Question of Faith
A weekly question of faith answered by Cleveland Catholics. Fr. Damian Ference, Vicar of Evangelization and Deacon Mike Hayes Director of Young Adult Ministry in the Diocese of Cleveland co-host with frequent guests from the Diocesan Office who join in the conversation. Sponsored by Briefcase Marketing--check them out at https://www.Briefcase.marketing
Question of Faith
When Did Eucharistic Adoration Begin?
How did the practice of Eucharistic Adoration begin? This question launches us into a fascinating journey through Church history, tracing the development of this profound devotional practice from its earliest roots to modern expressions.
The story begins in the early Church, where consecrated hosts were first "reposed" for the sick around the third century. While formal adoration as we know it wouldn't emerge until much later, these early practices revealed a growing understanding that Christ's presence remained in the Eucharist even after Mass concluded. The pivotal moment came in 1226 when King Louis VII of France requested the Blessed Sacrament be exposed in celebration of military victory—marking what many consider the first formal instance of Eucharistic Adoration.
The practice truly flourished with the establishment of the Feast of Corpus Christi and through St. Thomas Aquinas' beautiful Eucharistic hymns and prayers. Throughout our conversation, we explore how adoration complements rather than competes with Mass attendance, creating a spiritual rhythm that nurtures our relationship with Christ. For those unfamiliar with adoration, we offer practical guidance on how to pray in silence, suggesting different forms of prayer—adoration, thanksgiving, contrition, and supplication—that can deepen this encounter.
Perhaps most moving are the stories of transformation, where young people discover Christ's real presence not in theological concepts but in the profound silence of adoration. In our distracted, noise-filled world, these moments of intentional disconnection provide spiritual nourishment many desperately need. Whether you're a lifelong adorer or curious newcomer, this episode provides historical context, practical guidance, and spiritual encouragement for encountering Christ in the Blessed Sacrament.
What might the Lord say to you in those moments of sacred silence? There's only one way to find out.
On today's Question of Faith. When did Eucharistic Adoration begin? Hey everybody, this is Question of Faith. I'm Deacon Mike Hayes. I am the Director of Young Adult Ministry here in the Diocese of Cleveland.
Speaker 2:And I'm Father Damian Ferencz, the Vicar for Evangelization.
Speaker 3:And I'm Maria Wankata, Marriage and Family Ministry Specialist.
Speaker 1:Nice to have you both back, father, how was your trip?
Speaker 2:Oh, it was wonderful.
Speaker 2:It was my second trip about Flannery O'Connor in this past month, so remember at the beginning of the month I was down in Iowa where she earned her MFA, and then just this past weekend I was down in Savannah where O'Connor was born. Her childhood home is a museum there and the Basilica, which is also the cathedral, was her home parish St John the Baptist. So I stayed there it's interesting on the fourth floor of the rectory, which has an elevator, and here in Cleveland I live in the fourth floor of the rectory, which also has an elevator. My dad was an elevator mechanic so he would have been thrilled with that. I went to a reception at her childhood home Friday night, went to a fundraiser Saturday night and then went over to Milledgeville where she spent the last 14 years of her life and actually lived there when she was in high school and college as well. Because I wanted to celebrate mass at her home, I wanted to visit her grave. But, most importantly, there's new artwork paintings that she did both in high school and when she was an adult living at the farm that have never been seen before by most people. I actually saw them in a storage unit about 12 years ago with Miss Louise Florent Court, her first cousin, but they were put up on display on her birthday, march 25th.
Speaker 2:There was an evening reception but I had to fly out at seven. So this woman, amanda Respis, who works for the college, got me in early and I was able to see all that stuff and it was wonderful. So this weekend, saturday and Sunday morning, I took his writing days and I put together an essay It'll come out Word on Fire on Monday but about the whole new exhibit. Npr was there, bbc was there, new York Times, new Yorker. It was a really big deal. So I thought, well, cleveland should be there too. In fact I wrote the director of the Cleveland Museum of Art and told him about this and copied the exhibition director and said we should get this exhibit in Cleveland. So far they have not responded, but I'm persistent.
Speaker 1:So I'll get on them again, I think it'd be great. Like a dog with a bone. That's it, baby.
Speaker 2:That's it. So yeah, thanks for asking. It was a wonderful time.
Speaker 1:Good glad. I'm glad you're back too.
Speaker 2:Thank you.
