Lectio: Fifth Sunday of Lent | Fr. Patrick Briscoe, Fr. Gregory Pine & Fr. Bonaventure Chapman
April 5, 2025
This transcription was generated using AI technology. Please note that there may be errors or inconsistencies.
This is Father Patrick Briscoe.
This is Father Gregory Pine.
This is Father Bonaventure Chapman.
Welcome to Godsplaining. Thanks to all who support us. If you enjoyed this show, please consider making a monthly donation to us on Patreon.
00:00:59:04 – 00:01:25:16
Unknown
Be sure to like and subscribe to Godsplaining wherever you listen to your podcasts. Father Gregory, Father Bonaventure, we have made it to the fifth week of lent every year. It’s a triumph. I’ve been languaging since the language of your language languishing. Yeah. Oh, cool. Nice. Let’s move. Yeah. It. What’s the formal word for when you think of a particular word and a different word comes out?
00:01:25:18 – 00:01:54:17
Unknown
It’s got to be. Yeah, it’s got to be some kind of, medical symptom anyway. I think it’s called phonics. Doing God’s blessing. Yeah. I got I think God’s God’s planning if. Yeah. Exactly. Right. It’s called military. So I been languishing. Since. Since Friday after Ash Wednesday. Because that’s not even the first week of lent, anyway.
00:01:54:19 – 00:02:16:08
Unknown
Lent? Lent goes ever onward. Laughter. But where? In the fifth week of lent, which means we’re entering into passion. Tied veils have appeared in many of our parishes over our sacred images, and they give us a kind of haunting sense. They let us know that the death of the Savior is coming. I know I look at the veils of passion died.
00:02:16:08 – 00:02:37:22
Unknown
And I always, I always think, of this the holy shroud and all of the images are shrouded in that makes me, makes me think of laying Christ in the tomb and of that particular relic. Are there any notes that you have for your experience and passion? Time. What does it mean? This is just random association. But, I can talk about anything right now.
00:02:38:01 – 00:03:02:19
Unknown
The coffins. You guys in the coffin? I’m in the coffins and penguins. No, but I was, South pole. Big South pole guy. I love myself, Penguin. Yeah. But, Yeah, I’ve heard that. That’s awesome. You told me, in fact. So passion tied shroud images. You saw, like, the I generated image of what Christ might have looked like on the basis of the Shroud of Turin.
00:03:02:19 – 00:03:24:11
Unknown
True. That was why. Yeah. I was, like, looking at it, and I was like. Well, I mean, like a year ago for the feast of Saint Thomas this year that came out. And all I thought to myself was, I need to look at this stupid thing. I saw a skull. I saw, like, the actual thing, you know, I don’t need this, like, eye thing, cause, like, what you look like today is in a suit or something.
00:03:24:14 – 00:03:46:22
Unknown
Oh, need to. He had gray hair. Okay. Because I did what he he does have among philosophers like him or Voltaire. Right? They have the best hair. Like likenesses in a big way. Yeah. This is just a pair of wings. But it gets to where I think. I think that’s that’s his like. Yeah. But imagine if he had like Pantene Pro V or like Tresemmé.
00:03:46:23 – 00:04:12:17
Unknown
Like how much more. Or in a bad day. Yeah. I think. Yeah. Like just like Descartes Volumizing hair. Yeah. Yeah. So those are my thoughts. Great. Thanks for leading us into the spirituality of the fifth week. I’m going to pray and then we’ll talk about Holy rich as that sounds great. Let us pray. By your help we beseech you, Lord our God.
00:04:12:19 – 00:04:30:22
Unknown
May we walk eagerly in that same charity with which, out of love for the world, your son handed himself over to death. Through our Lord Jesus Christ, your son, who lives and reigns with you in the unity of the Holy Spirit, God, forever and ever. Amen. Father Gregory, I was thinking maybe you’d be so kind as to take us through the first reading.
