them.

We prayed the Rosary together as a family.

If not every night growing up, you know, like a lot of nights because, you know, sometimes

folks have music practice or sports practice or whatever it is, but my dad would transition

from dinner table to the family room, a living room, pray Rosary basically every night.

We weren't your model prayer family.

So my mom, I don't know that my mom really loved praying the Rosary.

So she would always ask us for like our intentions.

She loved chatting.

My mom loved chatting.

So she'd ask us for our intentions, which was a great way to like get your kids to share

with you, like their various anxieties or concerns or how folks were doing it, school

and stuff like that.

So that could, but that could last forever.

So I was like a little brat about it because I basically just wanted to get my homework

done and then like watch sports center for the 18th time that day.

I just had one petition every day and it was that we would start this Rosary as soon as

possible.

But like we all had our cute and quiet ways of quote unquote rebelling.

I don't know that my sister Kristen really ever made it to the end of a Rosary because

she would just find the perfect posture in which to fall asleep was incredible.

My brother at like certain points, he just wandered away from the Rosary and just be about

different tasks.

But he got away with a lot because he was the youngest and there's an eight year gap

between him and me.

At one point, he got it from the dinner table and he like went to the sink because he

didn't like those little like fried onion things that you put on green beans.

So he was just washing them off his beans.

But like my mom was his advocate.

He could do no wrong in her eyes and I remember, I remember my dad being like, buddy, what

are you doing?

My mom was like, he's just washing his beans, you know, so he could do whatever he wanted

during the Rosary.

Is that a control?

Yeah.

So it was a little bit of a circus, but it was a circus that ran for the most part on

time.

So I was grateful for that.

There's a painting we have in one of our friaries in Newark, New Jersey, where we have

our novice where it used to be a convent for Cloycer Dominican nuns and there's a big

painting there.

And I think it's like Capuchin's or Franciscans or some monks in the chapel and they're

all doing something weird or they're all doing something different, some like there's

some praying and some are like distracted and some are whatever.

And there's a certain degree in which like the circus that was your family rosary growing

up still actually feels pretty similar to some of what we experience as friars in a holy

hour.

You guys know how the Dominican rosary every day everyone is everyone's there, everyone's

being themselves, you know, but somehow us being there and being there together is actually

a beautiful offering to our Lord.

You know our lady, even though it can feel like a circus and maybe in fact be a circus.

What we're going to move into here is this third phase which is called meditating on

the mysteries and essentially there's going to be three types of episodes.

The first is going to be Lexudovina with the scripture passages associated with each

of the mysteries.

The second is we're going to have for each of the mysteries we're going to have a different

saint's writing.

And we're also going to have two, it's like images, two sacred pieces of sacred art which

are associated with each of the mysteries.

So that's kind of like just enriching this sort of the mental bank from which we can

pull and bring to our meditations kind of what we're going to be doing through phase

three and something particularly beautiful about praying the rosary and meditating on the

mysteries which is more revisiting a place that we've already been, a place that we've

already visited and experienced we've already had as opposed to sort of exploring a new

area for the first time or being introduced to a new situation, a new event for the first

time.

If we haven't prayed with these mysteries in a different context and the only time we're

reflecting on these events of the life of our Lord is in the context of the rosary.

There's a certain part of which we are doing a lot of things at once.

We're trying to pray, we're trying to sort of keep track of the mysteries, we're trying

to keep track of the number of Hail Mary's but also we're trying to do some sort of meditation.

And I think that there's going to be an extra level of fruitfulness and efficaciousness

of maybe even depth or sort of subjective experience of the prayer.

If we've already been there and we're kind of revisiting these places with our Lord

with our Lady, one of the realities of different carisms and different spiritualities is there

are certain different efficacies or different approaches.

And there's a Franciscan or a Franciscan forever, the renewal.

There is a particular emphasis on relational prayer.

We are sort of big on Lexi Divina, like a sharing of the heart.

