What the Synod Questions Reveal About the Vatican’s Views on Family

November 18, 2013

The 2014 worldwide synod on marriage and the family has made headlines not just because of its topic is so important, but because of the fact that the Vatican has, for the first time, encouraged bishops to consult the laity on these topics.  In advance of the synod, the Vatican has issued a letter to the bishops including a set of 40 questions in eight categories, including a section on same-sex marriages.

Many have lauded the Vatican for doing the right thing in consulting the laity, the people who are most directly affected by these topics.  One Australian writer, while praising the Vatican’s effort, has taken issue with the way the questions have been phrased.  Writing at the Australian Catholic website EurekaStreet.com, Andrew Hamilton, notes that the questionnaire reveals several challenges that the bishops face in addressing these topics.

The first issue he has is how the questions imagine what a modern family looks like.  He asserts that there is a

“. . . striking contrast between the ideal of the Christian family that it proposed and the reality of child rearing in our society.

“The document represents a fairly traditional Catholic theology of the family, setting it within a high theology and expressed in elevated language. . . .

“Many children are reared by single parent families, by serial parents, in unmarried partnerships, in blended families and in same sex relationships. Many Catholics, too, are married outside the Catholic Church.

“This contrast is significant because it makes it harder to argue persuasively that the rearing of children within a monogamous and enduring family is the normative state for all human beings rather than an ideal for the few. It makes more plausible the argument that state regulation and formalisation of marriage and family ought to be separated from church regulation and ceremonies. This in turn makes it more difficult to appeal in public conversation to arguments based on natural law.”

Hamilton’s second point is that the document’s view of the family is too nostalgic:

“It looks back to a period when marriage alone had legal sanction, most marriages were in churches, divorce was difficult if not impossible, to be born out of wedlock was a stigma, and there was no social support for raising children outside of marriage.

“Nostalgia tends to overlook the harsher aspects of relationships within many duly married families: the incidence of domestic violence, of loveless relationships, of neglected and abused children, the damaged health and early death of so many women, and the inequality of husband and wife.

“It is also easy to forget that critics of such family arrangements were motivated by concern for the human dignity of wives and children who were trapped in abusive relationships. They were led to press for divorce and for tolerance of different forms of child rearing by the failures in practice of the Christian ideal of marriage when embodied in law and custom.

“Whether changes in social mores have ultimately benefited or disadvantaged women and children is open to debate. But to ignore the failures of societies in which the Christian understanding of family life was imposed by law, and the ethical passion of many of its critics, is to underestimate the challenge facing Christian reflection on the family today.”

Hamilton’s third point is that the document fails to take into account economic contexts of families:

In an economic order that is constructed around the participation of individuals in the market and values people by their financial success, it is expected that both adult partners will work to sustain the economy. Those who cannot engage in paid work are stigmatised and their benefits kept very low.

“This shapes family life. For example, someone who came to Australia from a rural society where the family was the economic unit may have been one of nine or ten siblings, but in Australia will have only one or two children. And it will be normal for the children to be placed in child care so that both parents can work.”

Hamilton’s points are good one, and they highlight the fact that the Vatican  indeed does need to do this consultation.   For far too long, church teaching has ignored the social and cultural contexts of families, and how faithful lay people responded to these realities, even sometimes in opposition to official church teaching.  

A synod usually produces a teaching document for the church.  For the upcoming synod, it looks like church officials will have a lot more to learn than to teach.

–Francis DeBernardo, New Ways Ministry

 

 

 

 

 


In Australia, Shifting Leadership Leaves Marriage An Open Question

September 29, 2013

Kevin Rudd, left, and Tony Abbott, right.

After the defeat of former Prime Minister Kevin Rudd recently, anti-marriage equality leaders in Australia are using this moment to stall progress and leaving legislation for equal marriage rights an open question.

