+JMJ +
Cardinal Burke and Bishop Schneider have published a Declaration of truths. One that can be seen as an indirect rebuke Pope Francis.
I will post the text when I have the opportunity.
I wonder if this is a result of the open letter?
I also wonder how the likes of David Armstrong will spin it.
P^3
Explanatory note
In our time the Church is experiencing one of the greatest spiritual epidemics, that is, an almost universal doctrinal confusion and disorientation, which is a seriously contagious danger for spiritual health and eternal salvation for many souls. At the same time one has to recognize a widespread lethargy in the exercise of the Magisterium on different levels of the Church’s hierarchy in our days. This is largely caused by the non-compliance with the Apostolic duty - as stated also by the Second Vatican Council - to “vigilantly ward off any errors that threaten the flock” (Lumen gentium, 25).
Our time is characterized by an acute spiritual hunger of the Catholic faithful all over the world for a reaffirmation of those truths that are obfuscated, undermined, and denied by some of the most dangerous errors of our time. The faithful who are suffering this spiritual hunger feel themselves abandoned and thus find themselves in a kind of existential periphery. Such a situation urgently demands a concrete remedy. A public declaration of the truths regarding these errors cannot admit a further deferral. Hence we are mindful of the following timeless words of Pope Saint Gregory the Great: “Our tongue may not be slack to exhort, and having undertaken the office of bishops, our silence may not prove our condemnation at the tribunal of the just Judge. (…) The people committed to our care abandon God, and we are silent. They live in sin, and we do not stretch out a hand to correct.” (In Ev. hom. 17: 3. 14)
We are aware of our grave responsibility as Catholic bishops according to the admonition of Saint Paul, who teaches that God gave to His Church “shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love” (Eph. 4: 12-16).
In the spirit of fraternal charity, we publish this Declaration of truths as a concrete spiritual help, so that bishops, priests, parishes, religious convents, lay faithful associations, and private persons as well might have the opportunity to confess either privately or publicly those truths that in our days are mostly denied or disfigured. The following exhortation of the Apostle Paul should be understood as addressed also to each bishop and lay faithful of our time, “Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses. I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ” (1 Tim. 6: 12 - 14).
Before the eyes of the Divine Judge and in his own conscience, each bishop, priest, and lay faithful has the moral duty to give witness unambiguously to those truths that in our days are obfuscated, undermined, and denied. Private and public acts of a declaration of these truths could initiate a movement of a confession of the truth, of its defense, and of reparation for the widespread sins against the Faith, for the sins of hidden and open apostasy from Catholic Faith of a not small number both of the clergy and of the lay people. One has to bear in mind, however, that such a movement will not judge itself according to numbers, but according to the truth, as Saint Gregory of Nazianzus said, amidst the general doctrinal confusion of the Arian crisis, that “God does not delight in numbers” (Or. 42:7).
In giving witness to the immutable Catholic Faith, clergy and faithful will remember the truth that “the entire body of the faithful cannot err in matters of belief. They manifest this special property by means of the whole peoples' supernatural discernment in matters of faith, when from the Bishops down to the last of the lay faithful they show universal agreement in matters of faith and morals” (Second Vatican Council, Lumen gentium, 12).
Saints and great Bishops who lived in times of doctrinal crises may intercede for us and guide us with their teaching, as do the following words of Saint Augustine, with which he addressed Pope Saint Boniface I, “Since the pastoral watch-tower is common to all of us who discharge the office of the episcopate (although you are prominent therein on a loftier height), I do what I can in respect of my small portion of the charge, as the Lord condescends by the aid of your prayers to grant me power” (Contra ep. Pel. I, 2).
A common voice of the Shepherds and the faithful through a precise declaration of the truths will be without any doubt an efficient means of a fraternal and filial aid for the Supreme Pontiff in the current extraordinary situation of a general doctrinal confusion and disorientation in the life of the Church.
