The Catholic Response to the Synod on Synodality: A 1P5-Crisis Joint Podcast

[00:00:16] Speaker A: So the Synod on Senadality is having meetings, bringing people together. And in that vein, here we are, the first joint crisis in one Peter Five podcast we're streaming to the whole world through multiple channels. I don't even know how you can get here, but hopefully you'll get here eventually. So anyway, so we're going to talk about cynicality. I'm Eric Salmons, the inner chief of Crisis magazine. And he is Timothy Flanders, the inner chief of one Peter Five. So since the Synodality synonymous Synodality is affecting all Catholics, we thought it would be a good thing to get together, talk about it, and more importantly, talk about some practical ways that Catholics can respond to what's going on in Rome. And I'm very excited what Tim's going to be sharing with us later about some things he's been doing in that vein before we get started, just like and subscribe to anywhere you find this. If it's on one. Peter five subscribe there. If it's at Christ magazine, subscribe there, then go and subscribe at the other place, just wherever it might be like and subscribe. And also you can what else can you do? Oh, yeah, follow us on social media at One Peter Five. I think our most major place is an at Crisis Mag. And so that's basically I think that's all the stuff. So Timothy's coming to us from a hotel room, which we'll get to later, his secret location. But until then, let's talk about Synod. So first of all, let me just say, if you want to follow what's going on at the Synod, and I completely understand if you don't, but if you do, I would highly recommend Diane Montana and Edward Penton. They're the two great reporters. They're both on X, Twitter, whatever call it, follow them to kind of see what's going. We're going to mention a few things they've said. So Diane Montana and Edward Penton are the two top journalists in Rome. Timothy and I were very privileged to hang out with them a little bit a couple weekends ago at the Catholic Identity Conference. They're great and they're doing great work. So how are you feeling about the Synod, Timothy? [00:02:31] Speaker B: Well, in the words of Cardinal Basungu. [00:02:36] Speaker A: I'm going to bring him up later. Okay. [00:02:38] Speaker B: Synodality is a this is a quote from him. Synodality is a new way for the church to walk together hand in hand towards the shore where the Lord awaits us. So I'm happy to take your hand, Eric, as we walk hand in hand to the shore together, as we stream everywhere. This is our accompanying of one another and all that good stuff. [00:02:59] Speaker A: Yes. [00:03:00] Speaker B: But I do want to recommend also follow one Peter five. We have Vincenzo Randazzo, or Romanitas correspondent in Rome. And this is going to give you more than it's a different take on journalism because this is commentary from vincenzo is an expert on Roman culture and he leads traditional Catholic pilgrimages in rome, and he speaks from a position of being able to interpret Roman culture, traditional Roman culture, centuries old. What we're trying to like, for example, today he has a post about the traditional Roman porters who are guardians of the church's dress code in Rome. I didn't even know this existed, but he's looking at the synod and everything at the synod. So he's posting every day on our Twitter at one Peter Five. So you can take a look at that as well. In addition to the aforementioned veteran Vaticanistas, Montana and Penton. [00:04:04] Speaker A: Now, okay, I'm glad you missed that. I was remiss to forget about that good work that he's doing. But are you telling me some people are not welcome at parishes? They don't have the right dress code? [00:04:17] Speaker B: Is that what you're yes, unfortunately, some things are not welcome at the church, as the Lord himself says. In fact, the Lord Jesus Christ Himself set the standard for being welcomed. And when he told the parable of the wedding feast, he said, many are called, few are chosen, because there was somebody at the wedding feast who didn't have a wedding garment, and so he was thrown out where there will be weeping and gnashing of teeth. So Jesus Christ himself threw out some people from the wedding feast. Of course he threw out the he. He took a scourge to these people, threw them out. They were not welcome in his father's house because they had made his father's house into a den of thieves. So as the synod talks not only about welcoming so called LGBT people, which as we'll discuss, is just an insult to all the people Catholics out there who are struggling with same sex attraction, it's an insult to them and an attack on them. It's an act of hatred towards them. But it's not only trying to welcome so called LGBT people, it's also trying to welcome people who don't feel welcomed in their polygamous marriages. This is a new issue, I think, that's been brought up in the instrument of laboris. Those people who are promiscuous and sleeping around and have concubines and stuff, they just don't feel welcomed. They're a little miffed by the fact that they can't have four plus wives. [00:05:45] Speaker A: I'm glad you brought up that passage, though, from the Gospel. It was the reading from last week right in the old Mass, I believe, about the wedding feast. Because if you read that, that parable makes no sense in today's paradigm. Yes, it just makes no sense. The idea that first of he has his wedding, some people don't come, and then he throws some people, the king throws people out, whether it's weeping and gnashing of teeth. And then when finally you do get people, there one guy's just not dressed the right way and you throw him out. Like you said, it ends with many are called fewer chosen. And I think that's very interesting because that is antithetical to modernism. But this whole all are welcome idea that there are guidelines, there are things. I mean, I was reading Homily by St. Gregory the Great on that passage and he was talking about how one of the interpretations is that all that enter to the weding feast, they receive baptism, they have faith, however the garment is love. In other words, they live out their faith and they love the Lord and they're practicing their faith. And so what happens to the one who does not live out their faith? They're thrown out. And so I think that's Catholicism, that's our Lord's teaching. But that's not at all what we're hearing at the synod and from the people who were invited to the synod. I also think that's kind of funny because he goes out in the streets, invites anybody, but at the synod we only invite certain select people who already agree with us. So, yeah, I think that's a good passage. I think it was providential. That one came up in the old calendar, at least last Sunday, that reading. Now, before we get into a little bit more details, a bomb dropped right before the synod and that was the Dubia that we found out that some cardinals submitted Dubia. They were answered within a day with a long answer, which tells me that was prepared ahead of time, like they had their standard answer. But then, of course, the answer made no sense. And so then the cardinals ask again, but this time in a way that could be just answered yes or no. And then no answer was given. And so what did you think about the fact that these cardinals, first of all made this public right before the synod and generally the questions and the answers that were in the name of the pope, but really it's probably Cardinal Fernandez who answered. [00:08:24] Speaker B: Mean it's. This is an exciting time to be a Catholic and there are good bishops out there who are fighting for the faith. And we can thank God that we're blessed to live in such a time as this where we're dealing with these immense controversies that our great grandchildren or great great grandchildren will ask us what was going on? What did we do? What happened when the second Dubia brothers came out? What did you do? What happened? And all this. So it's just an exciting time to be a Catholic, right? I mean, I was very excited to