The incoming archbishop for Canberra and Goulburn called for a moratorium on any marriage related legislation. The Canberra Times reports that Archbishop-Elect Christopher Prowse publicly questioned a proposed bill that would equalize marriage rights because of the “fragile moment” that “heterosexual married life” is in. He continued:

” ‘I would be calling for more of a moratorium to suspend pending legislation so that we, over the next period of time, can discuss this in a more reasoned way, where both subjective and objective arguments can be put forward and discussed in an atmosphere of calm and reason, particularly holding forward the importance of traditional marriage and its role in society. ”’

Of note is the shift that Archbishop-Elect Prowse brings to the archdiocese from his predecessor Bishop Pat Power who, while opposing marriage equality, spoke kindly of gay and lesbian people. Power is on record as saying:

” ‘I think it is really important to honour homosexual people and to understand that if that is their orientation, that is the way God has made them’…

” ‘If they are expressing their sexuality in a particular way, I don’t know I would want to be too judgmental about that. I think God is often kinder in any judgments that would be made than sometimes other Christians are.’ “

Alongside ecclesial shifts are political ones. In mid-September elections, Kevin Rudd, who is Catholic and made a strong defense of marriage equality because of his faith only days before the election, lost a re-election bid for prime minister. His opponent, Tony Abbott who is also Catholic, ran on a strong record opposing equal rights for LGBT people. Many credit Abbott’s victory with the internal failings of Rudd’s Labor Party and not their positions on marriage equality.

It appears that marriage equality is stalled at the federal level, but LGBT advocates remain hopeful that provincial legislatures can pass laws in New South Wales and the Australian Capital Territory. Similar to the United States, progress on marriage will be ‘incremental’ according to one columnist in The Guardian.

Not yet accounted for are recent comments by Pope Francis that the Church should no longer focus on marriage politically, and perhaps this will mean there is room to grow equal rights in Australia under Abbott’s government. There is also the reality that the new prime minister’s openlylesbian sister is pressuring him to advance LGBT rights.

If you missed Bondings 2.0‘s coverage of Kevin Rudd’s faith-filled defense of marriage equality, you can watch the video clip here. It is well worth a view. 

–Bob Shine, New Ways Ministry


Australian Priest Excommunicated for LGBT Support Under Pope Francis

September 24, 2013

Fr. Greg Reynolds with his notification of excommunication

An Australian priest has been excommunicated for his support of women and LGBT people in the Catholic Church in a troubling development while many still celebrate Pope Francis’ inclusive-minded interview released last week.

Fr. Greg Reynolds received notification of his excommunication directly from the Vatican with no explanation provided in the Latin text. The Age notes that the notification is dated May 31, 2013, which is well into Pope Francis’ papacy and reports:

“Father Reynolds, who resigned as a parish priest in 2011 and last year founded Inclusive Catholics, said he had expected to be laicised (defrocked), but not excommunicated. But it would make no difference to his ministry.

” ‘In times past excommunication was a huge thing, but today the hierarchy have lost such trust and respect,’ he said.

” ‘I’ve come to this position because I’ve followed my conscience on women’s ordination and gay marriage.’ “

It appears that Fr. Reynolds’ archbishop in Melbourne did not submit anything to the Vatican about the priest, but that the priest was reported anonymously by someone else directly to the Congregation for the Doctrine of the Faith. Archbishop Denis Hart did say the excommunication is a consequence of Fr. Reynolds’ continuing to preach and celebrate Mass after he resigned from the priesthood.

Some speculate Fr. Reynolds’ trouble is because of his support for women’s ordination, and only marginally LGBT matters. Fr. Reynolds spoke to The Herald about his excommunication and broader efforts at renewal of the Catholic Church in Australia:

“ ‘Just from my own experience, I’m aware of a number of priests who share my belief and my guesstimate would be well over half of the Australian clergy would share that belief.’

“ ‘Understandably none of them haven’t spoken out publically about it because they fear they will suffer the same fate as myself.’…

” ‘I still love the church and am committed to it, I’m just trying to bring about in my own little way to help highlight some of the failing and limitations.’ “

Last week, Pope Francis’ interview with Jesuit publications was a hopeful sign for many that the Catholic Church was moving towards an era where it is less obsessed with rules and more in a posture of mercy and dialogue. Fr. Reynolds claims that interview makes his excommunication “outdated” as the two men are working for similar ends of renewal and reform. Still the excommunication formally remains.  Does this mean that Pope Francis’ positive words on LGBT issues won’t be translated into equally positive acts from the Catholic hierarchy?  Or was this decision made too early in his papacy to be a real indicator of his attitude?  What do you think?  Offer your thoughts in the  “Comments” section of this post.

