 Well, back on the, so back to, so you mentioned apostolic succession as something initially it seemed to, oh, this is, you know, one of the, this is a positive, but as you get into this, this church group, you're starting to see some more of the negatives with some of these different things. Somewhere along the line, I'm guessing apostolic succession was not as important anymore, which I know this, that is a really big deal to a lot of these different church groups, right? It is. It is. Somewhere along the line is like, oh, actually, maybe this isn't as important. What changed your mind? What changed there? It wasn't that it wasn't as important. It was that it's not what the early Christians teach. That's what, yeah, see, see, the interesting thing is when I originally read the early Christians on my own, I was not convinced of apostolic succession in the way that it is taught. Of course, I didn't know what it meant. I'd heard the expression, apostolic succession, and then I see they talk about succession of bishops and all of that. And I thought, oh, well, this is maybe what it's meant. But no, then when we got around the Anglicans and the Orthodox and all that, what they mean by apostolic succession is, yeah, you aren't validly ordained unless, yeah, you've been ordained by someone who was ordained by someone who you can trace yourself all the way back to one of the apostles who ordained. And so you've got this kind of line that this, you know, chain of apostolic succession is passed through on the ordination, okay? And so you're not really validly ordained. And so therefore it's not, I don't know, the Anglicans would not say this, but the Orthodox say it's not a valid communion, you know, that you're having in your church if the minister who is presiding was not ordained to apostolic succession. But what the early church, but what they're talking about is who ordained whom. I realized it was when I was working on the dictionary, okay, so I'm starting over fresh. I go to the Antionising Fathers. I start in chronological order from the beginning, okay? And I'm just writing these quotes on a Jillian subject, you know, anything I thought was important. And, you know, since I was Anglican, I was trying to be very neutral on both from the Catholic side, small C Catholic and the Protestant side. I was, you know, just what do they say? And I was thinking of topics that were of interest to Catholic Orthodox Anglican, topics that were interested of interest to Anabaptists, to Baptists, whatever, you know, just things that would be of interest. So I had, you know, one of them was apostolic succession. So I'm looking at the quotes and I'm realizing, okay, they're not talking about who ordained whom. When they, their list of succession is a list of who followed whom in office, not who ordained whom. So like, normally, a person stayed in office till he died. So they didn't ordain their successor. You know, it doesn't have anything to do with the laying on of hands by someone who's been, you know, someone got zapped by the apostles and then they can zap the next person, that kind of thing. They're not talking about that at all. And the only reason they even bring it up at all is because the Gnostics, they had, you know, these weird strange doctrines, I mean, so strange that you can hardly call them Christian. I mean, it's like the God of the Old Testament is not the same God as the God of the New Testament and they rejected most of the books of the New Testament and stuff like that. But anyway, Jesus never came in the flesh for, you know, anyway, their teachers were saying, oh, well, yeah, I was a companion of Paul and, you know, we got this from the apostles. And so Irenaeus's response was, well, our church is, we can show the succession of the bishops that we can trace ourselves to the apostles. He's talking about the doctrine, you know, that this person got his doctrine from the apostles, and then this one got it from that guy and all of that. Yeah, where is your list? Where did you, you came from nowhere? You know, you just popped up and you come up with this doctrine, we can trace ourselves back to the apostles. But he's not talking about ordination that, yeah, this made your ordination valid or invalid. It was that, yeah, you're carrying on the historical faith that's being handed down from the apostles. And it's a good argument. I mean, Irenaeus wrote about 170, 180 somewhere in there. It's a very good argument, just 70 years after the apostle John died. Now, it breaks down when you get, you know, 300, 400, 1,000, 1,500 years. Well, yeah, you're not necessarily still carrying it on. In fact, you can show very positively, you're not teaching what they taught back back then. So I saw that when I worked on the dictionary of Verde Christian beliefs that, okay, yeah, this teaching that the Catholic Church, the Orthodox, the Anglicans, that they have on Apostolic Secession, it's just, it's not what the early Christians are saying. It's, yeah, that's totally false. It's invalid. And so, yeah, so from that point, yeah, it was of no particular importance to me. Now, not everyone in our church, I had not tried to necessarily convince them. Some of them still felt fairly strong about it. And so I did not want to split the church over. You know, we had a nice group there. I mean, eventually, I guess I did make an issue of it. And it did kind of create a stir in the church. And then at that point is when we broke up, because it was like, okay, if Apostolic Secession isn't important, which it's not, and it's not even valid. I mean, I realized looking at my scroll, it's like, this is fake. I mean, it's purporting to say who ordained whom. Well, we don't even have a record. Their record is who followed whom in office. There's no record of who did the ordaining. Oh, yeah. Okay. So, and there's big gaps in the historical record that they've filled. And they've, I just realized this isn't even valid. That's so ironic, though, that you're kind of coming to terms with this, while an Anglican priest, and while you're actually writing the one book that identifies you as such, and in that process of re-going through the early church fathers, you know, the Nicene Fathers, is actually when you started re-evaluating this and saying, wait, I'm actually reading this wrong. Or like, I got this wrong. Yeah. That's fascinating to me.