We make this public Declaration in the spirit of Christian charity, which manifests itself in the care for the spiritual health both of the Shepherds and of the faithful, i.e., of all the members of Christ’s Body, which is the Church, while being mindful of the following words of Saint Paul in the First Letter to the Corinthians: “That there might be no division in the body, but the members might be mutually careful one for another. If one member suffers any thing, all the members suffer with it; or if one member is honored, all the members rejoice with it. Now you are the body of Christ, and individually members of it” (1 Cor. 12: 25 - 27), and in the Letter to the Romans: “As in one body we have many members, but all the members have not the same office: So we being many, are one body in Christ, and every one members one of another. And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith; or ministry, in ministering; or he that teaches, in doctrine; he that exhorts, in exhorting; hating that which is evil, cleaving to that which is good. Loving one another with the charity of brotherhood, with honor preventing one another. In carefulness not slothful. In spirit fervent. Serving the Lord” (Rom. 12: 4 - 11).
The Cardinals and Bishops who sign this “Declaration of the truths” entrust it to the Immaculate Heart of the Mother of God under the invocation “Salus populi Romani” (“Salvation of the Roman People”), considering the privileged spiritual meaning which this icon has for the Roman Church. May the entire Catholic Church, under the protection of the Immaculate Virgin and Mother of God, “fight intrepidly the fight of the Faith, persist firmly in the doctrine of the Apostles and proceed safely amidst the storms of the world until she reaches the heavenly city" (Preface of the Mass in honor of the Blessed Virgin Mary “Salvation of the Roman people”).
May 31, 2019
- Cardinal Raymond Leo Burke, Patron of the Sovereign Military Order of Malta
- Cardinal Janis Pujats, Archbishop emeritus of Riga
- Tomash Peta, Archbishop of the archdiocese of Saint Mary in Astana
- Jan Pawel Lenga, Archbishop-Bishop emeritus of Karaganda
- Athanasius Schneider, Auxiliary Bishop of the archdiocese of Saint Mary in Astana
(PDF here)
Declaration
“The
Church of the living God - the pillar and the bulwark of the truth”
(1 Tim 3:15) Declaration of the truths relating to some of the most
common errors in the life of the Church of our time
The
Fundamentals of Faith
1.
The right meaning of the expressions ‘living tradition,’ ‘living
Magisterium,’ ‘hermeneutic of continuity,’
and ‘development of doctrine’ includes the truth that whatever
new insights may be expressed
regarding the deposit of faith, nevertheless they cannot be contrary
to what the Church has always proposed in the same dogma, in the same
sense, and in the same meaning (see First Vatican Council, Dei
Filius, sess. 3, c.
4: “in
eodem dogmate, eodem sensu, eademque sententia”).
2.
“The meaning
of dogmatic formulas
remains ever true and constant in the Church, even when it is
expressed with greater clarity or more developed. The faithful
therefore must shun the opinion, first, that dogmatic formulas (or
some category of them) cannot signify truth in a determinate way, but
can only offer changeable approximations to it, which to a certain
extent distort or alter it; secondly, that these formulas signify the
truth only in an indeterminate way, this truth being like a goal that
is constantly being sought by means of such approximations. Those who
hold such an opinion do not avoid dogmatic relativism and they
corrupt the concept of the Church's infallibility relative to the
truth to be taught or held in a determinate way.” (Sacred
Congregation for the Doctrine of the Faith,
Declaration “Mysterium Ecclesiae” in defense of the Catholic
doctrine on the Church against certain errors of the present day,
5).
The
Creed
3.
“The Kingdom of God begun here below in the Church of Christ is not
of this world whose form is
passing, and its proper growth cannot be confounded with the progress
of civilization, of science
or of human technology, but it consists in an ever more profound
knowledge of the unfathomable riches of Christ, an ever stronger hope
in eternal blessings, an ever more ardent response to the love of
God, and an ever more generous bestowal of grace and holiness among
men. The deep solicitude of the Church, the Spouse of Christ, for the
needs of men, for their joys and hopes, their griefs and efforts, is
therefore nothing other than her great desire to be present to them,
in order to illuminate them with the light of Christ and to gather
them all in Him, their only Savior. This solicitude can never mean
that the Church conforms herself to the things of this world, or that
she lessens the ardor of her longing of her Lord and of the eternal
Kingdom” (Paul VI, Apostolic letter Solemni
hac liturgia (Credo of the People of God),
27). The opinion is, therefore, erroneous that says that God is
glorified principally by the very fact of the progress in the
temporal and earthly condition of the human race.