find out about that. I think it was better than the first dubia in the sense that the very first dubium is about modernism and this is sort of the crux of everything else is the very first one when they talked about the changing of divine revelation and basically so called doctrinal development, which is orthodox versus the modernist version of evolution of dogma. And I think that Pope Francis's answer sort of showed his hand a little bit in what he talked about and how he was saying that Scripture itself needs to be conditioned and the New Testament is against women. He said things like that, and I really thought that that really revealed what was going on. This is something that Pope Francis has pushed in his we just ran an article a couple of weeks ago called Pope Francis Sexual Revolutionary, and it was talking about how this is how they're pushing women's ordination. They're pushing for more and more. They start with the false presupposition that a woman's or man's dignity is based on their power. So if a woman does not have power in the liturgy, it's an offense to her dignity, which is already a falsehood, already a falsehood based on dignity. And then they try to push females more and more into more and more liturgical roles. They have to be female altar boys now. They have to be lectures, they have to be extraordinary ministers. They have to be more and more things, parish council, everything, or else it's an offense to their dignity. But if you start with a presupposition which seems to be baked into what Pope Francis says, if you start with that presupposition, I think that there's no basis to really deny a woman ordination to the priesthood, because it's all about power. It's all about if you have equal dignity, you must have equal power. That's the way that the whole world worked, the way the presuppositions of feminism. And this seems to be the concern of Pope Francis. So I think it's very important. We need to study these dubia. I think Catholics need to study these things, read up on their catechisms. These are all practical things. [00:11:03] Speaker A: We can get know, it's interesting because I think you probably were the same, and I had a whole podcast about this, but I felt know, we've had years of just getting beat down by our church leaders, by our bishops, by even the Pope. And I felt like there was for me, at least personally, there was like a week there where it was like, boom, boom, boom, boom, where we had bishops just coming out strong. So we saw Bishop Strickland. You and I did? At the Catholic Identity Conference. He was just amazing, just coming out strong. The Bishop anthony Schneider releases Credo the Catechism. That is just phenomenal. And I think I'm going to try and make it my duty to read at least one paragraph on every single podcast at this point. It's so good. And then the dubia are released by these cardinal, these faithful cardinals. And I do think that as Catholics, we have to not forget that it's a well known phenomenon that, for example, if you're online and you get a bunch of people like your post, you get compliments, but you get one person who rails on it. That's the thing you remember just psychologically. That's what we do. We remember that negative comment. And I think that's what happens with us as Catholics. We remember and keep in mind the Supiches, the Gregory's, the Father Martin's, even the Pope Francis, the things they do. But we can't forget that there are men who are there are men in church leadership who are standing up for the faith, and we need to support them with our prayers, our fastings financial support, if necessary, in the right situation and publicly supporting them. And there are women who are doing it, and they're doing it mostly these wonderful, beautiful nuns who are praying, who are sacrificing their lives. We'll talk about a few of them here later because you were with some of them recently. So I just think that this is something we have to keep in mind. This is not pollyannash, I'm not saying, oh, everything's fine. Let's put our head in the sand and act like everything's fine. No, I'm just saying let's have a complete picture of the beauty of the defense of the faith that's happening. Like you said, prize and reformation times. I'm sure many Catholics, all they could see was the fact that there were hundreds of thousands, millions of people leaving the church, and that was the tragedy. Yet don't forget, they're saying nations of Loyola, st. Philip, neary St. Teresa of Avila, all these great saints that were rising up in defense. So I think you're right that's what we'll be telling our grandkids one day about is like, yes, I remember when Bishop Strickland stood up, and I remember when Cardinal Burke and Cardinal Sarah and Cardinal Zinn I mean, that guy mean, he's he's the saint of our moral authority. He has the greatest moral authority, I think, of anybody in the church today. [00:13:56] Speaker B: Yes, confessor of the faith. And I want to also just mention the we've got Nova Soto Watch in the welcome, welcome. Nova. Soto, watch. Restoretradition.com is also a bunch of female mothers, female intellectuals, women who also released a statement ahead. This was released at the CSE conference with Diamantania, but they also released a doctrinal statement, which was very powerful and very good, and it's signed by it's basically women's only excluded men. I feel excluded. I don't feel well. I'm just kidding. But this is exciting for me because this is in particular, because this is how the feminists work. They want to find women out there who feel excluded. And in all fairness, women are sometimes not treated well, and that's not Catholic right off the bat. But then it's great to have these women who are speaking out as Catholic women, as mothers, and they're saying, no, I don't want that. I'm not asking for feminism. I'm against feminism. It's very much like there's a German Catholic group in Germany called Maria 1.0 because there's a feminist group called Maria 2.0. If it's saying we have to update the Virgin Mary, which is an insane attack on Our Lady, of course. But then there's a faithful German Catholic group of women who are fighting for true Mary and true Catholic femininity. And it's the same thing with this group in America. It's Restoretradition.com. So any women out there who want to join that and put their name on that statement, it's very, very good statement. And it basically says, bishops, do you believe in? And then it just quotes all these anathemas and all these quotations from authoritative ministerial sources and then at the end says, if you don't believe in that, we will not follow you. So it's just a very powerful, awesome statement. So all the ladies out there go to Restoretradition.com to add your name to that statement as well. [00:16:02] Speaker A: That's great to know about. I want to talk now a little bit about the synod. I want to give a little bit of context. I've written about this, I think you've written about this, but there's an Eastern Orthodox delegate at the synod who basically kind of called it out. I mean, he said this is not synodality as we understand it in the east and this is something completely different than what they're doing. And I think obviously the Eastern idea has an idea of synodality, some of it's a little bit off from a Catholic perspective. I think we can say that because they don't include obviously the Pope in there. But I know you know a lot about this, obviously. Can you just explain for people, I think, what this synod is and what a synod actually is? What I mean by that is the synod of sinidality. What is it in reality and then what is a synod supposed to be? [00:17:02] Speaker B: Yeah, well, I talked this in my article on one Peter Five that's called Greek Bishop exposes Neomodenist Synodality. And this was actually a Greek Catholic bishop and you might reference in your talk Greek Catholic bishop Manuel NIN. And he basically said the same thing that this Eastern Orthodox bishop said because there is and this is what the neomaterists have been doing at and after they take they cherry