–Bob Shine, New Ways Ministry


Australia’s Catholic Prime Minister Defends Marriage Equality

September 8, 2013

Prime Minister Kevin Rudd of Australia

As Australians cast their ballots this weekend, Prime Minister Kevin Rudd’s promise to pass marriage equality within 100 days of the election will be fresh on their mind. Rudd, who is Catholic, made a strong defense of equality on national television this past Tuesday while responding to an audience member’s question, and cited his Catholic faith at several points.

Abbot led in recent polls, but regardless of the election’s outcome, Rudd’s public witness as a practicing Catholic is worth celebrating. A full essay on why he evolved in favor of equal marriage can be read on The Australian‘s website.

A local Christian pastor asked the prime minister about his evolution on marriage equality on the popular Australian television show “Q&A,”  The pastor wondered whether this evolution was merely politicking to win votes,  BBC News reports that Rudd changed his position on the issue in May, while his opponent, Tony Abbot, remains sharply opposed to equal marriage rights.

You can view the video and text for key moments of the exchange this week on “Q&A” below.


After the pastor finished his question, Rudd first addressed the issue of sexual orientation using the language of an ‘informed conscience':

” ‘I concluded in my conscience — through an informed conscience and a Christian conscience — it was the right thing to do [supporting marriage equality] and let me tell you why. Number one, I do not believe people when they are born choose their sexuality…And therefore the idea that this is somehow an abnormal condition is just wrong. I don’t get that…Secondly if you accept that it is natural and normal for someone to be gay because that’s the way they are, then it follows from that I don’t think it is right to say that if these two folk here who are in love with each other and of the same gender should be denied the opportunity for legal recognition of the duration their relationship by having marriage equality.’ “

Afterwards, Rudd asked for clarification from the pastor on why Christians should oppose equal marriage rights. The pastor cited Scripture and ended with the challenge, “If you call yourself a Christian, then why don’t you believe the words of Jesus in the Bible?” The prime minister responded with a rejection of fundamentalism by saying:

“If I were to have that view, the Bible also says that slavery is a natural condition…For goodness sake, the human condition and social conditions change. What is the fundamental principle that the New Testament? It is one of universal love. Loving your fellow man. And if we get obsessed with a particular definition of that through a form of sexuality then I think we’re missing the centrality of what the gospel — whether you call it a social gospel, a personal gospel, or a spiritual gospel is all is all about…If you think homosexuality is unnatural condition then, frankly, I cannot agree with you based on any element of the science and, therefore, if a person’s sexuality is as they are made, then you’ve got to ask the second question: should their loving relationships be legally recognized and the conclusion I’ve reached is that they should.”

Prime Minister Rudd echoes the beliefs of many Catholics that same-gender relationships are both good and deserving of legal recognition from the government.

–Bob Shine, New Ways Ministry


QUOTE TO NOTE: Finding Hope in Overcoming Ugliness

June 16, 2013

computer_key_Quotation_MarksA few weeks ago, Bondings 2.0 reported on Australia’s Bishop Geoffrey Robinson’s call for a new Vatican Council to address the sex abuse crisis and sexuality generally.   Bishop Robinson led the investigation of Australia’s clergy sex abuse crisis, and the experience transformed his views on sex and power in the Catholic church.  Recently, Jamie Manson interviewed Bishop Robinson for The National Catholic Reporter.   At the close of the interview, Manson asked Robinson, “What keeps you hopeful?”  His answer:

‘Cardinal John Henry Newman, before he became a Catholic, wrote to a friend, ‘There is nothing on this earth so ugly as the Catholic Church and nothing so beautiful.’ We’ve all seen the ugliness, and abuse is one of the ugliest chapters of all, but I’ve also seen the beauty, mostly in all of the good people I’ve worked with over the years. I don’t want to just walk away and leave that beauty behind. So I’ll work to overcome the ugliness wherever I can.”

–Francis DeBernardo, New Ways Ministry


Australian Bishop Calls for Vatican III Council on Sexuality

June 1, 2013
Bishop Geoffrey Robinson

Bishop Geoffrey Robinson

Bishop Geoffrey Robinson, a retired auxiliary bishop of Sydney, Australia, has published a new book in which he calls for the Catholic church to institute a Third Vatican Council to discuss how to prevent sexual abuse in the church, which he proposes would also include re-examining a number of other sexual and gender-oriented topics, as well.  And he is starting a global movement to get Catholics to call for such an event.