00:04:31:00 – 00:04:52:13
Unknown
With pleasure. This is from the book of the prophet Isaiah. Thus says the Lord who opens away in the sea, and the path in the mighty waters, who leads out chariots, enforcement a powerful army, till they lie prostrate together, never to rise, snuffed out and quenched like a wick. Remember not the events of the past, but things of long ago.
00:04:52:13 – 00:05:15:21
Unknown
Consider not see. I am doing something new now. It springs forth. Do you not perceive it? In the desert I make a way. In the wasteland. Rivers, wild beasts honor me. Jackals and ostriches. For I put water in the desert and rivers, in the wasteland, for my chosen people to drink. The people whom I formed for myself. That they might announce my praise.
00:05:15:23 – 00:05:35:00
Unknown
You’ll sometimes hear it said that, not much mention is made in the Old Testament of the Lord. Or excuse me, of God as father. So where is like in the gospel of John, for instance, Jesus talks about his father all the time in the Old Testament. You just don’t hear many references in the historical books and the prophetic books and the books.
00:05:35:00 – 00:06:03:13
Unknown
Books, about God, his father. And but then in instances like this, we do have some indication of the Lord’s providence of his solicitude, like his care and concern for the people. Now, mind you, there’s some anthropomorphism or there’s some kind of accommodation to the hearing of those to whom this word is addressed, and they’re going to think best or perhaps understand best when it’s made close to their sensibilities.
00:06:03:13 – 00:06:38:09
Unknown
So God is humbling himself. He’s condescending to our limited understanding, but nevertheless, it is pretty striking that God would use these words, that God would constrain his glory or in some way, shape or form limits his infinity so as to take care of us or show concern for us. And I think that, like, you know, in Christian conversations or the reading of sacred Scripture more broadly, we get accustomed to these types of things, and they sound to us like so much religious poetry and the sort that you see a hallmark card so that you come across like in graffiti on the subway.
00:06:38:11 – 00:06:59:02
Unknown
But it is striking that he, on the one hand, wins power of a kind of terrible sort. You know the reference here to the parting of the Red sea and the destruction of all the Pharaoh’s chariots and charioteers with a kind of tenderness. The word tenderness has been ruined a bit by the 20th century, especially in its description of totalitarian regimes.
00:06:59:07 – 00:07:25:01
Unknown
But nevertheless, I’m looking for that concept, or I’m looking for that word which captures the fact that God gives us a kind of gentle handling. And so, you know, especially as we come to the end of the Lenten season and we feel a little bit raw, like a little bit roughed up in our humanity, we have to be able to say before the Lord and the Blessed Sacrament are just kind of in the depths of our heart, like, this is God loving me, I believe, I trust, I love the fact that this is God loving me.
00:07:25:06 – 00:07:46:16
Unknown
And as I come to see it, as I come to appreciate it, I can testify to it. Like this is God loving me. One of the strongest, who is powerful and mighty beyond compare, but also, yeah, lays hold of my humanity or gives me a gentle handling so as to conduct me into ways of life everlasting. I wish I had striking, yeah, encouraging.
00:07:46:18 – 00:08:09:04
Unknown
Yeah. I was caught by the this kind of the gentleness there, plus the strength I hadn’t noticed before as opposed to the the snuffing out and quenched like a wick. Right. You have this about this is what he does with the Egyptians and this. But that phrase, of course, comes out about, you know, not Bruce. Right, right. So, you know, quench a smoldering wick, the sense that he has both of these aspects.
00:08:09:04 – 00:08:29:16
Unknown
And that’s what you take that he’s talking about what he’s done, the powerful aspect here. But this is now I’m going to do something new. And you might think, oh, it was more power, something. But I take it, you know, it’s the father’s care such that this new, this gentleness that happens post the cross resurrection, that’s where the new flood is going to be.