pick things from the east, they cherry pick little stuff from the east in order to promote their Modernism. An example of this was Cardinal Casper's trying he's trying to promote divorce and remarriage according to the Eastern Orthodox model, which is actually heretical what they do. That's not traditional, but there is a traditional synodality. There is a traditional collegiality in the east and the west which are basically these local synods which were dealing with local problems where the bishops were facing problems that went beyond their own diocese. And so they all got together in a particular region to address a particular problem which affected their whole region. And this happened on local levels like for example, the Council of Orange. The Council of Orange is a famous council in the west. It was a local council which dealt with pelagianism and so it sent out some decrees and canons against plagianism and also dealing with particular problems and things that were going on but what this was was just bishops exercising their episcopal authority over a general region. And then obviously there were bigger synods too as well. The biggest synod, of course, is an ecumenical synod. And so these synods were bishops exercising their power over their jurisdiction. The modern synodality model. And I argue this happened at Vatican One and Vatican Two. And then the worst of it is happening right now with synodality where there was a breakdown of the lay and clerical powers. First of all, in that the traditional role of the laypeople in an ecumenical synod was to get the bishops together and provide protection via their army and to help the bishops just do their job. It was not the laypeople to judge the doctrine but there was a traditional participation of the laity in the ecumenical council in sponsoring it, putting it together, all this good stuff. But at Vatican One and especially at Vatican Two there began to be the loss of this lay involvement and an increase of media pressure. Media pressure. So it ended up becoming a big mob, a big sort of mob pressure of the media, pressuring certain things and trying to push through certain things and interpret certain things about the council, which was really following more the model. Not the model of the old synodality, these old synods from the ancient times and even the Council of Trent, but rather the modern models of liberalism. From the American Revolution to the French Revolution to communist revolutions where there's this huge press media push that's trying to push all these vague slogans and create this sensation that's very emotional and it's trying to get various political goals accomplished. Vatican One was really the first council where there was this huge media push and the Vatican Two was even worse because the invention of the newspaper really got started the 19th century. But it's essentially just trying to create this zeitgeist. This is what I said in my article a couple of days ago. It's trying to stir up a zeitgeist. So all these elites are stirring up a zeitgeist by stirring up a mob with a bunch of vague emotional slogans and then calling that the Holy Spirit. And we've already seen this back in the instrumental laborious. They're talking about, oh, we need to listen to the Holy Spirit. Listen to the Holy Spirit. Well, this is all just a mean. This is not anything new with Pope Francis. They've been doing this with liberalism where you have a bunch of elites who stir up a mob and they say liberty or fraternity, whatever new slogan they want to use or communists have their own slogans. They whip up the mob, they kill a bunch of people. They say that this is the new spirit of the world or spirit of the time or whatever. Thomas Paine said one thing. Karl Marx said it's the same thing. It's the zeitgeist. It's the new thing. There's somehow divine power with it. And it's the new thing. It's the Holy Spirit. Now they're calling it the Holy Spirit. So it's the same model. It's nothing new. People know how to do it. We've been doing it for five generations now or so. [00:21:51] Speaker A: And I think it's interesting because Diane actually called him up on this, because I'll bring this up, this is a exchange she had with Ruffini, who is the press secretary. I think he's the press secretary. Oh, the prefect of the Vatican, secretary for communications. And so she asks a fundamental question about the Synod. Repeatedly, synod officials, including herself, have talked about the Holy Spirit as the protagonist of the Synod. Just like what you were saying over and over again, we hear about the Holy Spirit traditionally. Well, not just traditionally. The Catholic Church discerns the presence of the Holy Spirit by determining if something is in accord with divine revelation, the unanimous consensus of the Fathers and Apostolic tradition. How is this assembly discerning whether something comes from the Holy Spirit or from another spirit? And I tell you, this is the question right here. I feel like this is the $64,000 question that puts it all in perspective. [00:22:43] Speaker B: Agreed. [00:22:43] Speaker A: And then his answer, rufini's answer is very enlightening. I can respond by citing the creed, which, you know, I believe in the Holy Spirit for the rest is the people of God on a journey that is meeting to pray and converse together. In history, as in prior history, moments happen when the people of God gather, pray, God with them, and the Holy Spirit acts. And then Diane asks, how do you know it's the Holy Spirit? And then he's quickly taken away what I think is interesting. We see the two different religions that in essence are existing here. Diane's expressing Catholicism, that, you know, the Holy Spirit is present because it's in accord with divine revelation, the unanimous consensus of the Fathers and apostolic tradition. This is how we know, because the Holy Spirit cannot contradict itself. If the Holy Spirit himself, if the Holy Spirit taught something in divine revelation and taught something at a council in the fourth century or whatever, or in the second century, whenever, then they're going to teach it again, still, it won't contradict it. But then you look at what Ruffini says, and he basically says the Holy Spirit is just the people of God on a journey that is meaning to pray and converse together. In mean, that's just that's just nonsense. I mean, it just is. I would for a second there, I was going to say something about being like a Protestant thing, but that's insulting to the Protestants. No, I know good Protestants who believe the Holy Spirit's much more real and powerful than this guy's saying. And so I just feel like that really brought it very clearly to the fore that the Holy Spirit is a cover. It's a cover for what they already want to do. They want to have same sex wedding union blessings or whatever. They want to have communion for Dorset remarry, get a bunch of people together that they've preselected around roundtables and say that's what we want now it's the Holy Spirit, but like you said, it was preselected ahead of time. That's not how the Holy Spirit works. And we know this from a very long time, from 2000 years of tradition. [00:24:46] Speaker B: Yeah, this comment is so revealing. In other words, they don't know how to discern between the Holy Spirit and some other spirit, which is obviously a euphemism for the fallen spirits. What other spirits are there? Spirit of man, spirit of the times. Those are all these demonic things. The zeitgeist is what it is. If anyone's not familiar with that term, zeitgeist, it's just the spirit of the times. Whatever the times are saying, whatever people are into, that's the zeitgeist. And today people are into, including inclusion of every single form of person, which is just an American form of Marxism, which they pulled out of the civil rights movement to create this whole movement that we have with BLM and everything. Now these people feel excluded if they're we've added polygamy. It's insane that we've even gone that far. Polygamous people now feel excluded. Yeah. They can't determine what is