Speaker 1:Yeah, and so we got a question. I did a parish retreat out at St Chris this past weekend, and one of the questions that came up at the end of the retreat in our little Q&A that we didn't have time for was when did Eucharistic Adoration start? And I put that question at the back because I was like I don't think I know the answer to this. I'll have to look it up. So what did we find out? We all did research on this.
Speaker 3:Do you want to start Maria? Well, so I went with my research. I don't know if anyone uses the Magnificat, but they have a Magnificat Adoration Companion and at the beginning of it they have a little bit of history on Eucharistic Adoration. It's a very short summary of it, but basically that the Eucharist, they can tell, was started to be reposed in the third century, but then full-blown adoration around. What did we say?
Speaker 1:like 1100s, right, and so what you mean by reposed is we reserved it in a special place that you know, like probably an early tabernacle, probably might not look like what we know now. Yeah, so that happened around the Council of Nicaea, and that's just for the sick though so we just reserved these for the sick, as opposed to adoration.
Speaker 2:Right Well, which speaks to what eventually would be understood as transubstantiation as opposed to consubstantiation, so that even after the Mass, what was confected there in the Eucharist was believed to remain what it was. It didn't stop being that at Mass. So that's an important distinction, and so keep in mind too, christianity only became legal in 313. So by 325, at Nicaea, christianity was growing. So your earlier masses for the first 300 years of the church would be small liturgical gatherings. They didn't have basilicas like we do today, or World Youth Day masses, and so Eucharist would be kept over to take to those who were sick, and that's where the otherwise everyone would consume what was there at the end of the liturgical celebration, which I mean. That gets us off on a whole other topic. Sure, but there are some places, whether they're parishes or oratories or seminaries, that want to consecrate only what's needed for that particular Mass, which is ideal.
Speaker 1:But if you're in a suburban?
Speaker 2:parish. It's really hard to do that right. So you're receiving what was confected at that Mass. That's correct. So my research I've got this book In the Presence of Our Lord History, theology and Psychology of Eucharistic Devotion.
Speaker 2:I remember using this book when I was writing a paper in the seminary that the earliest earliest evidence of perpetual adoration of the Blessed Sacrament happened was in Lugo, spain, maybe in the 6th century, but it was not formalized. So it seems like there were certain pockets within Europe where this practice was emerging but, as Maria said, it wasn't until the 11th or 12th century where it started to become formalized. And I think we all talked before the show started that it was around the Feast of Corpus Christi and Thomas Aquinas writing particular prayers and hymns to the Eucharist, where it became formalized as what we know as adoration. Is that your finding?
Speaker 1:Yeah, I think that's right. So I had a little website here, a history of Eucharistic adoration which is done by the National Shrine of St Maximilian Kolbe, and so they had this on the internet and they said the late practice of adoration formally began Avignon, France, on September 11th 1226. And so to celebrate and give thanks for the victory over the Abidjanians yes, thank you. King Louis VII of France asked for the bishop to have the Blessed Sacrament exposed in the Chapel of the Holy Cross.
Speaker 1:And so that's where it started, and then they said it wasn't until later on that the adoration became more formal and really promulgated a lot more with the Feast of Corpus Christi when that was established. So then it became sort of like a thing that everybody did all the time.
Speaker 2:Well, it's one of these developments of church teaching that happens because what's given to us in the Eucharist beginning on Holy Thursday is a great mystery that continues to develop and we continue to unpack it.
Speaker 2:So somewhere along the way someone must have thought, wow, if this is the Lord's real presence here that we're receiving and we keep it for the sick here, if I need a place to pray, that would be a good place to pray, and then why not then adore Christ's presence here? And I certainly do recognize some of the history where more focus was paid to Eucharistic adoration than to the Mass itself from which the Eucharist comes to us. So sometimes there had been an imbalance theologically. But at its core I don't think the practice of adoration was ever meant to take anything away from the mass. It's actually an extension of, and the monstrance is supposed to freeze that moment in time where the priest elevates the host at mass, you know. So the monstrance is actually showing that moment, and then you've got time to contemplate what is, because, even if you notice at mass, depending upon which priest is presiding Bishop Wust in particular he holds that host for a long time, because the rubric says something like and then the priest shows the host to the people.
Speaker 3:It's probably in your Magnificat and it's probably not in the rubric there, but yeah, and it was a couple of years ago to that point where I heard I can't remember his name he gave a talk on because I had gotten into the practice of when the priest holds the host to bow my head, but he was like no, no, adore Precisely.