Readers of Bondings 2.0 may remember that Bishop Robinson made headlines back in March of 2012 when he spoke at New Ways Ministry’s Seventh National Symposium in Baltimore and called for a total re-thinking of Catholic sexual morality.  He had previously been prominent because of his role as the Australian bishops’ representative to handle that country’s clerical sexual abuse crisis.  That experience helped him see the church and sexuality in a different light, and he wrote a book of his new insights, Confronting Power and Sex in the Catholic Church.

Australia’s The Age newspaper reports on his new initiative to seek a Vatican III Council. which Robinson calls “a Catholic spring”:

“Retired Sydney bishop Geoffrey Robinson has launched a petition for ordinary Catholics to seek another global church council like the 1960s reforming Vatican II council. But at ”Vatican III,’ he says, there must be as many lay people as bishops to make sure the hard questions get asked.

“He believes that only a ”Catholic spring’ like the revolutions that ended the Marcos regime in the Philippines, totalitarian governments in the Arab world and communism in eastern Europe will move the Vatican to make the changes that are needed.”

For Christ's SakeRobinson lays out his call for a new council in his new book, For Christ’s Sake: End Sexual Abuse in the Catholic Church … for Good, which will be published in Australia on Tuesday, June 4th.  The Age describes the publication:

“The book is about the powerful cultural factors that block the church from attacking the causes of abuse, rather than merely responding afterwards. Bishop Robinson believes the church is still trying to ‘manage’ the problem rather than confront it.

” ‘Ultimately the only way to deal with abuse is prevent it. Once it’s happened, anything you do is second-rate – you can’t cure it or restore people to the way they were before,’ Bishop Robinson said.

“The biggest obstacles he identifies are papal infallibility, obligatory celibacy, the professional priestly caste, the absence of the feminine throughout the church, and an immature morality based on authority rather than people taking responsibility.”

Bishop Robinson’s efforts toward a Vatican III are supported by two other Australian prelates: Bishops Pat Power of Canberra and Bill Morris of Toowoomba. A change.org petition has already been launched in Australia for lay people to endorse the need for a Council. With no publicity it has received 10,000 signatures in about two weeks.  U.S. and European versions of the petition will be launched this summer, and Bondings 2.0 will let you know about these developments as soon as they are announced.

You can learn more about Bishop Robinson and his ministry byvisiting his website.

New Ways Ministry supports Bishop Robinson’s call for a new Council with lay participation.  The only way that our church can heal is if all the voices on the many diverse forms of sexuality are heard and considered.

–Francis DeBernardo, New Ways Ministry

Related articles:

March 28, 2012: NCR Editorial and Columnist Support Bishop Robinson’s Symposium Call to Re-think Sexuality

March 22: Symposium Provides “Shot in the Arm” for Participants

March 17, 2012: Bishop, Governor, and Theologian Highlight Symposium’s Second Day

 

 

 


Australian Priest Publicly Endorses the Goodness of Same-Gender Relationships

May 7, 2013

Fr. Michael Fallon

A priest in Australia is calling for public recognition of same-gender relationship and says they should be celebrated joyfully.  While not extending this recognition to marriage, he advances the Catholic position by speaking to the goodness of these couples’ relationships.

Fr. Michael Fallon’s comments were reported in The Canberra Times:

“In a notable departure from the public teachings of some church authorities, Dickson-based priest Michael Fallon called for a ‘public celebration of committed love for homosexual couples’, saying he feared ordinary people were being driven away from the Catholic faith by views they saw as hardline and irrelevant.’…

“‘[The public should offer] not just recognition, but joy, public joy in their communion with each other, that’s the least we can offer people,’ he said.”

He credits time as university chaplain, including ministry with LGBT students, as a key step in overcoming personal homophobia. He also appeals to his academic work as a scripture scholar for his position:

“…there were church authorities who saw homosexual behaviour and partnerships as immoral, but many priests he spoke to supported recognition of committed same-sex relationships.

“He said biblical references to homosexuality should be seen within the context of the time, rather than taken literally. ‘When Paul spoke about homosexual behaviour, the key is what was he actually speaking about? Did he know about two adults lovingly committing themselves to each other? We haven’t the faintest idea, and it’s quite unlikely,’ he said.”