the Holy Spirit and what is not. That tells you all you need to know about this synod. [00:25:51] Speaker A: Yeah. And then you've already referenced this before. But another thing that was said, it's not very well written. I don't have that big enough for people to read, probably. But Edward Penton asked Cardinal how do you pronounce his name? [00:26:07] Speaker B: Basungu. I don't know. [00:26:08] Speaker A: Yeah, he's from Congo. He's African. And so Edward was basically asking, light of how much the homosexual issue is a taboo in Africa, was your opinion on the emphasis being placed on LGBT issues during the synod? Is he concerned that these discussions may lead to the acceptance of same sex blessings within the church? And if that happens, will the African bishops accept this as the will of God? And the answer is again, I call it like Ecclesial bot answers. It doesn't say anything and you don't even know what it means. He says, well, first of all, we're here for a synod on synodality. And I wouldn't want to stray from the theme of synodality. Synodality is a new way for the church to walk together hand in hand towards the shore where the Lord awaits. Oh my gosh, that is so bad. This is what synodality is all about. It's almost like he's getting paid. Like you get $100 every time you say the word synodality. This is what syndrome is all about. How can we walk together to the shore where the Lord awaits us? And in walking together, how can we face the questions that confront us? And if one of the issues we face concerns the question LGBT and all that homosexuality. But when the time comes, the Lord Himself, through collective discernment, will tell us the direction to follow. And I just think there's something very revealing about that as well, because he's basically saying that there is no guide, there is nothing behind. It's all made up right now. We're just going to walk in hand in hand. We'll end up somewhere we don't know where. And so when you don't know where we've come from, I mean, it's like there's no guardrails, which is what tradition really is. It's these guardrails that keep you on the path to heaven so you don't fall off the cliff. But these guys are holding hands, falling down the cliff, and they're just like, well, that's where the Holy Spirit that's cinnadality. And I just think it's I just can't believe and actually, I know I was going to say I can't believe anybody buys this, but I realize people don't because that's why so many people leave the church. That's why people don't take this seriously. What they're doing. In one sense, we know it's all just a sham and it really is. Don't, the reason I'm emphasizing this idea of what synodality is and Holy Spirit is because I do think Catholics need to be very clear that that's who's there right now and that's how they're have they're not like, okay, how is the Holy Spirit leading us to understand what the church has always taught in a modern context? You can do that. No, it's a matter of we're not even going to care what came before us. We're just inventing it all as we go along. [00:28:50] Speaker B: Yes, go ahead. [00:28:52] Speaker A: No, you go ahead. [00:28:57] Speaker B: It's like try to keep your kids away from negative peer pressure. They want to just stir up the peer pressure and create what the people of God are walking hand in hand towards who knows what. I don't know. [00:29:10] Speaker A: Yeah, now I want to talk about something specific from the synod and that's what's already the infamous table 28. And so just for people who don't know how the synod is organized, they basically meet in this big hall, which is I tried to block out what that hall looks like. I just don't understand what the designers but anyways, I think it's called the Paul the 6th hall. [00:29:32] Speaker B: Yes, that's one of the ugliest things, ugliest Monstrosities. [00:29:44] Speaker A: How that thing got through. And I assume it was built relatively recently, I mean, the past like 60 years. But I don't even know, to be honest. I don't know the history there. What happens is there's 360 some delegates and they meet at 35 tables and they're roundtables and each table gets a and they're grouped together a lot of times by language because obviously you're going to have a hard time if they can't speak the same language and they group around certain subjects like people say ahead of time. Here's what I want to talk about. Obviously, Father James Martin put on his. Form all things gay. And so that's how they then determine, okay, where would you put everybody? So they're not releasing who is at what table, though. But there's pictures. I mean, I think that's the whole secrecy thing is another thing that is just wild. But they've released pictures, so you can kind of see a little bit who's at what table. Like, at one point, they showed the Pope's table, and this woman Nun in her pants suit was there. But then table 28, I think it was Diane or maybe Edward who first noticed this was that it was the table that was on LGBTQ issues. And of course, Father James Martin was in it. And as well as I know her name's, Cynthia I can't remember her last name. [00:31:08] Speaker B: Yeah, I'll look, that is the she's. [00:31:11] Speaker A: Like the director of Catechesis or something for what is literally the most liberal, progressive parish in America. St. Joan of Arc catholic community in Minnesota somewhere. St. Joan of Arc. [00:31:23] Speaker B: Crushed. Crushed this heresy. So sad how she's used and know. [00:31:28] Speaker A: Exactly. [00:31:30] Speaker B: Cynthia Bailey Mans. [00:31:32] Speaker A: Okay. Cynthia Bailey Manns. Okay. And so they're at the same table, and they're talking about LGBTQ issues. And I just thought it's interesting that who is at that table? Who's representing because we're all about dialogue, representing different points of view. Who is at that table representing faithful Catholics who have same sex attraction, but they're living chaste lies. Who's there from courage. Is there a representative there? I mean, I think we know what the answer. [00:32:01] Speaker B: Was. So this was from Edward Penton, one of his latest, where they obtained the secret document that revealed who was on whose table and his. Penton source did say that in the source's opinion, the assembly as a whole seemed to be more evenly balanced about same sex issues. As to those who wanted more accommodation and those who were opposed. But that's already problematic in the first place, to even have this evenly balanced. So James Martin I've said this before, years ago, before I even became involved in any sort of public Catholic stuff. Anyways, people were telling me, oh, James Martin is this heretic? So I thought, well, who is this guy? Well, I thought at least I should read his book before I make a judgment about it. So I went and read Building a Bridge. I read the whole thing cover to cover, and that's when I was convinced that he is a total snake. And the reason is because he uses emotional manipulation to convince pulling on Christian compassion. And this is the worst form of manipulation. He's manipulating the reader to promote all these wicked things without technically crossing the line. But it's going so close to the line that it's like, what is a Catholic to do with a near occasion of sin? You flee from a near occasion of sin. You don't go towards a near occasion of sin. But one of his lies in that book is that the Church has oppressed gay people and made them feel excluded and hurt. And whatnot are there people out there with same sex attraction who have been wronged and insulted and sinned against by other Catholics? Of course there has been, yes. But there's an organization that's worked for decades and decades with helping people who have same sex attraction live chaste and Catholic lives. And it's called Courage International. And this has a very high success rate. They use it's very similar to Alcoholics Anonymous with the Twelve Steps. And this is an organization, it's an apostolate of Catholics helping people and their loved ones who struggle with this particular form