Speaker 1:Yeah, that's why he's holding it up Right, right Right.
Speaker 3:Yeah, and so I. Yeah, that was a good correction.
Speaker 1:Yeah, I mean, when you think about it, you know it goes back to, you know, the mass before the council, right, you know, they rang a bell and they made sure everybody the priest's back was to you, so no one saw anything that's going on. So the idea was, hey, pay attention, he's raising the host, you know. And so now it's the same kind of thing. It's like he's raising the host so that you can, you can look at it. Yeah, and what you were saying before FD was like you know that that was one of my friends experiences as a campus minister. He said he would get tons of students and by tons he meant hundreds for Eucharistic adoration on Tuesday night, but he'd get half that number for Sunday Mass, and so he'd started doing classes on for Sunday Mass, and so he'd start doing classes on the Eucharist, because he said that's a profound misunderstanding of what's going on.
Speaker 1:The thing that we really need to do is receive the Eucharist and then adore the Eucharist.
Speaker 2:Or at least celebrate it, because I know there's some people who are in situations, whether because of their marriage or whatever, where they feel like I'm not able to receive communion at this time, you still should go to mass, because even if you're not receiving communion, you're there with the community and you're still experiencing graces that are pouring forth. And so I think some people go to adoration because they find that they can commune with God in a profound way there. But that shouldn't take away from being part of the body of Christ that gathers together when the mass is celebrated. Right, because that's our obligation is to come to mass.
Speaker 2:So, in no way should these two. It's like so many things we talk about in this show. They're not in competition with each other and they should build each other up, like our private prayer, our adoration prayer should lead us to celebrating the mass, which should lead us out to the world to serve, which should lead us back to prayer, and all that like it's the rhythm of the Christian right. Yeah, david Erickson.
Speaker 1:Indeed, yeah, and I think too that, um, you know, when we come together as one body in Christ, you know someone said this the other day how often do we stand together as one body in Christ? You know, we're all saying the same thing, just in like everyday life. You know we have all kinds, especially today, right?
Speaker 1:We have all kinds of divisions going on, but you know, when we're together at Mass we stand together as one body of Christ. You know, even after communion. You know that's sort of the motif there and this diocese anyway, where we all stand after communion, that's the idea, you know, is that we stand together as one body in Christ until everybody's received the body of. Christ, and then we sit down.
Speaker 2:So yeah, I mean good stuff.
Speaker 1:But it was an answer that I didn't know, so I was glad that it let us down this rabbit hole to kind of figure this out.
Speaker 2:Well, it's interesting too how it's developed because even since the advent of the charismatic movement, which was born after the Second Vatican Council, these things called exalts or festivals of praise, praise and adoration are newer to the tradition.
Speaker 2:I mean, if adoration has been happening since the 12th century, it's only in the last 60 years where we've been playing music like not just solemn hymns but praise and adoration and a lot of young people when they first have their profound experience of encountering Jesus and I know many seminarians and religious and married people, just a lot of people who said the first time I knew Jesus was real was when I was in adoration and praising him, and then maybe it wasn't even in the song, it was when the musicians pulled back and it was quiet and he spoke to me in the silence of my heart and I knew he was there and I knew that he loved me. So it's certainly a development of our tradition that's been a good one and has had profound effects within our culture and I think, especially with the addiction to the phone and the scrolling and the constant noise, I think a lot of people are drawn to adoration because it's also a time where they can intentionally be quiet, turn off their phone, just listen and be with the Lord. It's funny.
Speaker 1:At Ignite, our conference that we did a couple months ago now, we had kind of high-energy praise and worship going on the whole time. And I was looking at the evaluations the other day we were setting up our little meeting to discuss this and they said, you know, if it were quieter it would have been better.
Speaker 3:So I was like yeah, and I think it's something we have to build up. Even Silence is uncomfortable. We did just 30 minutes of adoration at our Behold retreat a couple weeks ago mother-daughter retreat and it was completely silent. Actually we were supposed to have background music that was a little hiccup, but it was just complete silence and you could tell maybe about 15 minutes it started to get a little uncomfortable in the room, like not everyone really knew what to do with themselves at that point.
