Stop Calling It Supremacy — It’s Terrorism | Part 7: Christianity Was a Weapon of Conquest

In Chapter 7 of the series, Chisom turns to the institution that blessed all of it, the church. The claim is that Christianity was not incidental to white terrorism but its moral machinery and a material instrument of conquest, the apparatus that turned terror into salvation so the people carrying it out believed they were doing the work of God, while the same faith, in the hands of the people it was used against, became the language of their freedom. It traces the charter from the papal bulls and the Doctrine of Discovery to the suspected graves at the church-run schools, the slave ship named the Jesus, the Jesuits of Georgetown who sold two hundred and seventy-two people in 1838, and the theology of apartheid, weighs the church’s own late and unenforced condemnations of slavery, and reads the reckoning now arriving, from the Vatican’s 2023 repudiation that left the bulls unrescinded to Pope Leo the Fourteenth’s first papal apology for the slave trade in May 2026. It closes by turning the Three Clarities on the converted, on an Africa that now holds the centre of the faith it was once handed at gunpoint, and asks whose religion it is now, how it arrived, and what is theirs to do with it. 

Transcript

0:03

In 2021 ground penetrating radar passed over the grounds of a former school in Kamloops, British Columbia, and registered what were believed to be as many as two hundred unmarked graves of children, none yet exhumed. Searches at other former schools across Canada have since indicated the suspected graves of thousands more in two government reckonings, one in Canada and one closed in the United States in 2024. Together, they have documented several thousand indigenous children who entered these schools, most of them church run, and never came home. Taken from their families to be stripped of their languages, their names, their identities, and their gods. Three centuries before Kamloops, the machinery was already at sea. England's first sustained slave trading voyages were run by John Hawkins from the deck of A royal warship called the Jesus, leased to him by Queen Elizabeth I, who rewarded his expeditions to seize and sell Africans with a coat of arms and bearing the image of a bound man. Hawkins held himself to be a devout Christian and required his crew to serve God daily. The ship carried his prayers and his captives in the same hold. And on the continent itself, when European powers came to divide Africa among themselves, the missionary very often arrived ahead of the soldier, learning the language, drawing the maps, and teaching a people to pray with their eyes closed. there is an old line about that. Credited both to Jomo Kenyatta and Desmond Tutu It goes, when the missionaries came, they had the Bible and we had the land. They said, let us pray, and we closed our eyes. When we opened them, we had the Bible and they had the land. For five centuries the cross travelled with the shape and the sword, and more often than not it went first because conquest needed not only to be won but to be blessed, and the church supplied the blessing. It supplied it for so long that the apology has only now begun to arrive. A few weeks ago, in May 2026, Pope Leo XIV issued the first purple apology to the For the church owns a role in legitimizing the slave trade, calling it a wound in Christian memory. This is an episode about that wound, about the religion that blessed the taking of the world, the machinery that turned terror into salvation, so that the men who burned the villages, who seized the people and took the children could believe. many of them sincerely that they were doing the work of God. Chisom Udeze And this is Overnight Wisdom. This is episode 7. This chapter is part of a series on the system I call white terrorism rather than white supremacy. And like the other episodes, it stands on its own. so if this is the first one you are hearing, you will not be lost. The chapter before it traced the system across colonialism, the operating system of racism, and the 400-year case of the Black American experience. This episode turns to the institution that blessed all of it, the church. let me say at the outset, what this episode is not. It is not an attack on faith. It is not an attack on the people who hold it. Because the historical record does not support that argument. And I am not interested in a record that the facts cannot carry. The claim is narrower and harder. It is that power took this particular religion and made it the moral engine of conquest. And we know it was the taking and not the faith itself that did the damage. Because the same religion, in the hands of the people it was used against, did the exact opposite. The book that blessed the slave ships also freed the people in its hold. Frederick Douglass, who knew both versions from the inside, drew the line in 1845 as sharply as it can be drawn between what he called the Christianity of this land and the Christianity of Christ, and said the difference between them was the widest possible, a line that was not America's alone, because wherever the faith was forced, the people it was forced on remade it into a language of their own freedom. So if we hold that line, everything in this episode follows. If we lose that line, this episode becomes a thing it is not, a quarrel with God, which is neither my argument nor my belief. I also want to be clear on where I stand. I am African, and like many Africans, I was raised inside the religion this episode names. The religion the conquest brought. This is not incidental to the argument. It is the argument's most uncomfortable destination, and I will get there by the end. So, first, let's look at the charter. Conquest needs a story, it can tell itself. No people sees