For the Dominican to your own experience of praying the rosary, particularly the role

in which the mysteries play, can you just kind of share either your own personal experience

of that thoughts on that or the Dominican approach in general?

As is the case with a lot of Dominican things, our theology is furnished by St. Thomas

Aquinas.

And in St. Thomas's estimation, the mysteries save us, you know, like, I mean, it sounds

obvious enough.

But sometimes we lose sight of it.

So when you talk about salvation, like what exactly are you talking about?

Well, you're talking about God giving us his divine life, a new and a fresh when we

chose against it or when our first parents chose against it.

And when we came into this world kind of deprived of it and even wounded in our nature.

There's a sense in which we can approach the life of our Lord and find in it grace.

We can find in it salvation and that in meditating upon the mysteries, we're accessing that,

you know, with our minds and our hearts in effect.

So like the Lord kind of curates his life with the intention of giving it to us or offering

it to us as a whole and it mounts to his passion, death and resurrection because from start

to finish, he is saving.

He is about a campaign of salvation.

He intends to prosecute that campaign with the side of purpose from, you know, the

moment of his conception until his raining in glory at the right of the Father.

Dominican disposition is like, how are we supposed to access those things?

It's by faith and by sacrament, you know, so you think about it, faith gives us a kind

of spiritual access to the things of God and sacrament gives us a kind of bodily access

to the things of God.

So there's, you know, spiritual and bodily elements to our praying of the rosary, which

you know, you talk about, it's kind of working your way through the beads as you think

your way through the mysteries.

I guess the Dominican emphasis would be on God's initiative and God's sovereignty like

he's, he's saving us because he's good because he loves us.

And so sometimes we get bent out of shape or we get super worried that we're not doing

it right.

It's all right.

You know, like God's saving us because he loves us.

So I think it's just important that we just put ourselves in the living communion with

those, with those mysteries.

And that, that's the type of thing that scales.

It scales to little children, it scales to old theologians.

It works for all Christians by virtue of the fact that God's already at work in us through

our baptism and confirmation in certain cases by our ordination, but that he is poised

to bestow upon us generous things because it's why he made us.

So I saved us.

I'm going to quote Pope Saint Paul VI to you.

Paul VI said this, Pope John Paul II is kind of echoed it, Pope Benedict as well.

About contemplation, the rosary is a body without a soul.

We certainly know that the primary mover in prayer is God.

The first mover in prayer is God.

The one who makes it efficacious is God.

How do we like reconcile sort of that kind of a passivity and a receptivity with also

the idea that there is some engagement with contemplation, which is also like our response.

A lot of people are tempted to think that they need to invent or make up their spiritual

lives, so I just kind of want to head that off at the pass, just to dress that at the

outset.

Nevertheless, God gives us some mind with which to know and a heart with which to love.

So we should exercise them, but know that you can exercise them progressively better and

better over the course of your life.

And so if you're not yet perfect yesterday or today or tomorrow, it'll be all right.

Like the Lord's good, He loves you, He's prominent, and He'll see you through.

But that requires that you engage to some degree or extent.

So not rationalizing or justifying past silly behaviors, but repenting of the ways in which

we have wandered away and then seeking to appropriate our Christian identity and mission

with ever greater fervor and zeal.

And I think that part of that is just approaching the rosary and saying, all right, what's going

on here?

I think that like words that might appeal to people in a more kind of visceral or instinctual

way would be like curiosity and honesty.

It's like, what's actually going on?

And like, what does that mean?

Because sometimes we have it in our minds as we like, look at 17th century statuary or

19th century memoirs that saints are wholly unlike us and that they have these wild thoughts

and they love with this reckless abandon that is wholly, wholly unlike anything we have

ever experienced or encountered in our days.

Whereas I think that like what's connecting their experience in ours, I think the saints

were honest, you know, like, I mean, they were curious about their own experience and

honest with what they found and they found that it always provided an open kind of entry

way as it were for the working of God, you know, like God makes all things work to the

good for those who love him and are called according to his purpose.