of temptation. And this is where James Martin just slanders the whole Church because he ignores what the Church is actually doing to help people like this. And it's a great injustice to there's a great blog post that I shared when I wrote on the errors of James Martin in his book, where it's written by one of these Catholics who's involved in courage. And it's called you're hurting me, James Martin. And James Martin is just is hating these people who are pious Catholics who are living chaste lives and they're overcoming their temptations and they're living happy and fulfilled lives in accordance with the teachings of the Church. And this is really the action of Christ, really loving the woman caught in adultery. Go and sin no more. Christ loves the sinner and hates the sin. But James Martin loves the sin and loves the sinner too. And that's what he promotes. He doesn't promote that Christian gospel. [00:35:16] Speaker A: He doesn't love the sinner. [00:35:18] Speaker B: Yeah, he doesn't love them either, right? [00:35:20] Speaker A: Because if he loves the sin, then automatically you really hate the sinner because it's so destructive. I mean, that's the thing is you've ever talked to people, anybody's ever talked to people who struggle with same sex attraction, who have lived perhaps lives of embracing it in the past and then they have a conversion to Christ and they live chaste lives through the grace of Jesus Christ. You know how painful and how destructive that lifestyle is physically and people don't want to talk about that. But yes, physically, spiritually, mentally, psychologically, because it's so contrary. It's such a disordered nature. It's such a disordered way of living. It's so contrary to way God wants us to live. It's very destructive. And so when they are freed from that, I think a lot of times they end up becoming saints because I feel like the grace is just so powerful to free them from that. Well, Father James Martin is saying, no, you're living this destructive lifestyle. You need to keep living in that because by doing that, you're justifying other people who want to keep living that lifestyle. And so I just feel like that calling him a snake is the right word because he loves to proclaim that. He never contradicts a church teaching. And you could debate that he's been very close to the line. But he does that on purpose because what he's doing is he's undermining it so much and he's letting people continue to live in it. And so the very fact, and this is something I think we forget about because we get so caught up in these debates of the time that the Pope and the bishops and everybody, they set the Synod agenda and they talk about this stuff. But the problem is that we forget the big picture, which is there should be no discussion at any Synod about the possibility of blessing homosexual unions, about the idea of accepting people for communion who are living in this type of lifestyle, things of that nature. Any discussion of this should just simply be how can we encourage courage and apostolates like that to actually help the people, to bring them out of their sin, to allow them to live in freedom, in I mean, just the agenda gets set by, frankly, the enemies of Christ and then by saying that agenda, that's what we have to talk about. But we have to also remember the whole agenda is very I was going to say the weasel word problematic, but really it's demonic in a lot of ways. [00:37:54] Speaker B: And I love what you said in your talk, Eric, at the CIC Conference, and how you defined something. You said something like it's like this parliamentary process where we put vice and virtue on the same level and then in order for us to put it to a popular vote, right? And that's what this is. And what I loved about what you emphasized is that this idea of welcoming people who are in sin is an insult to God because God can bring us out of our sin, right? I used to be a Protestant. I used to be outside the ark of salvation. You used to be a Protestant too. We've both been brought by the grace of God out of our own heresies into the ark of salvation. And we have overcome these mortal sins, but not because we're great, not because we're saints, God knows, but because God is great. And God's grace can bring the heart, most hardened sinner to a saintly life. And that's the amazing thing of God's grace, that he can really do that and he can make saints out of sinners. Ultimately, what I love what you said is this is an insult to God to say, oh, we just need to welcome these people. No, God can change these people's hearts. We can change my heart, change their hearts. The Gospel can transform all sinners into saints, right? [00:39:24] Speaker A: We're not called to welcome people. We're called to transform people. I mean, that's essentially what comes down to we meaning the Church. The Holy Spirit, obviously, is the one that does the transforming, but we bring them through the grace of Christ to the church. It's not just about welcoming, it's about transforming and that's why I've come to believe that a synodality I think it's a heresy. Now, I realize I'm using this a little bit generically because what is mean? It's so weasely it's hard to say. But what I mean by that is synodality, though, by basically saying air and truth and vice and virtue are on the same plane and saying that essentially people cannot change out of sinful lifestyles and we just need to welcome them. That is heretical in my mind because it is saying that God does not have the power either. Well, it says a couple of things. It says God doesn't have the power to bring them out of their lifestyle. But it also makes God a liar because God himself said in Jesus Christ he said be perfect as your Father in heaven is perfect. And so obviously we can only do that through the grace of God. But he wouldn't have commanded it if it wasn't something that we shouldn't strive for. And that's the difference, is it's not saying that I'm perfect and they're not. What it's saying is I believe through the grace of Christ I can become perfect. And if I don't become perfect, it's because of my resistance to it. What they're saying is, no, it's not possible for the person in a homosexual lifestyle or the divorce and remarried. It's not possible for them to be perfect. It just can't happen. So we just have to accept them where they are. And that's where I think we've gone to heretical territory because we're undermining God's power and God's grace. [00:41:08] Speaker B: And these errors are heresies. I agree with you. And because they come under the anathemas of Trent, because Trent was addressing Lutheran heresies, which said those very things. If you go read Exurge Dominique, the original condemnation of Martin Luther, and then look at Trent's dogmatic anathemas on grace and works, faith and salvation, justification. One of the anathemas is something like if anyone says that the commandments of God cannot be done by the grace of God, let him be anathema because God commands us and then he gives us the grace to do it. And one of the errors of Martin Luther in Exorge Domini, one of his errors is the phrase in every just work the righteous man sins. And so Martin Luther's idea was that everything we're doing is sinful all the time. Even if you're doing a good work, it's sinful because you have some secret vice of pride. So you're just always sinning. So you can't possibly please God unless God just puts snow on the dung, as he said. He just stamps a smiley face on you even though you're a total sinner. And that was the Lutheran error and heresy that is condemned. And so we have this same Lutheran idea at play here, is that we need to just let these this is an ideal monogamous heterosexual marriage is an ideal. We can't quite achieve that ideal just let the people have the best they can do. [00:42:40] Speaker A: And one of the things I brought up and is a segue to the segment we're going to go into now, which is the response and practical ways that we can live as Catholics in this age of Synodality. But one of the things I mentioned in my talk too was the fact that