00:08:29:18 – 00:08:47:07
Unknown
And you have this, again, gentleness of not breaking a reed or some, you know, quenching, smoldering wick. You can do the other one. But he chooses not to do that, because this is a new kind of dispensation, a new relationship with his people, because of the way the cross is formed, things that balance of a father’s care.
00:08:47:07 – 00:09:05:21
Unknown
I think that’s right. You see, this is the father’s. The father’s just but also merciful. But these are both of these aspects, and it’s prudence in the sense of knowing how to apply these things. But I think of the small business here, as you know, actually, I will point that out, my enemies. But those who might love and care for we see that we have to be.
00:09:05:21 – 00:09:27:01
Unknown
We have to be attentive to a tender way. In the New Testament, there’s the tension between Christ thirst and his ability to provide for those who are thirsting for those who are thirsty. Right. I’m thinking, of course, on the cross where the Lord says I thirst, or when he promises the opposite, he promises to to resolve someone’s thirst by speaking to the woman at the well.
00:09:27:06 – 00:09:47:06
Unknown
He says, I will give you living water and you’ll never thirst again, right? There’s a there’s a tension there in what Christ experiences and what he’s promising. And here, here we have God saying, I will satisfy the thirst of my people. But also coupled with the very real experience of there, some people are still experiencing thirst. They still need God to satisfy their thirst.
00:09:47:07 – 00:10:08:17
Unknown
And that’s something that the Lord enters in, in, in his passion. I think that’s I think that’s an interesting mystery. Father Bonaventure, would you be so kind as to lead us through the second reading? So the second readings, from, symbols, letters and slogans. Brothers and sisters, I consider everything as a loss because of the supreme good.
00:10:08:18 – 00:10:34:18
Unknown
Knowing Christ Jesus my Lord, for his sake, I have accepted the loss of all things, and I consider them so much rubbish that I may gain Christ and be found in him, not having any righteousness of my own based on the law, but that which comes through faith in Christ, the righteousness from God, depending on faith to know him, and the power of his resurrection and the sharing of his sufferings by being conformed to his death.
00:10:34:19 – 00:10:57:14
Unknown
If somehow I may attain the resurrection from the dead, it is not that I have already taken hold of it, for I have already attained perfect maturity. But I continue my pursuit and hope that I may possess it, since I have indeed been taken possession of by Christ Jesus. Brothers and sisters, I, for my part, do not consider myself to have taken possession.
00:10:57:16 – 00:11:22:18
Unknown
Just one thing forgetting what lies behind but straining forward to what lies ahead, I continue my pursuit toward the goal, the prize of God’s upward calling in Christ Jesus. Actually is a bit of a wordsmith. He’s he loves the dialectic thing going on there. He’s always back for that. Don’t possessed it. But I mean the possessive, not the law, but but faith in Christ.
00:11:22:20 – 00:11:43:11
Unknown
We have that, of course, also the the resurrection and the death. The fall has this this back and forth year old kind of experience. That’s not one or the other, but rather both. But it’s taken separately. This is the the dialectic of the Christian life, I think. And this is what lent we we pair by suffering and then we receive in resurrection sort of joy.
00:11:43:14 – 00:12:22:19
Unknown
The joy and sufferings are together and the one leads the other or two and then it cycles back again. And, I just yeah, I’m, I’m struck by how dialectical he can be. He has this sort of dualism to him in the sense of sin and righteousness and grace and freedom and all this kind of business. And that I take it, of course, that’s to be reconciled, but that it’s important for him to realize that, yeah, it makes a difference where you land on this light and darkness business, you Johannine language stuff that if it would, it really is a matter of either me or God the other day.
00:12:22:21 – 00:12:45:20
Unknown
It’s about whether I’m going to be satisfied or whether he’s going to be satisfied with me. And if I and if I want to be satisfied. Paradoxically, of course, I’m not going to be choosing myself, but choosing him for his satisfaction and his satisfaction be satisfying to me. If I probably understand it. So you have this kind of topsy turvy ness of, Saint Paul and in Philippians that has also.