4.
After the institution of the New and Everlasting Covenant in Jesus
Christ, no one may be saved by obedience to the law of Moses alone
without faith in Christ as true God and the only Savior of humankind
(see Rom 3:28; Gal 2:16).
5.
Muslims and others who lack faith in Jesus Christ, God and man, even
monotheists, cannot give to God the same adoration as Christians do,
that is to say, supernatural worship in Spirit and in Truth (see Jn
4:24; Eph 2:8) of those who have received the Spirit of filial
adoption (see Rom 8:15).
6.
Spiritualities and religions that promote any kind of idolatry or
pantheism cannot be considered either as “seeds” or as “fruits”
of the Divine Word, since they are deceptions that preclude the
evangelization and eternal salvation of their adherents, as it is
taught by Holy Scripture: “the god of this world has made blind the
minds of those who have not faith, so that the light of the good news
of the glory of Christ, who is the image of God, might not be shining
on them” (2 Cor 4:4).
7.
True ecumenism intends that non-Catholics should enter that unity
which the Catholic Church already indestructibly possesses in virtue
of the prayer of Christ, always heard by His Father, “that they may
be one” (John 17:11), and which she professes in the Symbol of
Faith, “I believe in one Church.” Ecumenism, therefore, may not
legitimately have for its goal the establishment of a Church that
does not yet exist.
8.
Hell exists and those who are condemned to hell for any unrepented
mortal sin are eternally punished there by Divine justice (see Mt
25:46). Not only fallen angels but also human souls are damned
eternally (see 2 Thess 1:9; 2 Pet 3:7). Eternally damned human beings
will not be annihilated, since their souls are immortal according to
the infallible teaching of the Church (see Fifth Lateran Council,
sess. 8).
9.
The religion born of faith in Jesus Christ, the Incarnate Son of God
and the only Savior of humankind, is the only religion positively
willed by God. The opinion is, therefore, wrong that says that just
as God positively wills the diversity of the male and female sexes
and the diversity of nations, so in the same way he also wills the
diversity of religions.
10.
“Our [Christian]
religion effectively
establishes with God an authentic and living relationship which the
other religions do not succeed in doing, even though they have, as it
were, their arms stretched out towards heaven” (Paul VI, Apostolic
Exhortation Evangelii
nuntiandi, 53).
11.
The gift of free will with which God the Creator endowed the human
person grants man the natural right to choose only the good and the
true. No human person has, therefore, a natural right to offend God
in choosing the moral evil of sin, the religious error of idolatry,
blasphemy, or a false religion.
The
Law of God
12.
A justified person has the sufficient strength with God’s grace to
carry out the objective demands of the Divine law, since all of the
commandments of God are possible for the justified. God’s grace,
when it justifies the sinner, does of its nature produce conversion
from all serious sin (see Council of Trent, sess. 6, Decree
on Justification,
c. 11; c. 13).
13.
“The faithful are obliged to acknowledge and respect the specific
moral precepts declared and taught by the Church in the name of God,
the Creator and Lord. Love of God and of one’s neighbor cannot be
separated from the observance of the commandments of the Covenant
renewed in the blood of Jesus Christ and in the gift of the Spirit”
(John Paul II, Encyclical Veritatis
splendor,
76). According to the teaching of the same Encyclical the opinion of
those is wrong, who “believe they can justify, as morally good,
deliberate choices of kinds of behavior contrary to the commandments
of the Divine and natural law.” Thus, “these theories cannot
claim to be grounded in the Catholic moral tradition” (ibid.).
14.
All of the commandments of God are equally just and merciful. The
opinion is, therefore, wrong that says that a person is able, by
obeying a Divine prohibition - for example, the sixth commandment not
to commit adultery - to sin against God by this act of obedience, or
to morally harm himself, or to sin against another.
15.