This Australian priest is the latest among clergy calling for legal protections of LGBT people, with several bishops supporting civil unions in recent months and other priests speaking strongly for a rethinking of the Church’s sexual ethics.

–Bob Shine, New Ways Ministry


Formation of Gay-Straight Alliances Should Be Top Priority at Catholic Schools

February 6, 2013

National Gay-Straight Alliance DayToday is National Gay-Straight Alliance Day.  February 6th has been marked by a coalition of youth advocacy organizations to raise awareness for the need of such organizations in our schools. Catholic schools are no exception.

The Gay, Lesbian, and Straight Education Network highlights the challenges posed to gay, lesbian, and transgender students:

  • “More than 85 percent of LGBT students have been verbally harassed;
  • Nearly 20 percent of LGBT students were physically assaulted by their peers at school;
  • Almost 40 percent of LGBT students reported that faculty and staff never intervene when homophobic language is used in their presence;
  • Nearly 30 percent of LGBT students reported missing at least one entire school day because they felt unsafe.”

Those behind National Gay-Straight Alliance Day propose expanding the presence of GSAs at schools to combat negative experiences and provide greater safety:

“Violence and discrimination against LGBT students is the rule, not the exception, in American schools. It is a national disgrace that students feel threatened in school simply because of their real or perceived sexual orientation or gender identity.  While Americans need to know that thousands of students each day go to school or college and endure LGBT violence and harassment, they must also know that GSAs are a tool in helping end violence and that these student groups save lives.”

Nearly half of Catholic colleges in the United States offer gay-friendly resources (here is a full listing by New Ways Ministry) and there are many GSA-style groups in Catholic high schools,  but the establishment of support groups remains a conflict for many schools.

In Canada, the province of Ontario passed legislation in mid-2012 mandating that all schools allow student clubs focused upon sexual orientation or gender identity. Catholic schools, which are funded by the government, were included in the law, but critics claim they have failed to provide anti-bullying or school spirit groups with an explicit LGBT focus. The Hamilton Spectator reports on this criticism and the government’s firm enforcement of the law:

“But according to local activist Deirdre Pike, [not naming the support clubs "gay-straight alliances"] could leave students feeling excluded and without the support they need…

“‘Until they get intentional about naming these groups, the silence will continue.’

“The education minister’s office, meanwhile, says the legislation is “clear” about the government’s commitment to safe, inclusive and accepting schools for all students, including those who are LGBT.”

In Australia, Daniel Torcasio is speaking about his troubling experiences teaching at an all-male Catholic high school where homophobic speech, bullying, and discriminatory employment practices were commonplace. The former teacher details one incident in 2009 for The Star Observer:

“‘A 13-year old kid came to me and told me he was gay. He’d only told his family and a few close friends, and told me so that if he was ever bullied at school someone would understand the situation and be able to help,’ Torcasio said.

“‘Naturally I took it to the school leadership, who then went to the Catholic Education Office…’

“‘The reply back from them was that we were never to mention matters like this again. That kid could’ve come to me as a cry for help – if he’d said he was suicidal or that he was being bullied, we would’ve been told to help him in any way we could, but because he was gay, we weren’t ever to discuss it,’ he said.”

Torcasio also left that position because of policies against gay staff that created a culture of silence for fear of termination:

“‘I was fairly open about my sexuality in the staff room, but I couldn’t let one detail of my private life slip to my students. If I’d mentioned my sexuality to someone or a parent had complained, I would have lost my job,’ he said.

“Torcasio claimed the ‘Catholic ethos’ stipulation in teacher’s contracts was only enforced on gay teachers.”

Torcasio, an alumnus of the high school, had returned to teach at the school after fifteen years expecting students would be more accepting than when he was a student and experienced severe bullying. He was disturbed by a continued culture of homophobia. The Catholic school district officially has no policy on LGBT students other than bland language regarding Catholic values.

Clearly, the common thread in these stories is the desperate need for students, educators, and parents to speak up. In Catholic schools, the establishment of gay-straight alliances that provide safe spaces for LGBT and questioning students, allow peer support to emerge, and create respectful atmospheres should be a top priority.