itself as the villain, and the European powers that spent five centuries seizing the land and bodies of others were no exceptions. so before the taking, there had to be a reason the taking was righteous, and the church. Rothits. And when I say the church, I do not mean one institution. I mean Western Christianity in its established forms. the Catholic papacy, the Protestant crowns, the reformed churches. Because the most damning thing here is not that a single body did this. It is that the pattern repeats across all of them. The papacy wrote the charter. Protestant England sailed the slave ships, the Dutch Reformed Church blessed apartheid, not one church, But the whole of Christiandom- wherever it held power. It wrote it at the start almost literally. between fourteen fifty two and fourteen ninety three, three papal decrees, what the church calls bulls set the terms of the age of conquest. The first Dom Diverses issued by Pope Nicholas V in fourteen fifty two granted the Portuguese crown the right to reduce to perpetual slavery any Saracens, pagans, and other non believers it encountered. The second, the Romanus Pontifex, three years later extended that right down to the length of the African coast. The third, Inter caetera issued by Alexander VI in fourteen ninety three, the year after Columbus drew a line through the unmapped world and granted Spain dominion over the lands beyond its territories that the Pope had never seen and whose people he was learning of as he gave them away. Together, these decrees became what later lawyers would call the doctrine of discovery, the principle that a Christian nation took title to any land not already held by Christians simply by arriving on it. Because the people already living there who were not Christians did not count as owners. It is not a relic. The United States Supreme Court wrote the doctrine into American property law in eighteen twenty three and it has never fully been removed. The defenders of the church will object, and fairly so, that the record is not all one way, and they are right that it is not. in 1537, Pope Paul III Issued sublimis Deus, declaring the indigenous people of the Americas to be rational beings with souls and rights who must not be enslaved or robbed of their property, and calling the contrary view the work of the devil. Three centuries later, in 1839, Gregory the Sixteenth condemned the slave trade. These documents are real and they absolutely matter, and they do not rescue the institutions for three reasons. One, they were largely ignored, contradicted within a few years by the crown and the colonists and never enforced against them. Second, they were selective. Sublime's deals spoke of the indigenous of the Americas while the trade in Africans sailed on uninterrupted. And third, they were late and weakly heeded. The 1839 condemnation came more than three centuries into the trade, and the bishops of the American South read it so narrowly as a strike against the trade and not against slavery itself, so that it basically changed little on the ground where Catholic institutions remained slaveholders. The Jesuit of Georgetown had sold two hundred and seventy-two human beings. The year before that condemnation was even written, the church that could denounce slavery in principle went on owning and selling people in fact. A charter disowned in words and honored in deeds is still the charter. The doctrine was not only written, it was performed. In the Spanish Americas, the conquistadors carried a document called the Requeriemiento drawn up in fifteen thirteen, which they were required to read aloud to the people they had come to subdue. It informed them in a language they did not speak that the Pope had granted their land to the Spanish crown and they must submit to the church and the crown at once, and if they refuse, the war that followed, the deaths, the enslavement would be their own fault and not the crowns. It was also read to villages already emptied, from the decks of ships to shores too far away to hear, to people already in chains. its purpose was to make the conquest lawful in the eyes of God before it began. Underneath the legal machinery ran a theology that did deeper work. Because law tells you what you may do. And theology tells you that you are good for doing it. The same scripture was made to carry whatever the moment required. When African slavery needed a justification, Christians' interpreters reached into Genesis and produced the curse of Ham. The story of Noah cursing his descendants to servitude. And fix that curse against the plain text unto Africa and unto blackness, so that slavery could be presented not as a crime, But as the carrying out of a divine sentence. When conquest needed a justification, the church offered the civilizing mission. The idea that to take a people's land and labour while handing them the gospel was not theft but rescue. a fair exchange of the temporal for the eternal The hedin had souls, which was the entire point, because a soul could be saved and a people who could be saved could be conquered for their own good. And where the gospel proved inconvenient, it was edited. In 1807, a version of the scripture was printed for the enslaved in British Caribbean, remembered now as the Slave Bible, with the troublesome parts cut out. The book of Exodus, gone. The verses on freedom and equality, gone, leaving the commands to obey and to serve. it is the clarest surviving example of a wider habit. The pro-slavery catechism and the sermon written for the enslaved And the people who produced it understood exactly what the whole book would do in the hands of the people they were handing it to, which is the subtle confession from the conquerors themselves that the religion and its weaponization were two different things. the moral machinery, not a scatter