“No circumstance, no purpose, no law whatsoever can ever make licit
an act which is intrinsically illicit, since it is contrary to the
Law of God, which is written in every human heart, knowable by reason
itself, and proclaimed by the Church” (John Paul II, Encyclical
Evangelium,
vitae,
62). There are moral principles and moral truths contained in Divine
revelation and in the natural law which include negative prohibitions
that absolutely forbid certain kinds of action, inasmuch as these
kinds of action are always gravely unlawful on account of their
object. Hence, the opinion is wrong that says that a good intention
or a good consequence is or can ever be sufficient to justify the
commission of such kinds of action (see Council of Trent, sess. 6 de
iustificatione,
c. 15; John Paul II, Apostolic Exhortation, Reconciliatio
et Paenitentia,
17; Encyclical Veritatis
Splendor,
80).
16.
A woman who has conceived a child within her womb is forbidden by
natural and Divine law to kill this human life within her, by herself
or by others, whether directly or indirectly (see John Paul II,
Encyclical Evangelium
Vitae,
62).
17.
Procedures which cause conception to happen outside of the womb “are
morally unacceptable, since they separate procreation from the fully
human context of the conjugal act” (John Paul II, Encyclical
Evangelium
Vitae,
14).
18.
No human being may ever be morally justified to kill himself or to
cause himself to be put to death by others, even if the intention is
to escape suffering. “Euthanasia is a grave violation of the law of
God, since it is the deliberate and morally unacceptable killing of a
human person. This doctrine is based upon the natural law and upon
the written word of God, is transmitted by the Church's Tradition and
taught by the ordinary and universal Magisterium” (John Paul II,
Encyclical Evangelium
Vitae,
65).
19.
Marriage is by Divine ordinance and natural law an indissoluble union
of one man and of one woman (see Gen 2:24; Mk 10:7-9; Eph 5:31-32).
“By their very nature, the institution of matrimony itself and
conjugal love are ordained for the procreation and education of
children, and find in them their ultimate crown” (Second Vatican
Council, Gaudium
et spes,
48).
20.
By natural and Divine law no human being may voluntarily and without
sin exercise his sexual powers outside of a valid marriage. It is,
therefore, contrary to Holy Scripture and Tradition to affirm that
conscience can truly and rightly judge that sexual acts between
persons who have contracted a civil marriage with each other, can
sometimes be morally right or requested or even commanded by God,
although one or both persons is sacramentally married to another
person (see 1 Cor 7: 11; John Paul II, Apostolic Exhortation
Familiaris
consortio,
84).
21.
Natural and Divine law prohibits “any action which either before,
at the moment of, or after sexual intercourse, is specifically
intended to prevent procreation—whether as an end or as a means”
(Paul VI, Encyclical Humanae
Vitae,
14).
22.
Anyone, husband or wife, who has obtained a civil divorce from the
spouse to whom he or she is validly married, and has contracted a
civil marriage with some other person during the lifetime of his
legitimate spouse, and who lives in a marital way with the civil
partner, and who chooses to remain in this state with full knowledge
of the nature of the act and with full consent of the will to that
act, is in a state of mortal sin and therefore can not receive
sanctifying grace and grow in charity. Therefore, these Christians,
unless they are living as “brother and sister,” cannot receive
Holy Communion (see John Paul II, Apostolic Exhortation Familiaris
consortio,
84).
23.
Two persons of the same sex sin gravely when they seek venereal
pleasure from each other (see Lev 18:22; Lev 20:13; Rom 1:24-28; 1
Cor 6:9-10; 1 Tim 1:10; Jude 7). Homosexual acts “under no
circumstances can be approved”
(Catechism
of the Catholic Church, 2357).
Hence,
the opinion is contrary to natural law and Divine Revelation that
says that, as God the Creator has given to some humans a natural
disposition to feel sexual desire for persons of the opposite sex, so
also He has given to others a natural disposition to feel sexual
desire for persons of the same sex, and that God intends that the
latter disposition be acted on in some circumstances.
24.
Human law, or any human power whatsoever, cannot give to two persons
of the same sex the right to marry one another or declare two such
persons to be married, since this is contrary to natural and Divine
law. “In
the Creator's plan, sexual complementarity and fruitfulness belong to
the very nature of marriage”
(Congregation
for the Doctrine of the Faith, Considerations
regarding proposals to give legal recognition to unions between
homosexual persons,
June 3, 2003, 3).