–Bob Shine, New Ways Ministry

Related recent post

February 1: Raising LGBT Standards in Catholic Schools


Don’t Ask, Don’t Tell in Sydney’s Catholic Schools

January 26, 2013

When the topic of religious exemptions from anti-discrimination laws comes up, some people will argue for such measures,citing religious liberty of church institutions.  However,  what often goes unnoticed in such a discussion is the effect on human beings who are affected by such exemptions.

sssshThe Sydney Morning Herald in Australia recently published a story in which the reporter interviewed lesbian and gay people who work in Catholic schools, and who, because their employers are allowed to discriminate, must live lives of secrecy and fear.

The stories are heartbreaking:

“When they first moved in together, Mike and his partner, who were both Catholic school teachers in Sydney, took some unusual steps to conceal their sexuality.

” ‘We set up our house with two bedrooms so if any colleagues came over we could pretend we were just flatmates,” he said.

“Mike now works in an independent school, where he is open with staff, though not students, about his sexuality. His partner, who still works in the Catholic system, is more guarded.

” ‘He’s not able to take a day off work if I am sick. He has to be very guarded as to who he reveals his lifestyle to.’ ” . . . .

“Daniel Torcasio openly discussed his male partner with colleagues while working as a teacher at a Melbourne Catholic boys school, but hid the truth from students: ” ‘They want to know about your life and what you’ve done on the weekend … there was one stage where I referred to my male partner as she or her … I remember thinking “I’m an adult here and I’m lying”.” He too chose to leave eventually.”

What is worse, though, is an almost cavalier approach to the problem that Catholic officials seem to take.  Instead of acknowledging the complexity of the situation, one such official has tried to make it a case of black and white clarity:

“Greg Whitby, executive director of schools with the Parramatta Diocese, said expectations of Catholic schools were clearly communicated to applicants and that teaching contracts featured clauses stipulating employees ‘adhere and observe the principles and moral standings and teachings of the Catholic Church.’ ”

Such an attitude of clear-cut simplicity does not to service the variety of elements involved in such a situation:  the faith of the employee, the desire to be of service, the emotional and spiritual needs of the individual, the opportunity for betterment that a school could have, to name a few.

Our church needs more leaders who are more pastoral in their approach, evaluating all of the factors involved in the situation.  We certainly don’t need leaders who are bureaucrats.

–Francis DeBernardo, New Ways Ministry


Australian Catholic Priest Re-Launches Campaign to End ‘Gay Panic’ Defense

July 13, 2012

An Australian Catholic priest has re-activated his signature campaign to eliminate the “gay panic” defense as a legal maneuver to decrease murder charges to manslaughter if the accused person says that he acted in response to a homosexual advance by the victim.

Father Paul Kelly

Father Paul Kelly of Maryborough, Queensland, is renewing his efforts to eliminate that provision in his Australian state because of change of government and policy there.

PinkNews.co.uk reports that a new political party, the Liberal National Party (LNP), is now in power in Queensland and the new Attorney General is not as favorable to the change as the previous Labour party official was:

“[Fr. Kelly] has relaunched his campaign following remarks by the new Queensland Attorney-General Jarrod Bleijie that changes to the gay panic law were unnecessary, saying the previous administration had used it as a ‘political football.’ ”

According to Fr. Kelly, prior to the election, the current Premier said he thought a change to the law was “certainly worthy of sensible consideration and we will look at it.”   Fr. Kelly attributes the reversal in policy to a change in the party’s position:

“Sadly, it appears that the more extreme elements of the LNP have hijacked the party’s position on reforming this archaic law. . . .

“An expert committee looked at the issue and recommended changes – which were accepted by the previous government – to remove doubts about the use of the gay panic defence.

“The Premier appears to be going against the wishes of the public, with more than 75 per cent of Queenslanders saying in a Courier-Mail poll that the gay panic defence should be struck out.”

Fr. Kelly is collecting signatures on the popular Change.org website for petitions.  You can access the petition here. He commented on the success of the earlier petition campaign which attracted 26,000 signatures:

“The most uplifting aspect of my Change.org campaign was that it united disparate elements of the community – young and old, right and left, gay and straight – in speaking out against a discriminatory, offensive law.”

Fr. Kelly is aiming to collect 40,000 signatures and has said he is available to deliver them to the Premier personally.  Change.org has noted that his previous campaign was the largest one ever in Queensland and one of the largest ever in Australia.

Bondings 2.0 reported earlier this year when Fr. Kelly initiated the campaign.  You can read that posting here.

–Francis DeBernardo, New Ways Ministry


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