Speaker 1:Yeah, and this past Friday I did this parish retreat and we did adoration at the end of it, and so I exposed the Eucharist, I come down, I kneel, and you're right, we did an hour, so we did a holy hour at the end of it, and then you can kind of tell, like, 15 minutes in, people get a little squirmy, right you? Know, it was like you know all this can be like in other things, right? You know it's like when you get maria, you'll resonate with this. It's like going to the gym.
Speaker 2:You know, the first day you can't lift 150 pounds you know, get started 25, you know yeah, it's really important to know who your people are and then to help them enter in. So with my Tole Legge kids in the summer we end every night with night prayer and we have the blessed sacrament out, and so after the reading I take like two or three minutes and then the next night it's like three or four and then by the last we have 10 minutes. So they're just getting more used to the silence and to let them know what to do. So you let the Lord speak to you. You've sung this song. Now what is the song that he wants to sing to you? Or maybe something that you prayed in the psalm? Was there a line that struck you? Sit with that.
Speaker 2:But people need to be taught how to pray Because a lot of times they don't know what to do with the silence, like, okay, I've been on my phone all day and I've talked to people. How do I listen to God's voice? How do I know it's not my own head? How do I know it's not the devil? How do I know that? So you know, discernment of those voices, all that stuff's important and I think it's good to explain things because oftentimes we presume too much. I mean, this is evidenced in Bishop Molesik's new pastoral letter. I've ran into a couple of people who say, yeah, I just read the fourth section because I already knew that Paschal, mystery, kerygma, stuff. I'm like dude, are you kidding me? Like that's foundational and you presume that you're there. Are you praying 15 minutes a day? Well, not every day? Okay, well, do it. Do you have your own story? No, I don't need my own story. Come on, so get the basics down. First things first.
Speaker 1:First things first. Yeah, no, it's probably the question I get asked the most in spiritual direction is like how do I stop the distractions from coming, because I try to sit in silence. One of my directees the other day had said oh, you know, I think I just really need to go back to adoration again. And I was like okay. I said you know, you might want to start with going to Mass and really paying attention at Mass and then maybe staying after Mass for a little while to do adoration little by little. And her response I thought was really both spiritually mature and actually mature, right, you know, she said yeah, I got to stop throwing myself in the deepest part of the ocean. You know. She said I think I could just go right back to adoration and sit there for an hour and she goes. And then I'm asking myself why am I getting distracted? And she goes. I'm not used to doing the hour yet.
Speaker 1:She said so yeah let me take this in bite-sized bits and see where I can go with it for a while, and then I'll get to the hour.
Speaker 2:Yeah, again, if you have the Magnificat or the Word Among Us or one of those booklets, it gives you the daily readings and the prayers I find so often in the morning when I make my holy hour across the street. Bishop has a nice chapel on the second floor. That's where I pray in the morning. He does indeed To take the collect and sometimes the collect is so beautiful which is the opening prayer, and oftentimes it's like oh yeah, the priest said that I didn't pay any attention, and usually the first time I'm reading, if I don't prepare, I'm not paying attention either, but a lot of times it's theologically deep and rich and it's exactly what we need to hear.
Speaker 2:Spend some time with the scripture, some of the different prayers at mass. You could just tease out meaning there, or let those texts speak to you. Or spend some time with parts of the creed. Even you know there's so many things to do. And I would say too, although we call it Eucharistic Adoration, there are other forms of prayer that you can pray while you're in front of the Blessed Sacrament, whether the Blessed Sacrament is in formal exposition, meaning in a monstrance, or if it's in a ciborium, or even if you're just in the like in the morning, I just like to pray in the chapel tabernacle's there, the Lord's close, it's fine and I like what was I saying? I forgot what I was saying.
Speaker 3:Other prayers.
Speaker 1:Oh Other prayers yeah, other things you can do while you're doing adoration.
Speaker 2:Yeah, things you can do while you're doing adoration, Like the rosary, for example. I would say, yeah, I forgot what I was going to say so you could edit that part out. I was so excited to say something profound and I lost it.
Speaker 1:You should just leave a sentence yeah, yeah, to know what to say, to know what to do.
Speaker 3:Exactly, and I do that with the.
Speaker 1:Lord too, oh no, I know what it is.