25.
Unions that have the name of marriage without the reality of it,
being contrary to natural and Divine law, are not capable of
receiving the blessing of the Church.
26.
The civil power may not establish civil or legal unions between two
persons of the same sex that plainly imitate the union of marriage,
even if such unions do not receive the name of marriage, since such
unions would encourage grave sin for the individuals who are in them
and would be a cause of grave scandal for others (see Congregation
for the Doctrine of the Faith, Considerations
regarding proposals to give legal recognition to unions between
homosexual persons,
June 3, 2003, 11).
27.
The male and female sexes, man and woman, are biological realities
created by the wise will of God (see Gen. 1: 27; Catechism
of the Catholic Church,
369). It is, therefore, a rebellion against natural and Divine law
and a grave sin that a man may attempt to become a woman by
mutilating himself, or even by simply declaring himself to be such,
or that a woman may in like manner attempt to become a man, or to
hold that the civil authority has the duty or the right to act as if
such things were or may be possible and legitimate (see Catechism
of the Catholic Church,
2297).
28.
In accordance with Holy Scripture and the constant tradition of the
ordinary and universal Magisterium, the Church did not err in
teaching that the civil power may lawfully exercise capital
punishment on malefactors where this is truly necessary to preserve
the existence or just order of societies (see Gen 9:6; John 19:11;
Rom 13:1-7; Innocent III, Professio
fidei Waldensibus praescripta;
Roman
Catechism of the Council of Trent,
p. III, 5, n. 4; Pius XII, Address
to Catholic jurists on
December 5, 1954).
29.
All authority on earth as well as in heaven belongs to Jesus Christ;
therefore, civil societies and all other associations of men are
subject to his kingship so that “the duty of offering God genuine
worship concerns man both individually and socially” (Catechism
of the Catholic Church,
2105; see Pius XI, Encyclical Quas
primas,
18-19; 32).
The
Sacraments
30.
In the most holy sacrament of the Eucharist, a wonderful change takes
place, namely of the whole substance of bread into the body of Christ
and the whole substance of wine into His blood, a change which the
Catholic Church very fittingly calls transubstantiation (see Fourth
Lateran Council, c. 1; Council of Trent, sess. 13, c. 4). “Every
theological explanation which seeks some understanding of this
mystery must, in order to be in accord with Catholic faith, maintain
that in the reality itself, independently of our mind, the bread and
wine have ceased to exist after the Consecration, so that it is the
adorable Body and Blood of the Lord Jesus that from then on are
really before us under the sacramental species of bread and wine”
(Paul
VI, Apostolic letter Solemni
hac liturgia (Credo of the People of God),
25).
31.
The formulations by which the Council of Trent expressed the Church’s
faith in the Holy Eucharist are suitable for men of all times and
places, since they are a “perennially valid teaching of the Church”
(John Paul II, Encyclical Ecclesia
de Eucharistia,
15).
32.
In the Holy Mass, a true and proper sacrifice is offered to the
Blessed Trinity and this sacrifice is propitiatory both for men
living on earth and for the souls in Purgatory. The opinion is,
therefore, wrong that says that the sacrifice of the Mass consists
simply in the fact that the people make a spiritual sacrifice of
prayers and praises, as well as the opinion that the Mass may or
should be defined only as Christ giving Himself to the faithful as
their spiritual food (see Council of Trent, sess. 22, c. 2).
33.
“The Mass, celebrated by the priest representing the person of
Christ by virtue of the power received through the Sacrament of
Orders and offered by him in the name of Christ and the members of
His Mystical Body, is the sacrifice of Calvary rendered sacramentally
present on our altars. We believe that as the bread and wine
consecrated by the Lord at the Last Supper were changed into His body
and His blood which were to be offered for us on the cross, likewise
the bread and wine consecrated by the priest are changed into the
body and blood of Christ enthroned gloriously in heaven, and we
believe that the mysterious presence of the Lord, under what
continues to appear to our senses as before, is a true, real and
substantial presence” (Paul
VI, Apostolic letter Solemni
hac liturgia (Credo of the People of God),
24).
34.