of bad sermons, but a complete apparatus, legal at the top, and theological underneath, built to do one thing, to turn terror into righteousness, so that the seizure of a continent could be lived by the people carrying it out as obedience to God. That is the most dangerous thing a justification can do. It does not quiet the conscience. It recruits it. So now let's talk about the institution. A justification is not yet a machine. It tells the conquest it is right, but it does not by itself take the land or the child. For that, you need an institution with buildings and budgets and people. And the church was that too, not a bystander offering blessings from the side, but an owner, an operator, and a partner in the enterprise. if we remember where I started this episode with the children, let's talk about that for a little bit. From the 19th century into the late 20th, the governments of Canada, the United States, and Australia ran systems of boarding schools designed to take indigenous children from their families and remake them as something else. The aim was stated without embarrassment. The man who founded the model school in the United States, Richard Pratt, puts it

in a sentence that became the policy: 13:31

kill the Indian in him, and save the man. The children were forbidden their languages, stripped of their names, punished for their songs and their gods, and many of them died. At least 973 documented in the United States across more than 400 schools and several thousands in Canada. The true numbers in both countries is more than likely higher. These were not state institutions that happened to keep a chaplain. The schools were a joint enterprise of church and state, and in Canada, the churches ran the majority of them outright. The Catholic Church alone was responsible for most. And in 2021, the suspected graves began to surface, and they are still surfacing. The church did not bless this work from a distance. The church was its operator. and its hands. Where there was money in human beings, the church was in its trade. In eighteen thirty-eight, the Jesuit priest who owned and ran Georgetown, now one of the most prestigious universities in the United States, sold two hundred and seventy-two enslaved men, women, and children to plantations in Louisiana for $115,000 to clear the university's debt and keep its doors open. had owned enslaved people for more than a century by then. The historian Rachel Swarns who reconstructed the sale, called her account of it the story of the families who were enslaved and sold to build the American Catholic Church, because that was what the money did. Some of the most respected Catholic institutions in America stand in parts on the proceeds of a slave trade. That is not a metaphor, it is an accounting fact. On the African continent, the institutions arrived as the soft edge of a hard thing coming behind it. When Europe carved up Africa at the Berlin Conference of 1884, the missionary was frequently already there, having gone in first. And the order of arrival was not innocent. The mission learned the language the administrators would need. They mapped the rivers, the army would march along. They built the schools that taught a generation of people to look down on its own gods and up to Europe for salvation. And in country after country, the convert became the colony's first reliable subject. The mission schools did to the African child a quieter version of what Kamloops did to the indigenous one. The renaming, the reclothing the shame thought for the language of the home. This was not a side effect of the gospel reaching Africa. It was, in large part, how the conquest of Africa was administered. Not by every missionary. Some turned against the empire they had served and exposed its crime. And that countercurrents is real and I will come to it. But the institutions taking hold went in as the conquest advanced party more often than it went in as anything else. And where a system of racial domination needed the church to sanctify it, a church was ready. In South Africa, the white Dutch Reformed Church did not merely tolerate apartheid. It supplied its scriptures, teaching that God had separated. the races and willed them kept apart. And it lent that theology to the state for the length of apartheid. The church was not apartheid reluctant chaplain, it was one of its architects. So if you put this together, the shape is clear. The church held the land by the doctrine it had written. It held bodies as an owner and a seller. It held children in its schools. It held the conscience of empires and their official theology. This is not the record of an institution that lost its way and used by worse men. It is the record of an institution that was for five centuries a principle in the taking of the world. So let's talk white terrorism. This entire series has used one definition of terrorism since the first chapter, and I define terrorism as the systemic use of violence to control populations through fear. Everything in this episode has been violence in its service of control, and the seizure of land, and the trafficking of bodies, and the theft of children, and the breaking of cultures, all of it sustained across centuries and aimed. At the submission of whole people. So by the definition this series has held on to throughout, the conquest the church blessed and ran was terrorism and the church was not standing outside of it. But this episode adds something that the others could not, because religion does a kind of work that the law and the gun cannot. The soldier can make you obey because they have a gun. Only the priest can make you grateful. distinctive crime of the religious machinery of conquest is not that it added more violence, it is that it added meaning to violence. It told the conquered that your conquest was love, that