Speaker 2:So it's giving thanks, ah, very good. So maybe other forms of prayer other than just adoration. So thank you Lord for this, because I do my examine and kind of review my day, what happened the day before. So thank you Lord for that. Or maybe petition People have asked you to pray, and then what's the other one? Adoration and petition, adoration, thanksgiving, and what's the other one? There's another one, there's a fourth one, what's the other form of prayer? Well, somebody's out there listening in their car going it's this, and I can't remember Exactly. I can't either. Yeah, I'll think of it. You can keep talking. I'll think of it. We'll come up with it at some point.
Speaker 1:Yeah, I mean's what I do generally. You know, when I go to adoration it's like I'll sit there. I'll usually do if it's around the time I usually pray. So I'll do liturgy of the hours. So I'll do one either morning or evening prayer if I'm in there, and then maybe I'll do a rosary. You know, I'll do my examine, as you just said. You know, it's a good time for me to do that and that kind of fills up the time a little bit, but at the same time then sometimes I'm just quiet, right, you know. I say, okay, there's nothing more for me to do, I don't have to say anything, let me just watch the Lord, watch me. Supplication, oh, that's the one. So if you're driving in your car yelling supplication, you could stop yelling now.
Speaker 2:Yeah, stop yelling supplication. Someone will think you're cussing Supplication.
Speaker 3:Someone will think you're cussing. I think around the diocese there are lots of perpetual adoration chapels. I know my parish, st Joe's in Strongsville, has one. I love to just pop in for just a couple minutes to pray for something that's coming up or ask God for advice. And even just 10, 15 minutes can center and ground my whole day, just spending time and spending that time with Jesus.
Speaker 1:Yeah, and for some people, right, like they need place, like I said that to someone the other day when they were asking about that, I said, well, you know, I said where do you pray and where's the most effective place for you to pray? And they're like, oh, you know, like yeah, okay, yeah, maybe that's why I'm getting distracted is that I'm praying in my home and there's all kinds of things going on praying in my home and there's all kinds of things going on.
Speaker 2:Maybe I just need to pick another place to go do this.
Speaker 1:Yeah, bishop says that in his pastoral letter too, if you can get in front of the busted sacrament, do it.
Speaker 2:If not, do you have a nook in your home, a little prayer chair? You have an icon? You could light a candle but set aside a place and get rid of your phone during that time. It can be a distraction, unless you're praying on the hallow app or something. But I like praying my bravery out of a book because the book doesn't distract me. If I get distracted it's by my own thoughts, not my phone, speaking of phone. So adoration, praise, one, thanksgiving two, confession, contrition is three, because supplication is the same as petition. So those are the four. So adoration and praise, thanksgiving, confession, contrition, supplication, petition. I'm glad we solved that problem. That's why we have phones, yeah.
Speaker 2:It is nice to be able to get that information quickly. I went to the Aquinas lecture this weekend. It was a Dominican sister from Nashville. She's a philosopher at CUA and she was talking about our lack of memory these days, because we don't even memorize phone numbers anymore addresses, and I can't even memorize the four types of prayer. I mean, what the heck's wrong with?
Speaker 1:me. I remember back in the day when we first started being able to store phone numbers.
Speaker 2:Just in a regular phone, like it would have a little memory thing, A memory button.
Speaker 1:Yeah, yeah and so I remember my friend had a call and this was before cell phones. My friend was going to call his girlfriend and he goes to a pay phone and he went memory what? No, I can't do that. What the heck's your phone number? He goes I can't believe, I don't know my girlfriend's phone number. Now, I mean, I don't know your phone number for sure, I don't know yours either I don't know, phil knows, my phone number is the one that gets given out.
Speaker 2:That's funny. That's funny. Do you remember your childhood phone number?
Speaker 1:Yes, I do. What was it? Don't give the zip code.
Speaker 2:Don't give the area code 963-6571.
Speaker 1:842-8480.
Speaker 3:661-1988.
Speaker 2:Nice, very nice.
Speaker 3:See that.
Speaker 1:People don't even have home phones anymore. No, that's funny.
Speaker 2:It used to be hilarious. You'd get a phone call. Everyone in the house knew the phone rang and then she's like I don't, uh, and you have the big cord and get in the closet, that's right. Yeah, I'll call you later. I'll call you later. My parents are around. Get in the closet, what? Yeah, anyway.