our calling is to be witnesses to the fact that it is possible. Like the reason we can call out Father James Martin is because we know people who have a lot of times through courage have changed their lives for the better and now do live chase lives in conformity with God's law. And they know their life is so much more beautiful, so much more happy and hopeful and all that. If nobody did that, then we would start to think, well, maybe Martin is right, maybe it can't be done. And I think that's true for all these situations in which you're saying, well, it just can't be done. We're just going to accept them where they are and say you can just receive communion if we're living holy lives of marriages that were faithful to our spouses. If we're in a situation where a divorce I met a number of people at the conference and other places who are in a divorce situation, like, their spouse left them and they don't want to be. And they're just like, no, I'm going to remain faithful to the vows I gave. Because what's everybody telling them, everybody's telling, oh, you need to now find another. Move on with your life. Find another spouse. They're like, no, I made and they're examples to us to say, okay, it's a lie to say you can't do this because people are doing it through the grace of Christ. I think that's the first thing is the best response to this Synodality, this heresy of sinidality, is to prove it wrong through the grace of God, by living holy lives, living lives that really are in conformity. I mean, that's our first calling. But I want now to talk a little bit, I want to segue because I really feel like this hits home at the Synod. Right now you are in a undisclosed secret location. We don't want anybody to know because the FBI or the Pope's people might come after you. But no, you've been going on a pilgrimage this week as kind of a response in many ways to the Synod. So where have you been so far? Give some of the highlights. [00:45:03] Speaker B: Well, this is a pilgrimage really to it's a marion pilgrimage to Sister Wilhelmina is what it is. This week. We have two huge marion anniversaries. One is the maternity of Mary, october 11, which is the council of Ephesus. When our lady was proclaimed Theotokos, which is a triumph over Artemis Ephesia. You can go watch my podcast on one Peter Five about that or read my book and then tomorrow we have the miracle of the sun with Fatima, obviously. And Sister Willimena was a very marian saint. She belonged to an order, the Sisters of Divine Providence originally, that has special Marion Montfortian consecration to Mary. There were a bunch of black women in the early 1820s who were committing themselves to holy slavery to the Blessed Virgin Mary. It's a very radical, awesome thing that they did, because these are African American women. Their family members, maybe many of them, were enslaved at the time, and they're entering into this holy slavery of Mary, which is, of course, what St. Louis de Montfort discusses in his Marian consecration. So sister Willomena is a very marian saint. And so I first went to St. Louis, which is where she grew up. I went to some of the places there, including her childhood, so and promoting her biography. And she's just such a beautiful American saint. I think we have an uncannized, incorrupt saint in Michigan, but he's not even canonized. But I don't know if there's any incorrupt saints like her in America. I could be wrong. Anybody in the Chat can correct me. [00:46:52] Speaker A: And by the way, just so people know, we can call our saint. We're allowed to, even though she's not canonized. Obviously, we accept the Church's decision on this one day, but it's very much in Catholic tradition for, in fact, this is how saints got created, is that the people said this person is a saint. And then eventually the Church recognized that through a process that we accept. But I just wanted for people who are listening, like, oh, is she canonized? No, she's not canonized, but we can call her a saint because we believe that she is. And it's through the cultists that forms around her, which I am a full fledged member of, that then she would eventually be canonized. So sorry to interrupt. [00:47:37] Speaker B: Yeah, I mean, the modern canonization that we have was a result of instituting a process in response to the Protestants. So after the Council of Trent, that's when they had what they have now in terms of these modern canonization processes, where we go through a quasi scientific investigation, which all that's great. That's all that's a good thing. But before that, saints just kind of bubbled up and organically, and people just started believing people were saints and people were working miracles after death, and everyone believed in it, and this sort of thing happened, and then the Popes just sort of recognized what was already there. Nowadays, sometimes we even have some saints, like Paul VI, for example, where there's really nobody who's venerating Paul VI. Maybe there was somewhere, I'm sure, but it was kind of a canonization that was created by the Vatican. I'm not saying not saying either way, whether that's that is legitimate. I know that's debatable, but there was. [00:48:38] Speaker A: No cultist for him. [00:48:39] Speaker B: Right. Anyways, the point is, Sister Willemina has a huge cult. I mean, people just flocked immediately, thousands and thousands of people came to see her incorrupt relics. And Eric, I've never seen an incorrupt relic in person until now. I mean, an incorrupt body, it's a whole body. Now. Some incorrupt relics are just sort of pristine forever. Some incorrupts are sort of just slowly decay, like slower than normal, obviously. So her face looks totally alive. Her whole face, her hands are a little bit crumpled, but her whole body, the crown of flowers, is totally intact. Her habit is totally intact. It's just all miraculously intact. And it's absolutely unspeakably glorious and amazing. Everyone should try to make a pilgrimage to see Sister Willamena. We've already have in the Americas. We have the Miraculous Tilma of Our Lady of Guadalupe. You can see in Mexico City to this day that's been preserved for 500 years. But also seeing this body of this nun preserved, it's really amazing. So all of this is a pilgrimage of hope because she's already affected me quite a bit. Just like reading her biography, going through her biography and just encountering her incorrupt relics, it really just makes me there's this passage in, I think it's Proverbs 31. I was talking about the noble woman, how she laughs at the days to come and how we look forward and we're in this evil time, this terrible time, the Church, all this cris and whatever. But Sister Will Amina really teaches me to laugh at the days to come because God is in control. He's the one who will have the victory. He'll have the last laugh. All these evil men are trying to have their little machinations of evil, but God is going to have the last laugh. That's also Psalm Two. He who sits in heaven laughs them to scorn. God laughs them to scorn. And Sister Lamina was very much a very affable saint. She was very joyful to the end of her life, cracking jokes, being very humorous, and writing all these poems that are beautifully read, some of them in the podcast yesterday. So anyways, this whole trip has been trying to promote hope in a dark time. And Sister Willamina, more than anyone else right now, I think, provides that hope in just such a unique and powerful way. [00:51:23] Speaker A: And I think it might seem a little bit like, what's the connection here to some people? Like, okay, you're talking about the Synod, all the bad stuff going on there, and then we're talking about Sister Willa Hamina. But I really, truly believe this is how God responds to these. Like, we all want to fight against it. I'm not saying that's. Like, we're just saying it's great that people like Cardinal Zinn and Cardinal Burke and Bishop Schneider and Bishop Strickland are fighting because that is their job. Their job is to defend the faith. You and I are doing that on some level because just publicly