00:12:45:22 – 00:13:19:06
Unknown
I’m not there yet, but I’m running towards it. Just, to to have read this in the first century, like you received a letter from him. Spec would have been an absolute delight to hear these kind of same words, and we’re so used to them. But how well crafted they are and how they’re the words, just the simple people to to us in our simplicity of seeking out what’s good and what’s bad and being very clear about this, you know, not trying to justify ourselves, but rather justifying on him, you know, and sometimes we can get confused, confused, or like bogged down with distinctions and all this kind of stuff.
00:13:19:07 – 00:13:40:14
Unknown
And this is nice to get to Saint Paul and remind yourself it’s, you know, it’s it’s about him. He’s the prize. He’s the goal. He’s all this other stuff, you know, until you get him, then you can bring it back. All right. So the the kind of simplicity of to Paul’s dualistic vision of things sometimes is, is helpful because I think we’re all going to, complicate things, which is fine.
00:13:40:20 – 00:13:57:01
Unknown
But our mind is kind of bellwether. Right? I think it’s difficult. And I’d like to hear you respond in this, Father Bonaventure, I think it’s difficult on one hand because you hear Saint Paul emphasizing this is the work of God. You know, he’s he’s going to he’s going to he’s going to die and he’s going to rise from the dead.
00:13:57:01 – 00:14:13:08
Unknown
And then in that we can be redeemed. But then he also has this line which which I think is very troubling, that by his sufferings, by our own sharing of his sufferings will be conformed to his death. Can you say a little bit about the appropriation of what that means in Christian life? Because I think that’s the harrowing thing.
00:14:13:08 – 00:14:32:11
Unknown
Right? We want to both say, well, it’s all God’s work. But also there’s this call for me to align myself to it to, to bear, to bear a portion of this work in my life and in my own heart. Yeah. And I guess the I mean, I take it that that’s, I don’t know, I think it is, but the kind of thief, the good thief on the side of the cross.
00:14:32:11 – 00:14:48:20
Unknown
Right. Like he’s going to be with him in Paradise today because of he’s sharing the cross with me at this moment, and he’s accepted these people with Christ. And I’m sure if you could think of it as like, Christ can take the burden for us, but we can also kind of take some of it for ourselves, from him, in a way.
00:14:48:20 – 00:15:05:15
Unknown
And this lent. So sometimes I think a bad way of looking at them is like, all right, I’ll take back a little bit of, of the kind of suffering that he all take, a little bit that, but my own sort of thing, but rather it’s if you want to be like him, you have to share in a life with him, is there?
00:15:05:16 – 00:15:28:21
Unknown
So I’ll talk about how friends share activities together and Christ suffers and chooses to do that. And so if we’re going to be friends with him, we have to share in some way, or we choose to share in some way, right, with experiencing suffering. But always again, I like to always, always, always because of him. Right with him, but because of him, this kind of thing.
00:15:28:21 – 00:15:43:13
Unknown
Paul. Paul has that. You just keep on turning. You’re never stop in one place and say it’s all him and we don’t have any part of this, just happens to us like rain, or it’s up to him. And then we unlock secrets. But it’s kind of it’s always, it’s always, well, yeah, it’s him, but you, you’ve it’s him.
00:15:43:13 – 00:16:07:13
Unknown
It’s you that I like that, public. Interesting. But he will often say there’s no Jesus. And in a sense, that’s the only thing that we’re promised is Jesus. And the only thing, the only one who we see is Jesus. And it’s in getting Jesus that you might get all manner of good things besides in the city. Therefore, first, the kingdom of God and his righteousness, and all these things will be added unto you.
00:16:07:15 – 00:16:30:09
Unknown
But I think this this highlights for us the difficulty of bringing Christ forward, in all that we say and all that we do, I think often you’ll be surprised at the same time as it was in this regard. With like his last will and testament, there’s this beautiful meditation that he supplies to those present that is doing at the monastery, this monastery of Fossa Nova, where he’s preparing to receive, Holy Communion.