the hand taking the land and the child was the same hand reaching down to save the soul. It told the conquerors that the cruelty was kindness so that terror could be carried out by the people who slept soundly because they believed that they were doing good. This is the deepest form of control there is. To rule a body, you need force. To rule the mind, you need a story the mind will defend on your behalf. The most powerful instrument of the conquest was never the musket. It was the conviction planted in the conquered and in the conqueror alike That the whole arrangement was the will of God. a people that have been taught its own subjection is holy does not need to be guarded as closely. It guards itself. So now I want to talk about what that book did in other hands. And I think it's important to recognize that this is where the argument turns. Because if this episode ended with what I've just said, then it would be false. I do want to note that the same religion that was forged into a weapon was in the hands of the people it was used against, forged into the thing that freed them. And this is not a soft concession at the end of an indictment. It is the proof the indictment depends on. A faith that was only ever a tool of conquest could not have done what this faith also did. The enslaved were handed an edited Bible, the Exodus cut out, and they found the Exodus anyway because you cannot hide a story that large. And they made of it the center of their own. The God of the slaveholder was the god of order and obedience, but the god the enslaved met in their own worship was the one who drowned Pharaoh's army and led a captive people out of bondage. And the spirituals they sang were not only comfort, they carried double meanings, a theology of deliverance, and the language of freedom the masters never intended to grant. The same church the enslavers built became in the hands of Black America the one institution the white South could not fully enter or control. And out of that church came the movement that broke segregation, led by its preachers, organized in its pews, and carried by its songs. It happened wherever the faith was forced. In Latin America, the priests who had blessed the conquest were answered centuries later by the Liberation Theologians who read the same gospel and found in it not the patience of the poor, but the demand for their justice. In South Africa, the church that wrote the theology of apartheid was answered by the church that named the theology a heresy. The Black and colored reformed churches that drafted the Belhar Confessions in 1982 and made the rejection of apartheid an article of faith, and by figures like Desmond Tutu, who turned the conqueror's own scriptures against the conqueror's own states. Across Africa, the converts did not stay the colony's obedient subject. The independent churches broke from the missions, Africanized the worship, and became again and again the seedbeds of the movement that demanded independence. This is what tells us that the faith and its weaponization were always separable. The enslavers knew it, which is why they edited the book. The enslaved knew it, which is why they found what had been cut. Douglass named the difference, and the difference he named was the difference between a religion. and the use made of it. The crime was never that people believed. the crime what was was done to belief by power to make it serve the taking of the world. As usual, I'm going to talk about what I anticipate as critiques and also complicity in this episode. So, I will make it as directly as I can. The first that I anticipate is that this is an attack on faith. It is not. I said it at the beginning, but it is also worth stating it again with the evidence now in. with everything I have shared up till now, because the whole of this last section is also part of that answer. If this were an argument against belief, I could not also hold up the faith of the enslaved, of the liberation theologians, of Desmond Tutu and the Belhar Church as the thing that freed them. The argument is against what power did to the faith not against the faith itself. And the people who blur that line are usually the ones who would rather defend the institution than examine it. the second critique that I anticipate is that every religion has been used this way, that Islam conquered, that empires of every creed have marched under a god. This is true, and yet it does not touch the argument. The subject of this episode is the specific machinery of the specific conquest that built the modern racial order. The one this series has traced from the very beginning, and that machinery was specifically Christian. That other faiths have their own reckonings to make is their reckoning, not a defence of this one. The third is that it is unfair to judge the people of the past by the standards of the present. It would be if the standards were only the present. They are not. The enslaved knew slavery was evil while it was happening. Bartolome de las Casas denounced the conquest of the Americas in the 16th century from inside the church. And he is a complicated witness because early on he proposed importing enslaved Africans to spare the indigenous people before he came to see that as the same sin and repented of it, which makes him not a saint, but something more useful, a man of the exact time who could see and change his mind and say so. The abolitionists were Christians arguing from the same Bible. There was never a moment when the only available verdict was approval. There were always people, very often the victims and very often believers, saying plainly that this was wrong and the institution heard them and chose the other way. The fourth is that the church also did enormous good. They built hospitals and schools and universities. They fed the poor. They