Some 20th century authors add the words, even sin, like there's no part of our experience

which God can't use, which he can't save, which he can't redeem.

And so we bring that certainty, we bring that confidence to the mysteries and just say,

what are you, like what are you doing here?

Like what is this?

Like why are you being baptized?

You don't suffer the effects of original sin.

You've never sinned.

So you don't need to be washed of sin.

Also, you enjoy the life of grace and virtue and gifts of the Holy Spirit to an infinite

extent. So you're not getting that either.

You're not like becoming an adopted son of God because you're the natural son of God.

Why are you being baptized?

You know, and why are you being baptized for me?

So, you know, like we might not be crack philosophers or stud theologians,

but you can always bring your questions to the sacred text and then, you know,

to the recitation of the rosary and then just ask, I like, what is the work of salvation

that is kind of a stake or in process or at present being applied?

Because it seems interesting, but I also, I can't comprehend it.

So I think that's like what unites our experience.

And I think that's what we can bring to it.

The most beautiful and profound and salvific of gifts are being offered to us and presented us

which reveal us the fullness of the meaning of life,

which give us proper vision and proper perspective for encountering the world.

They teach us who we are, who our God is.

Like if we're not spending the time to study this and contemplate it and receive this,

it's just like, what are we doing?

We're just surrounded by things that are objectively important, objectively salvific.

And we're also cognizant of the fact that we're just like not really capable of that much.

You know, like anyone who's ever had a stomach bug,

like realizes seven hours in, like, wow, I am very, very fragile, you know?

This is just a very fragile ecosystem.

And what we say of our body is true to a certain extent of our soul.

T.S. Eliot says, humankind cannot bear very much reality.

Like we just, I mean, we're just, you get it.

Okay, so can we ascend to great heights by God's grace?

Absolutely, but that's also his work, a work with which we cooperate,

but nevertheless it's his work.

I think what's cool about the mysteries is that he surrounds us with this manifest testimony

of his love, of his providence, you know, of his solicitousness for us,

so that we would be surrounded as it were, like just kind of compassed on every side with

testimony of that. And so the idea is like, can you intend it?

Can you attend to it? And you might come back like, listen, I'm kind of fragile.

You know, I can't bear very much reality.

And the Christian response is then to say, like, well, can you bear a little?

You know, can you, as Princess Anna of Aaron Dell once saying, do the next right thing?

And I think that like the mysteries themselves are curated in such a way that we can,

because they scale, right? And they conduct us further up and further into the divine life.

Which is sweet. So it's like, you might be looking at your human life and thinking,

this is very silly. This is a very silly life. It's also just kind of weak and wounded and ugly

and sloppy and yada yada doesn't such. It's like true, but that is precisely the person to whom

these mysteries are addressed. That is precisely the person for whom our Lord Jesus Christ suffered,

died and rose from the grave. Yeah. Life, as we know, is difficult. And there's that we call

a value of tears and that's for a reason. I do believe that in prayer in particular,

it's where we were, like, not just where we think about these things or study these things,

but where we become saved by these realities, where we receive these graces and we actually

are transformed. So now kind of just a transition, like, a very kind of a sharp transition,

but I'm going to talk about basketball. If we could talk about basketball real quick,

what I want to talk about is this. So we're talking about meditating on the mysteries, but like,

we're saying these prayers and I'm like, doing it while I'm going through life and it's supposed to

be meditating on these mysteries and I get distracted a lot. And I think about a lot of other

things and I feel bad. What would be your sort of past orals response to those who like,

who are maybe tempted to discourage me? I'd say first thing is I'm a big proponent of the

theological category of the optional. Just know that like, you don't have to say the rosary.

You can say the rosary. So like, if you're giving it a go, you're doing all right.