speaking about these things and others are doing that. So I'm not saying you don't do that. But what I'm saying though, is that ultimately, though, god always does an end around, it seems like, from our ways. And so you have these powerful men in the church and powerful men in the world too, because as well, we have these powerful men who they plan all this out. Like we have this whole synod planned out to try to undermine church teaching. We do all this stuff and we're going to try to shut down the Latin Mass. I mean, we do that as well. All this stuff and all of a sudden we just find out there's this lady, this nun who was a happy woman and she was an African American who faced discrimination without getting bitter in a country that has had a history of problems in an area. She lived through the changes in the liturgy, in the, wanted to remain faithful to the Latin Mass. Eventually was able to continue to attend the Latin Mass. Liz's whole and all of a sudden she dies in basic obscurity. I think the only thing written about her death was at one Peter Five her funeral. You guys had an article, of course. And then all of a sudden, just out of the blue, we find out her body is incorrupt. And I like the imagery of God laughing, kind of like he's just kind of I mean, we don't take the you know, that they make him too human. But the point is I do think there's a certain chuckle here of like, okay, guys, you're doing all your stuff to try to you think you're all powerful and stuff. I'm just going to kind of send a sign and I really do believe it was a sign to faithful Catholics. Like God is still here, he's still active, he knows what's going on. He's aware of not he hasn't turned away from it and he's raising up that's. And I feel like Sister Wilhelmina, for example, it would not shock me at all if she's interceding for somebody like a Bishop Strickland and for Bishop Snyder, something like that, that she's interceding for them. And I wouldn't be surprised if they're especially Bishop Strickland being from the same country Cardinal Burke and others. And Cardinal Burke, of course, has a connection to. So I just feel like this is how God does it. It's not the way we want to do it. We want to do our political machinations and get it all figured. So I feel like this is a great you going there is a good reminder to people, I think it's on your Facebook and on your Twitter, right? The one Peter Five all the stuff you've been doing. [00:54:23] Speaker B: Yeah, most of the stuff is on Twitter and it's also on Instagram, too. [00:54:27] Speaker A: I haven't been able Instagram on I know, I know. [00:54:31] Speaker B: Woe is me more social media. But yeah, that's because you're young and. [00:54:35] Speaker A: Unlike the gray beard here. So I think that's what we need to do is remember else where else did you go on your pilgrimage? [00:54:49] Speaker B: Yeah, so we went to St. Louis and then the next day we went to I'm saying we, but it was just me, the royal we. I went to Gower and I did meet up with two Texans, nicholas Cavassos, who's contributed to one Peter Five. That's when I had the podcast with him yesterday. And then today I went to St. Mary's, Kansas. Another very much another great thing of hope, really is this immaculate church, which is one of the largest, probably the largest new church out there in the Americas maybe in the world. It's this awesome one day cathedral, perhaps, but it's this huge church that was just funded by all these pious Catholics putting their money together and making this awesome church in this town of St. Mary's, which is a very strongly Catholic town since the 18 hundreds. And the SSPX came in and got this old Jesuit campus that they had created at the time to evangelize the Potawatomi Indians. And they had a seminary, but the SSPX got a hold of it in 1978 and the Catholic culture of the town has just continued to increase. And it was already very Catholic at the time. And then it just continued. More Catholics came to St. Mary's and they built this awesome church. It's just a marvel of modern Christendom that Catholics are just coming together and they're building Christendom. And what I love about it too, is that it really harkens back to the olden days of all these cathedrals of Christendom that are famous today. Notre Dame of Paris, Notre Dame. There's many Notre Dame's but charge all these different cathedrals that are famous across Christendom. It was because these different cities were competing with one another for the greater glory of God. And St. Mary's, Kansas, shows this great competition. They set the standard. So your challenge is to build a bigger, more awesome church, gives greater glory to God in your town and your city. Go. So tomorrow I'm going to Peoria, Illinois. I'm going to the Fulton Sheen shrine for the first time. But the person who's in peoria is Royce Hood. He is the director of the Docu drama about he's he's contracted with the Benedictines of the that's the Benedictine order or abbey in Gower where Sister Melina Mina is. He's the director. So you can go to I've got the link on my Twitter, but you can go donate they're raising money to make the Docu Drama and it's going to be great. It's called incorruptible. The life of sister willamina. So I'll be meeting up with Royce Hood, I'll do a podcast with him, and we'll talk more business in terms of just what we can do to promote incorruptible. And so that's really exciting that they're going to make a movie which is just going to increase more and more devotion to already her cultist has already become huge just by word of mouth, and the secular media even got a hold of it. It was crazy. New York Times. CNN was like, what's this? This is so it's an exciting time. [00:58:11] Speaker A: It is. And that's the thing, is we have to remember it is an exciting time. We focus on the bad stuff, but there's pockets, and I want to call it pockets of resistance, because it is resistance. But I look at it like the famous quote, like, they have the buildings, but we have the faith. And I think it's like that here, where, yes, they control a lot of the church. Not all of it, a lot of it. There's good people, there a lot of good priests and things like that, but they control a lot of the power. But we have the faith, and we see it being lived out, like by Sister Wilhelmina at St. Mary's, at different places at various parishes and different places around the world. And that really is how the resistance eventually wins. I mean, it's like you look at a resistance movement in a war, you know, we are in a spiritual battle here. The reason you form a resistance movement and not a is because you don't have the power to form an army against their army, because normally what you do is somebody has an army with 100,000 men, and if you have 100,000 men or more men, you would form another army and you just try to defeat them. But if you only got a couple of thousand, well, you know, you have no chance to go head on. You cannot defeat them. So what you do is you form these resistance movement, which means you do like you basically build up these cells of resistance. Now, I don't want to take the war analogy too exact, but the point is that by forming these resistance cells, that's how you undermine the more powerful army. And so I think that's exactly what we do here. By just living the faith, trying to live holy lives, by encouraging people to live the faith, by looking to examples like sister wilhelmina, by looking to examples of various parishes that are doing the right thing, bishops that are doing the right thing, we form this resistance that eventually does win out. And that's what happens, is it wears down because the powerful people, eventually they fall apart on their lives and things like that. So I feel like that's the hope we have. We know if we live these lives. I think this is important. I think also, if you notice what we're talking about, though, is we're staying. The big temptation is to leave the church, leave the institutional church, break away in some way, left or right, however it is. But these things are all happening