opposed slavery in the end. And yes, some of this is true, and none of it is a defense. The good does not cancel the conquest, the way a man's charities do not cancel his theft. And much of what is offered as the good, the schools above all, where itself, the machinery. The very institution that taught the colonized to despise themselves. An institution can build a hospital and run a residential school in the same century This institution did. The fifth and the hardest is also that the colonized were not robbed of their religion but chose Christianity freely and hold it now by their own will. Listen, this deserves a careful answer, and I will take that next. So here I will also just mark the shape of the answer. A choice made under conquest by a people whose own gods have been outlawed and whose path to schooling was To advancement and safety runs through the church is a choice, but it is not a free choice. And what the descendants of that choice have done with the faith since, which is considerable, is a separate matter from how it first arrived. The sixth that I anticipate is that all of this is too long ago, to matter now. The bulls, five centuries gone, the sale two centuries gone, the schools closed, We must remember that the schools closed in living memory. The last of them in the 1990s. The graves are being found this decade. The doctrine was disowned three years ago. And the first apology for the slave trade came weeks ago. The wealth the conquest built is still wealth held by institutions that built it. None of this is the distance past. the reckoning is happening now. It is unfinished and it's happening in real time, which is essentially what I'm going to talk about next. Now this part is mine to save because it is also about my own. Africa is today the center of gravity of the Christian world. Africa now holds more Christians than any other region on earth, around seven hundred million people and rising, while the faith drains out of Europe that sent it. And Africans do not hold it loosely. In Nigeria, surveys find that nearly nine in ten Christians are in church every week. A devotion the old Christian heartlands of Europe and America lost long ago. The religion the conquest brought did not merely take root in Africa. It found in Africa its most fervent home, and Africans now carry it back. Planting churches in London and Houston, sending missionaries to the very nations that one sends missionaries to us. Some of the largest congregations in Britain are African. I want us to sit with what that means because it's not a simple thing and I'm not going to pretend that it resolves cleanly. There's a way to read that in a way that it indicates pure triumph. And it's not wrong. We were handed a weapon and we made it our own. We took the edited book and restored what had been cut, Africanized the worship, built churches that answer to no European authority, and turned the conqueror's religion into a living African faith that now evangelizes the conqueror's grandchildren. That is not the behavior of a defeated people. It is the Exodus move, the same one the enslaved made, performed on a continental scale. And here's the harder reading. The one I cannot talk myself out of. The deepest victory a conquest can win is not the land, because land can be taken back. The deepest victory is the day the conquered come to love the conqueror's God more than the conqueror ever did, to defend it, to spread it. to grieve its decline in Europe as a loss And to have so completely forgotten the ship it arrived on, that the question of how it came no longer feels worth asking. a conquest that ends with the conquered guarding the conqueror's face for them freely, forever, has not failed. It has succeeded more completely than its authors would have dared to imagine. I do not know which reading is the truer one. I suspect that both are true at once, which is the most honest thing I can say. And I want to be plain about what I'm not doing. I'm not telling any African that their faith is false or borrowed or that they do not truly own it. That is yes to know and not mind to assign. What I'm doing is that I am raising a premise that is worth considering honestly, As history rather than as accusation. Because the fact remains that a people that never examines how its most intimate beliefs arrived is easier to gaslight and easier to govern than one that does. So what I can offer are the three questions this whole series is built on and turn them here The first is identity. Whose faith is it now? After more than a century of African hands, African languages, African music, and African theology, the Christianity of Africa is not the Christianity that arrived. And to call it merely the colonizer's religion is to erase the work of every African who remade it. But it is yours the way a house built from the timber of your own felled forest is yours. And knowing the forest still absolutely matters. The second is context. See how it came. Hold the faith if you hold it, but hold it with your eyes open, knowing it arrived on the same ships as the chains, that it was used to teach your great grandparents shame, That the book they were first given had been edited So that they would obey. None of that is a reason to abandon it. all of it is a reason never again to hold it in the way it was first handed over, as a thing above question, brought by your betters. The Bible is not above question. And the third is power. What is yours to do? The freedom your ancestors were denied, the freedom to choose this faith or to refuse it, to shape it or to walk away from it, is yours now. Use it as a free act. Keep the faith on your own terms. Or do not keep it, but do it as a person choosing and not as the last question. Quiet step of a conquest still running its course. So I want to talk about what a