00:16:30:10 – 00:16:50:11
Unknown
And he makes a, you know, statement of faith. And then he renounces all errors. He subjects any errors he may have committed to the judgment of the church, but he addresses the Lord, the Eucharist, and says in so many words, like, for you I have studied for you. I have preached for you. I have watched, and you can, you know, you can read that.
00:16:50:11 – 00:17:09:05
Unknown
And in a number of ways. I mean, you said it over 700 years ago, so who knows? But it’s just like the prominence of the word you like for you, I have studied for you, I have preached for you. I have watched in a certain sense, like the studying and the preaching and the watching. It’s not that they’re trivial, but it’s just not that big of a deal by comparison to Christ.
00:17:09:07 – 00:17:27:23
Unknown
So, like, as he came in time to put Christ forward for Christ, he just kind of disappeared. But then he came back into focus. And so far as God made known that he wanted his plans to go through him like he wanted to use him as an instrument. And that, you know, it’s like in these contemporary stories of saints that you get purchase on what Saint Paul says here.
00:17:28:01 – 00:17:50:05
Unknown
You know, like, I consider everything as a loss because it’s pretty good at knowing Christ Jesus, my Lord. It’s all gone. And if he comes back and comes back by his gift, you know, it comes back by his concession. But like, I’m not here for that because it doesn’t happen. Yeah. Which is nice. Only you, Lord, only you I well, with that, let’s turn to the gospel, which for this comes from Saint John.
00:17:50:07 – 00:18:12:15
Unknown
Jesus went to the Mount of Olives, but early in the morning he arrived again in the temple area, and all the people started coming to him. And he sat down and taught them. Then the scribes and the Pharisees brought a woman who had been caught in adultery and made her stand in the middle. They said to him, teacher, this woman was caught in the very act of committing adultery.
00:18:12:17 – 00:18:41:09
Unknown
Now in the law Moses commanded us to stone such women. So what do you say? They said this to test him so that they could have some charge to bring against him. Jesus bent down and began to write on the ground with this finger. But when they continued asking him, he straightened up and said to them, let the one among you who is out sin be the first to throw a stone at her.
00:18:41:11 – 00:19:06:15
Unknown
Again he bent down and wrote on the ground, and in response they went away one by one, beginning with the elders. So he was left alone with the woman before him. Then Jesus straightened up and said to her, woman, where are they? Has no one condemned you? She replied, no one, sir. Then Jesus said, neither do I condemn you.
00:19:06:17 – 00:19:13:03
Unknown
Go. And from now on do not seeing any more.
00:19:13:05 – 00:19:34:00
Unknown
What’s curious about this passage is that Jesus goes again to the Mount of Olives, and of course, from the Mount of Olives he would have been able to see all the sights of his passion. And I haven’t thought about this before. But surely when Jesus sees the woman accused, he sees something of himself. He who would stand accused.
00:19:34:00 – 00:19:49:21
Unknown
So from the Mount of Olives the Lord looks out, and he sees all of the sights of his passion arrayed before him. That’s what that’s what. You see this in the city of Jerusalem. You see all the places, and Jesus knows what he’s going to suffer, and he knows that he’ll stand accused by the scribes and the elders the same way by the Lord.
00:19:49:23 – 00:20:24:19
Unknown
You know, b b be accused by the law of most, in the same way that the woman is. And I haven’t thought, I haven’t thought about that before, that that part of what the Lord must be seeing is the beginning of his own passion, a prelude of what he himself will suffer. Standing in their midst, but knowing that unlike the woman who’s caught in adultery, who will be exonerated, he knows that he won’t be exonerated, that he’ll go on to lay down his life and that and that he’ll he’ll bare the suffering of the law is, I think, you know, something unrelated.