inside and that I've really been meditating on the parable, the wheat and the shaft that within the church. There's going to be good and evil and our Lord. Said, this is going to happen. He told us this on purpose to warn us so we wouldn't get too discouraged. I was reading was it Gregory? I think it was Gregory the Great. Yeah, he was writing about this when he was talking about the parable of the wedding, that this is just a reality, that we have this. And so the solution, you don't resist it by leaving town, by going out. Instead, you're resisting by staying within and knowing that, yes, there's a wheat and a chaff. Sometimes we're the chaff and we want to be the wheat. And so the point, though, is that we stay within the institutional church and we fight in the ways we can fight, and people get discouraged. But honestly, if you're raising your kids Catholic, if you're being holy, striving for holiness, living your parish, all these things, then you're forming the resistance. I guess my Protestant days, I start preaching a little bit here, but, yeah. [01:01:39] Speaker B: When you think about it, our Lord founded the Church. And what I talk about in my book is that he sent out the apostles who had an oral tradition. They didn't have a new testament. They had the New Testament as the sacrament. This is the New Testament in my body and blood. That's what they had. They had the Mass, they gave the Mass, they gave the Gospel. And they planted the mustard seed in these Catholic families. And this is the mustard seed that our Lord planted in the face of two huge professional empires and armies, the Roman Empire and the Persian Empire, which conquered over these things. And we see the same mustard seed playing out in our time, too, because we have in 1970, it's hard to believe, but in the Church, in the world, it was a little bit better because they had less abortion on the books and that sort of thing, less pornography, less whatever. But in the Church, it was worse than it is now. People destroying things, taking hammers to statuary that immigrants had scraped to fund, things like that. This sort of thing, especially with the trads regarding the Latin Mass, it was much worse than it is today. The Latin mass was forced underground. People were going to hotels and everything, and they were called heretics and schismatics for decades and decades. And finally Pope Benedict says, no, they're not schismatics. It was always proved in principle, et cetera, et cetera. And we've just had this organic growth that is coming from the grace of the Holy Spirit, and it's coming from these Catholic families who are so much stronger than the best plan of all these machinations of the enemies of Christ. They can't plan anything that's stronger than the Catholic family passing down the faith. They just can't defeat it, because that was the plan in the very beginning when Christ founded the Church, was through these families and through these bishops and these lone bishops. Don't worry god is in control. This is the way that God gets the glory. He gets the glory because he takes away the army and all the people and whittles them down to Gideon's little band, and then he wins the war. That's how he does it. And so that's sister Wilhelmina, it's just the perfect way that God was just laughing about the enemies of Christ. [01:03:54] Speaker A: Absolutely. Okay, I want to wrap it up here, but I do one last thing I want to bring up as a response, and that is in connection also with the whole Eucharistic revival going to America. Your lapel, Pin, is the crusade for Eucharistic reparation. I have my lapel pin on my other jacket. This is my Blessed Carl Prayer League pin. [01:04:16] Speaker B: Oh, that's good, too. Yeah, that's our other pin, the Geppett's Liga, of course. And join the crusade of Eucharistic. [01:04:22] Speaker A: That's right. Blessed Carl's Feast day is coming up here pretty soon. [01:04:25] Speaker B: But yes. [01:04:26] Speaker A: The crusade for Eucharistic reparation. Just real quick, I think the one Peter Five people probably know, but I'm not sure if the crisis audience knows. Give your quick elevator pitch of what it is and why we all should join it. [01:04:40] Speaker B: Yes. So the Eucharistic Reparation Crusade was called by Bishop Schneider, and it is a means of giving God back the glory that was taken from Him in the Blessed Sacrament. And so we make reparation for all the crimes. And this is from Fatima. The angel of Fatima taught the prayer that we pray in the Eucharistic Crusade, which is God forgive, god forgive people who abuse the Eucharist and bring them to a greater Eucharistic reverence. And so we're offering up reparation for our own sins and those of our neighbors who may be sinning against the Eucharist in order to increase this devotion of the Eucharist. And so you go to onepeter Five Crusade. So this is a lay fidelity of prayer reparation, and the basic requirements are very minimal, which allows you to add this to your devotional conferternity list of whatever you're into. But we also have big plans for this. We really have a lot that we're planning both short and long term for this whole crusade. And in my opinion, Eucharistic devotion is not like any other devotion because it's devotion to Jesus Christ directly in his sacramental presence on this earth. And so Eucharistic devotion, as Vatican II says very rightly, it is the source and summit of our faith. That's what the Eucharist is, that's source and summit. That's how the Church gets her very life. That's how we should get our whole life from the Eucharist. So go to one Peter Five Crusade for more information. [01:06:16] Speaker A: Yes, I very much encourage people to do that. I think we all know. In fact, just real quick story, then we'll wrap it up. As I saw on there was a big thing on Catholic Twitter because there was pictures of a major Eucharistic procession going on in new York City, I guess was this past weekend and a bishop was leading it. Father Matthew Schmidt, I think his name is. He's well, just I'm blanking a little bit on his last and but there's thousands of Catholics who are in this and people were sharing it, which they should, saying how beautiful this is because there's a lot of unrest obviously, in the world. There's worries about big cities and stuff like that. Here's in the biggest city they're doing this and it was beautiful. And I saw some progressive boomer Catholic who was like his first thing he said was like, oh, this is like, oh yeah, a bunch of old men walking around swinging incense. That's really going to attract the youth. And I just thought my first thought was this person just admit they don't believe because the first thing they see is a bunch of he said old white men. Yeah, old white men doing it. If that's the first thing he sees is like age and gender and stuff like that and not the fact that our Lord himself is being processed through the streets of New York City, then you don't believe. But this is the way forward. It's things like the crusade for eucharist, reparation for really increasing intensifying, our devotion to the think. These are all things that are and that was another thing I thought was very good was when I saw that procession. I mean, there's another perfect example of the type of things that we need to do in response. [01:07:57] Speaker B: Yes. [01:07:57] Speaker A: Okay, anything else? [01:07:59] Speaker B: That's it. That's it. [01:08:00] Speaker A: Okay. I think we've covered about as much as we want to at this point. So I appreciate everybody who joined us, though, on both the one Peter Five side and the crisis side. Maybe we'll do this again sometime. It's kind of cool to be able to kind of talk from because we share unite the clans type of people here. We know there's some differences of opinion between people in the two audiences, but we're all, I think, in it for Jesus Christ and for the glory of Catholic Church. So hopefully maybe we'll do this again sometime. [01:08:32] Speaker B: Okay, absolutely. Thank you. [01:08:34] Speaker A: Okay, great. Until next time, everybody. God love.