reckoning will actually require. we see that the apologies have begun and they are not nothing. And yet they are not enough. And the distance between those facts is what I want to talk about now. Consider what has actually been said. In 2023, the Vatican reputated the doctrine of discovery, the 500-year-old charter of conquest, but it repudiated the doctrine while declining to formally rescind the three bulls the doctrine was built on. and Indigenous leaders said at once that a renunciation which leaves the document standing is a renunciation of very little. A few weeks ago, Pope Leo offered the first Papal apology for the church's role in the slave trade and called it a wound in Christian memory, which is a true and serious thing to say. But an apology is an account of the past. It is not yet an act in the present. And the test of whether a reckoning is real is whether anything is returned. Measure it against the one place a number exists. When the Jesuit 1838 slave sale came to light, the other pledged$100* million to the descendants of the people it had sold. by 2023, it had delivered roughly 40 million. and the foundation its setup had stated plainly that it is not pursuing payments to individuals. I do not raise this to mock the gesture because it is further than almost any comparable institution has gone. I raise it because it shows the shape of the gap exactly. The pledge is the apology. The 40 million against the hundred is the reckoning. And the reckoning is always smaller than the apology, and slower, and also more quiet and subtle. So you might wonder, what would a real reckoning require if the institution actually meant it? It would require the thing an apology is designed to avoid. The return of land the doctrine took, where it can be returned, The opening of every record, the school registers, and the mission archives and the burial books so that families can find your dead, which cost the church nothing but its privacy, and which is too often refused. The return of remains and the sacred objects taken from looted shrines now sitting in church and museum collections, and money, real money, actual cash, restitution rather than charity, paid to the descendants of the enslaved and the dispossessed as a debt owed and not a kindness offered. A reckoning is not measured by the depth of the sorrow expressed. It is measured by the size of the thing the powerful prove willing to give back. by that measure it has barely begun. model already exists and it was not built by the powerful. The white Dutch reformed churches did not volunteer to renounce the theology of apartheid. It was forced to by the Black and colored churches that declared that theology a heresy and would not relent until the mother church recanted. Which it finally did in nineteen eighty six. That is how these reckonings have actually come. Not as a gift from the institution, but as a demand it could no longer refuse. The apology arrives when the pressure grows greater than the cost of saying sorry. The restitution arrives. If it arrives at all, only when the pressure grows greater than the cost of paying. so in closing, I want to reiterate, the church went first, more often than not. This is the thing to hold on to under all of it. Not that some Christians did terrible things, which is true of every group of people who have ever lived, but that the institution itself, at the center of the conquest of the world, supplied the charter, ran the schools, sold the people, blessed the state, and told everyone involved. That it was the will of God. The genius of the machine was never the violence. Every empire had violence. The genius was the meaning, the story that made the violence feel like love, Planted so deeply in the conquered and the conqueror alike that the conquered now carry it back to the conquerors emptying churches and calls it their own. And it worked and it freed people both at once. The same book that justified the chains were read by the people inside them until they found a way out. That contradiction is not a flaw in the argument. It is the argument. The faith was never the crime. What power did to the faith was the crime, And the proof is that the same faith taken up by the people it was used against became the language they used to take themselves back. The apologies are arriving now. Five centuries late. A doctrine has now been disowned. A wound in Christian memory confessed from Rome. They are the beginning of something, no doubt. Or they are the end of nothing. And which one they turn out to be. will not be decided by the church. It never has been. It will be decided by whether the people the church conquered keep asking the questions. The apologies are built to close. And the only question that has ever moved an institution to give anything back, it's not about whether you are sorry. It's about what are you going to return. this is where I will leave this one. It is a heavy episode, like all the other episodes in this series. And I have not tried to make it lighter than it is. Sit with it, argue with it. That's what it's for. if this is the kind of thinking you want more of, I write a weekly newsletter called The Weekly Clarity, where I take one idea and turn it on the systems we actually live inside. I write on things from leadership, workplace, society, money, power, personal life. Clarity, the way I mean it and the way I engage with it is not comfort. It is about accountability. So you can subscribe at chisomudeze.com and you can find that as well in the show notes. If this episode gave you something or provoked your thoughts, send it to people who need to hear it and share it broadly so other people can find it too. And of course, follow overnight wisdom wherever you get your podcast. So the next episode finds you. I am Chisom Udeze And thank you so much for being here.