Next thing is I like to think about it in these terms, intention and attention. And by I like

to think about it in these terms, I mean, St. Thomas Aquinas described it in these terms.

And I don't have original thoughts. So let's go. So when you say, I'm going to say a rosary,

that's good. It's meritorious. All right. It merits for you over a word of a richer relationship

with the most high God, which he then doles out a CC's fit to dole out. All right. So how do you

make good on that intention? You could start a rosary and then fall asleep. It's still meritorious.

Now, if you know that you're going to start a rosary and fall asleep and do that unto ages of

ages, well, maybe it's not as meritorious because in case in point, you're actually using it as,

oh, do I get to say the word, soporific on a podcast? I sure hope so. As a soporific, you're using

it as a way to put yourself out a sleep inducer. Okay. So that's not really so much a rosary as it

is a kind of like meditation technique. Okay. But provided that you're intending to say a rosary,

it merits as such. Okay. How do you make good on that intention? Well, you pay attention.

You attend first to the words, then to the sense of the words, and then to the God present

in the sense of those words. You're praying the second luminous mystery, the miracle of the

wedding feast of Canaan. Then you could caught up thinking about God and thinking about the fact that

he could not have created, but he did create, you know, like you were thinking about him changing water

to wine, but miracles creation, things got whacked. Like should you then reign it in on the count of

the fact that it is drifted from the express mystery upon which you're supposed to be meditating

right now? I think you're all right. I think you're going to be all right. Provided you're thinking

about God. But like the words and the mysteries are tools whereby to help you think about God.

Right? Because the words narrate salvation history and then effectively the mysteries illustrate

who God is in human flesh, in human time and space. But at the end of the day, it's about God.

I also do think that like an attentive apias, a sort of like a leisurely, a well-formed

brain of the rosary does bring us in touch with like such a profound grace and such a profound

like wealth of encounter with God. That there is also reason to do a little bit of work of sort of,

again, the Lexu Divina, the reading, the St. writings, the meditating on sacred art, the study of

these mysteries of Scripture. All of this I do think is just going to really enhance and make,

again, maybe subjectively, but just even more profound in the brain of the rosary.

So can you share a little bit of your understanding of the rosary and the place it plays in

kind of common devotion? Yeah. So I think that like basically we're trying to live a Christian

life and then the question is what do we need to do in order to live a Christian life and you can

look first at what's obligatory, right? You got to go to Mass on Sundays and Holy Days,

you got to receive Holy Communion once a year, obviously encouraged to receive more than once a year.

You got to go to the sacrament of confession if conscious of grave sin at least once a year,

obviously encouraged to go more than once a year. You've got to observe the church is fast and

absences and you've got to support the church and her temporal needs. Those are the five precepts,

that's what's obligatory. You know, we can elaborate other things, but that's the baseline.

Then what next? Some people will say, well, like, you be you. Just do what feels right, which, okay,

maybe there's something to that. But I think we can discipline the discourse a little bit

because there are certain things that the church says, hey, these are really darn good ways to be a

Christian. And so I made reference to the Inchoridian of indulgences. There's just like the handbook

of indulgences. And if you've heard of an indulgence, it's a way to deal with the punishment

associated with sin, either for yourself or somebody who's passed from this life. And that we

make a distinction between like a partial and a plenary indulgence, a plenary indulgence deals with

all the punishment associated with sin. There are certain things that you need to do in order to fulfill

or in order to like obtain a plenary indulgence. So you have to perform an indulgence act,

receive holy communion on the day itself, go to the sacrament of confession within a week,

in other sense, like before or after. And then pray for the Pope, like an outfather Hail Mary,

and then distance yourself from sin. So like kind of renounce any attachment to sin.

But when it comes to those indulgenced acts, there are four indulgenced acts, which you can

perform any day of the year. They always work. And those would be 30 minutes of prayer in the

presence of the blessed sacrament, making the stations of the cross in a public church or or

reading sacred scripture for 30 minutes, and then reciting the most holy rosary and common.