00:20:24:19 – 00:20:47:20
Unknown
Unless we can relate it back in the end. Chesterton has a line in Orthodoxy. It’s in the second chapter, The Maniac, where he’s talking about how there are certain people who are caught in just like a limited circle, or they’re caught in a narrow frame. And they might be thinking along philosophically, limited lines or a theologically limited lines.
00:20:47:20 – 00:21:04:02
Unknown
But he said, like, you can’t reason with these people because whatever they find or whatever they encounter is going to conform to the pattern of their logic. He’s like, they don’t need more logic. They just need an invitation to occupy a wider circle. And he ends with this admonition if your head causes you to sin, cut it off and cast it from you.
00:21:04:02 – 00:21:29:11
Unknown
It’s better to enter into Paradise headless than that. Probably. Yeah, yeah. So let’s just have, in every way, shape or form. But the basic idea is that there are certain patterns of thought which we need to treat with the kind of Christian violence in the sense that, like, you can’t reason with them because, yeah, they have a kind of ironclad logic that, admits or groups of no opposition.
00:21:29:15 – 00:21:43:11
Unknown
Right? Those is just a pattern of judgment. We see people and we judge on the basis of what we see, and that’s just what we’re proportioned to as human beings. But then the question is like, what? What comes with that many ideas when you judge things? I mean, and if you judge them wrong, it’s just an error of judgment.
00:21:43:11 – 00:22:05:17
Unknown
It’s no big deal. But when you judge people and you judge them wrongly, you stand to actually undermine or yeah, I don’t know exactly what a good way in which to describe this is, but like, you can poison the relationship and or interaction so it can prove to be a sin or like an error, not just a judgment, but like a sin against communion or potential communion.
00:22:05:19 – 00:22:26:01
Unknown
And so the Lord says, like, leave that to me. But it’s fascinating here that we get grounds for this type of behavior from the Lord himself, who has divine knowledge, beatific knowledge, infused prophetic knowledge, and perfect acquired knowledge. He like knows everything about this woman’s life. She’s been caught in the act of adultery like so. The facts are patterns, but the Lord makes the standard of her judgment.
00:22:26:01 – 00:22:47:00
Unknown
Not so much the exactions of legal prescriptions as like a kind of solidarity, you know. So it’s not he’s not setting aside justice, but he’s using justice as a way by which to reveal a mercy that runs deeper or that accounts more adequately for the human condition. And he says, like, listen, the point isn’t so much whether or not you’re guilty.
00:22:47:00 – 00:23:05:22
Unknown
The point is whether or not you’re willing to repent. And I’m going to supply the grace with which to do so. And so it’s not like, okay, cut off your head unless he calls you to sin or cast it into your head. The point is, just simply say like there are there are bigger things at stake than being right there.
00:23:05:22 – 00:23:37:06
Unknown
You know, there are bigger things at stake than just like getting the facts down pat, which are important and are not trivial. I mean, I’m not like trying to make light of those things. But it is a way by which to kind of chasten in us a certain pattern of ideological or like. I don’t know exactly again, how best to describe it, but over secure or over assured thinking that might lead us away from, yeah, the fullness of truth or might lead us away from the Christian community in which we’re meant to abide, you know, so that I’m gonna try to I’m gonna try to get these two together through,
00:23:37:08 – 00:23:59:19
Unknown
so the judgment aspect of this kind of, you know, the there that these men, the Pharisees, they will bring and bring her along, have the same judgment, separate from her. Right. So she’s she’s bad. They’re good in black and white kind of business. And the facts of the case. Fun. Fair enough. But I take it that this is the vision of Jesus here, but he sees both of them, right?
00:23:59:19 – 00:24:21:18
Unknown
As in, in terms of being on the same side of things. They’re both sinners, both groups. The woman was here. And these and these Pharisees. Right. And it’s, you know, so that’s his his passion. He’s going to try to say of. Right. And, and God is that he’s merciful to both of them. I take it, the woman, of course, in his kind of forgiveness of sins here.