“The unbloody immolation at the words of consecration, when Christ
is made present upon the altar in the state of a victim, is performed
by the priest and by him alone, as the representative of Christ and
not as the representative of the faithful. (…) The faithful offer
the sacrifice by the hands of the priest from the fact that the
minister at the altar, in offering a sacrifice in the name of all His
members, represents Christ, the Head of the Mystical Body. The
conclusion, however, that the people offer the sacrifice with the
priest himself is not based on the fact that, being members of the
Church no less than the priest himself, they perform a visible
liturgical rite; for this is the privilege only of the minister who
has been Divinely appointed to this office: rather it is based on the
fact that the people unite their hearts in praise, impetration,
expiation and thanksgiving with prayers or intention of the priest,
even of the High Priest himself, so that in the one and same offering
of the victim and according to a visible sacerdotal rite, they may be
presented to God the Father” (Pius XII, Encyclical Mediator
Dei,
92).
35.
The sacrament of Penance is the only ordinary means by which grave
sins committed after Baptism may be remitted, and by Divine law all
such sins must be confessed by number and by species (see Council of
Trent, sess. 14, can. 7).
36.
By Divine law the confessor may not violate the seal of the sacrament
of Penance for any reason whatsoever; no ecclesiastical authority has
the power to dispense him from the seal of the sacrament and the
civil power is wholly incompetent to oblige him to do so (see Code
of Canon Law 1983,
can. 1388 § 1; Catechism
of the Catholic Church,
1467).
37.
By virtue of the will of Christ and the unchangeable Tradition of the
Church, the sacrament of the Holy Eucharist may not be given to those
who are in a public state of objectively grave sin, and sacramental
absolution may not be given to those who express their unwillingness
to conform to Divine law, even if their unwillingness pertains only
to a single grave matter (see Council of Trent, sess. 14, c. 4; Pope
John Paul II, Message to the Major
Penitentiary Cardinal
William W. Baum, on March 22, 1996).
38.
According to the constant Tradition of the Church, the sacrament of
the Holy Eucharist may not be given to those who deny any truth of
the Catholic faith by formally professing their adherence to a
heretical or to an officially schismatic Christian community (see
Code
of Canon Law 1983,
can. 915; 1364).
39.
The law by which priests are bound to observe perfect continence in
celibacy stems from the example of Jesus Christ and belongs to
immemorial and apostolic tradition according to the constant witness
of the Fathers of the Church and of the Roman Pontiffs. For this
reason, this law should not be abolished in the Roman Church through
the innovation of an optional priestly celibacy, either at the
regional or the universal level. The perennial valid witness of the
Church states that the law of priestly continence “does not command
new precepts; these precepts should be observed, because they have
been neglected on the part of some through ignorance and sloth. These
precepts, nevertheless, go back to the apostles and were established
by the Fathers, as it is written, ‘Stand firm, then, brothers and
keep the traditions that we taught you, whether by word of mouth or
by letter’ (2 Thess. 2:15). There are in fact many who, ignoring
the statutes of our forefathers, have violated the chastity of the
Church by their presumption and have followed the will of the people,
not fearing the judgment of God” (Pope Siricius, Decretal Cum
in unum in
the year 386).
40.
By the will of Christ and the Divine constitution of the Church, only
baptized men (viri)
may receive the sacrament of Orders, whether in the episcopacy, the
priesthood, or the diaconate (see John Paul II Apostolic Letter,
Ordinatio
Sacerdotalis,
4). Furthermore, the assertion is wrong that says that only an
Ecumenical Council can define this matter, because the teaching
authority of an Ecumenical Council is not more extensive than that of
the Roman Pontiff (see Fifth Lateran Council, sess. 11; First Vatican
Council, sess. 4, c. 3, n. 8).
May
31, 2019
Cardinal
Raymond Leo Burke, Patron of the Sovereign Military Order of Malta
Cardinal
Janis Pujats, Archbishop emeritus of Riga
Tomash
Peta, Archbishop of the archdiocese of Saint Mary in Astana
Jan
Pawel Lenga, Archbishop-Bishop emeritus of Karaganda
Athanasius
Schneider, Auxiliary Bishop of the archdiocese of Saint Mary in
Astana
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