So when you're like looking to conceive of and implement a life of devotion, a life of piety,

I think that's a good place to look, because the church obliges you to certain things,

and she exhorts you to certain things. And then she like, you know, commends certain other things

and allows certain other things. So it's good to take note of those. But like for instance,

the church seems more motivated that you pray the most holy rosary than that you pray the divine

mercy chaplet. I don't say that to be like stern up controversy. FG prefers the rosary to the

DMC. It's like, okay, I'm just saying the things, you know, I'm just saying the things. So I think

that the reason for which we are kind of exhorted to, you know, positively encouraged to pick up the

most holy rosary is because it's proven efficacious in the life of the church, because it has a kind

of heritage of sanctification. And so yeah, like I think in the 21st century, we were all really

nervous about making strident recommendations like you have to do this or you have to do this

or because all of our contemporaries are making them. So a lot of us are inclined to back away from

them. But here's a case where the church says like, listen, the rosary makes saints. So you might

pick it up. You might pray it. I think that's the basic disposition. So the last question is this.

I mean, this is the most, this is the most edgy controversial question. It's going to put you on

the hot seat. Love it. Potentially make you the bad guy. Love it. This is a question which for

pious Catholics could be like coming after the Easter Bunny or Santa Claus. I'm ready.

Now, if a Catholic is with, you know, with good intention is trying to pray the rosary.

Yeah. And they fall asleep. Yeah. Does their guardian angel finish the rosary for them?

That's a great question. So I don't know. I will tell a little story and then I'll wrap it up.

I promise this story will only take 75 minutes. It's like second or third grade. My sister,

Kristen, whom I mentioned, sometimes falls asleep when praying the rosary. Although I haven't

checked in with her on her rosary praying practice in like 15 years. So she might be a vigilant rosary

warrior. So I don't mean to smirk your name. But she had a friend in grade school who was diagnosed

with cancer and had to undergo an aggressive course of treatment during which this friend lost her

hair. So she and her other friends were like sweet, just like awesome squad in solidarity. They

all cut their hair real short. But at one point, she was praying in Ovena for her friend. And,

you know, it was whatever like day two, day three. I don't recall. She was praying in bed before

she went to sleep and she fell asleep before completing the prayers in the novena. And she came

downstairs the next morning, obviously distressed because it's like, what's the point of a novena

that you interrupt? And she was greeted by my mother. And my mom said, so I noticed, you know,

like when I went upstairs to tuck you in that you hadn't finished. So I held your hand and I finished

it for you, which I think is precious. My mom, cute lady. But it gets better because later that day,

so that is to say that night, my sister Kristen came back to my mom and was like, mom, feeling a little

tired. Could you hold my hand and finish my prayers? So I think, I mean, apropos of the

category of the optional, you know, like what would be the reason for which we'd be upset at the

prospect of falling asleep when praying the rosary? Maybe we are in the middle of a 54-day rosary

novena to find our spouse by we, I don't mean you or me, I mean other people. So it's like, and

you miss a day and you're like, holy smokes, maybe I'm not going to find my, I would just say,

it's okay, whether or not your guardian angel finished your rosary, I personally don't care that much.

What I do care about is whether you want the Lord, you know, like whether you want the, because

the rosary is an expression of that desire. And the Lord is enough, regardless of whether or not

you get married, it'll always be enough. And in heaven, you'll only have him. I mean, you get

each other, but you get each other in him. So I think that whenever we find ourselves in such a

situation, it's an opportunity to ask the Lord if he's enough for us and then let him respond.

And maybe just, you know, ask consultation of our guardian angel if he has some sweet insights too.

Beautiful. All right, great answer for our great answer. I think we ended very well there.

So thanks, Father Gregor, for making time for being with me and thanks everybody for joining us

today. And I look forward to praying with you on today's episode as well. And yeah,

really grateful to be making the journey with all of y'all.