00:24:21:20 – 00:24:42:02
Unknown
But I I’ve always thought that the bending is a sort of strange incident. You know, but he’s giving them a chance. I take it, like, to just back away, you know, like because they’re bringing this woman in front of him. I mean, how do you catch you catch someone? Adultery. Where is that guy? Like, what’s going on here?
00:24:42:02 – 00:24:58:13
Unknown
There’s something. It’s kind of funny going on here, right? I don’t know, first century veterans work, but, like, there’s something weird going on here. And so I always feel like he’s given he doesn’t respond. Right. It’s like when a student comes to you or something like you wants to interrupt you, you just kind of ignore first. Just give him a chance to realize themselves.
00:24:58:15 – 00:25:21:13
Unknown
Yeah, let him cook. As the kids say. Let me let him cook me realize you’re like, I’m, yeah. No, I you’re right. And so they kind of bend down to write whatever was right down there or wondering or doing something the the forgiveness and the mercy to them. I’m saying you don’t want to do this right. But then he could you can imagine going along where he pulls out, you know, he takes out a whip and starts like asking, don’t you throw stones at them instead?
00:25:21:15 – 00:25:38:23
Unknown
Or something like, you can imagine these kind of money changers kind of feels like he could be angry. Jesus does get angry when he does chastise currencies so he cares deeply about them. He’s going to come face to face with them. And so at various points. But here, even the it’s like that he does it. He lets them again learn for themselves.
00:25:39:04 – 00:25:57:21
Unknown
He’s going to give them a look, a chance. He’s going to give a teaching lesson. And I there’s just something about he’s he cares about both of these groups. They want to see each other. And I simply want to teach you something at the side as well. But he wants to embrace them together as sinners, and he wants to have mercy on them in their own capacity.
00:25:57:21 – 00:26:14:20
Unknown
What? It means he’s got smart guys, the Pharisees, and he’s going to he wants to have them have mercy on them. A sense of, come on, you can do better than this. And the woman here, he’s just going to have very direct with because she’s from person at this point. And I like that they’re together, but they have different treatments of mercy on each other.
00:26:14:22 – 00:26:33:10
Unknown
That’s extraordinary. I never thought about that, that they that the scribes, the Pharisees, have also been the recipients of mercy in this way. Marvelous. Well, friends, I hope that this reflection has been helpful to you as you pray through these readings for the fifth week of lent. That’s the goal from these luxio episodes to nourish your Lenten prayer.
00:26:33:10 – 00:26:53:21
Unknown
All of us getting ready day by day, bit by bit, for the coming feast of Easter. So with that, I want to pray and then sign off. Bless, oh Lord, your people who long for the gift of your mercy, and grant that what are your prompting they desire? They may receive by your generous gift through Christ our Lord.
00:26:53:23 – 00:27:15:02
Unknown
Amen. Friends, I hope this episode is help you to pray through these Lenten readings. If you enjoyed this or any other episode of God’s planning, for that matter, consider supporting our project by becoming a monthly Patreon supporter.
00:28:09:17 – 00:28:32:03
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To support our podcast by becoming a monthly Patreon supporter, head on over to Godsplaining.org where you can shop Godsplaining merchandise. Check out information on upcoming Godsplaining events. You can find their information on what the friars are up to, but a better source of that is social media. Follow Godsplaining on Twitter, Facebook, Instagram, TikTok and all the like and get what we’re up to there.
00:28:32:05 – 00:28:49:00
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Be sure to like and subscribe to Godsplaining wherever you listen to your podcasts. And if you’re a mind, leave us a five star review. Rate our show. It helps get the word out about what we’re up to. If this episode was helpful to you. If you think it could be helpful to a friend, please share the podcast.
00:28:49:00 – 00:29:01:17
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That’s how people find us. Otherwise, friends, we ask that you would pray for us. Know that we’re praying for you. God bless.