Speaker 1:Anyway, all right, so let's take a look at the readings for the fifth Sunday of Lent. Woman caught in adultery is the gospel this weekend, one of my favorite parts of this. We probably have talked about this before. Jesus bent down and began to write on the ground with his finger. I always say, well, what was he writing? And so there's a bunch of different theories on this. The one that I like best is he was writing down the names of all the men who had been with the woman, and that they were all in front of him. You know, then, that's why they dropped the stones. He said let you. Who was that sin cast?
Speaker 1:the first stone so they all dropped their stones. They'd all been with her.
Speaker 2:They weren't the ones being shamed what the woman was I heard too that possibly, again, it's all conjecture, speculation, but perhaps the lord was writing the sins of, yes, the particular around, whether it was with her or not, but he was exposing their sins. Because what strikes me here is this line that teacher, this woman was caught in the very act of committing adultery. So it was likely a setup, and how embarrassing would that be. So think to yourself of the worst sin you've ever committed, which should make you shudder a bit, and then you being pulled out, and all the news cameras, social media now, everybody knows it. And how is it that the Lord treats you? And that's a good way to enter into this scripture because he treats this woman with mercy and with love, because she doesn't have a name, by the way. So she's you, she's me, and the Lord knows all our sins. They may not be present to everybody else, but he knows them all. And what does he want to do? He wants to forgive us and heal us. So, yeah, it's a beautiful, beautiful story.
Speaker 3:I heard a talk on this just recently and that Jesus gives mercy and then also calls her, on the path towards him, to go and sin no more. So it's both love and mercy. But we're not called to condemn, we're called to bring others to him.
Speaker 1:Right.
Speaker 3:Yeah.
Speaker 1:Closing line. Go and, from now on, do not sin anymore. Yeah, all called to conversion. Father, was there a church on your travels that you? You just started to talk about one, I think earlier, when we were talking about uh let me talk about two if you don't mind.
Speaker 2:So the basilica of the cathedral of saint john the baptist in Savannah, Georgia, is gorgeous and I had mass there on last Saturday, which was like the 22nd or something, I suppose the noon mass. Between the noon mass and the vigil mass there were 1,700 visitors, pedestrian visitors that came in to check out that church and it's Gothic, it's beautiful and, again, this is where Flannery would have received her sacraments and her childhood home is literally in the shadow of the steeple there. So she was very much formed by her Catholic imagination or by the literal basilica that she could see out her parents' window. Interestingly, another friend of mine and you I don't know about you, I know you're more country girl but Bruce Springsteen- grew up also in the shadow of the steeple of St Rosalima Church in Freehold and.
Speaker 2:I've been to both those places on pilgrimage, which is cool. And then the second church is a very small church. It's old, I want to say 150 years old. The church itself is in Milledgeville, georgia, which is the pre-Civil War capital of Georgia, and Flannery and her mother would go to church there every day. So she went to church here when she was in high school and college and then the last 14 years of her life she and her mom would go to mass every morning, 7 am mass. She'd have breakfast, then she'd spend the rest of her morning writing. But I was able to celebrate the 1210 mass there, thanks to Father Brian, who's the pastor there now on Flannery O'Connor's birthday, which was also the Feast of the Annunciation, which was a wonderful delight. So I've been to those churches before. If you've never been, you should go. Make a Flannery pilgrimage. It's well worth it, very nice.
Speaker 1:I love the Springsteen story about the place that he grew up. He said I grew up literally surrounded by God.
Speaker 2:And what's interesting is his childhood home was torn down to build a parking lot because this church grew. Now there's a lot of Hispanic Catholics at St Rose of Lima now, so they have a bigger church and a couple of Spanish masses. The song Wrecking Ball which was on the album Wrecking Ball was about the old giant stadium, but this summer when I went to see him in Philly, my buddy Rich McCarthy and I, that morning, the night, we saw Sam, we went on Springsteen pilgrimage and it was the first time I put together. Oh you know what. I bet you he was also thinking about his childhood home, like bring on your wrecking ball, which is I'll take the Good Friday, like I'm up for the suffering because I believe that the resurrection is to come. And you may say, did Springsteen really think that? Maybe not, but he certainly felt it. I guarantee you that. So sermon over Sermon over. Sorry about that, flannery O'Connor.
Speaker 1:Bruce Springsteen.
Speaker 2:My two favorite Catholic artists. Two favorite Catholic artists Same here.
Speaker 1:All right, maria, thanks for coming back.
Speaker 3:Thanks for having me.
Speaker 1:All right, we'll have this and we'll have a whole lot more next time here on Question of Faith.
