Monday, January 14, 2019

January 13, 2019
The Baptism of Our Lord
(Transferred)
(Acts 10:34-38; Luke 3:15-16, 21-22)
Billy Graham was once asked, “If Jesus was without sin, then why was He baptized by John the Baptist? I thought baptism was a sign of repentance and our faith, but Jesus didn't need to repent, did He?” His answer was the following:
“No, Jesus didn’t need to repent of his sins, because in all the history of the human race He alone was completely sinless. The reason is because He was God in human flesh, sent from heaven on that first Christmas to save us from our sins.
Why, then, did Jesus seek out John and be baptized by him in the Jordan River? The reason is because Jesus — who was the sinless Son of God — took upon Himself your sins and my sins, and the sins of the whole human race. Just as He didn’t have to die, so He didn’t have to be baptized — until He became the bearer of all our sins. This He did by coming to earth for us.
In other words, from the very beginning of His ministry Jesus demonstrated that He was the promised Messiah, and (in the words of John the Baptist) “the Lamb of God, who takes away the sin of the world!” (John 1:29). His baptism was a sign of this great truth — and it was confirmed immediately by a voice from heaven declaring, “This is my Son, whom I love; with him I am well pleased” (Matthew 3:17).”
Although, today many ask this same question, this question was raised by Christians already in the first century.
Jesus did not have the same motivation to be baptized as the people immediately ahead of him or behind him at the Jordan River; they were baptized as a sign of repentance. By being baptized, Jesus identified himself with sinful humanity. His prayer and the revelation of Father and Spirit tell us that Baptism unites us with the Trinity and makes us beloved children of God. In a sense, by being baptized, especially after the many John had already baptized, Jesus took the sins of those left in the water and those who had not yet, and took them upon himself to erase and eliminate them upon the cross.
Jesus was baptized to encourage his later followers to be baptized. That action began his public ministry; similarly, that act begins the new life of every follower of Jesus. Jesus’ baptism resembles in some ways the key visions of Old Testament prophets. The Jewish Christians for whom Matthew wrote would have made that connection readily.
Additionally, his baptism that he wanted us to follow in his example, was meant to illustrate the rebirth we would experience in our Baptisms. And further still, Jesus’ choice to be baptized prior to starting his ministry was to be a preeminent example of infant baptism at the start of their lives. Paul, who declared that we become children of God at the point of our baptism into Christ (Gal. 3:26-27). Jesus’ life on earth as God officially started with his baptism, just as our life in God starts with ours.
The baptism of Jesus Christ is one of the truly epochal events within the Gospel records. It is chronicled by the synoptic writers in a total of only ten verses (five in Matthew, three in Mark, and two in Luke), and yet it is pivotal in that it signals the commencement of the Lord’s preaching ministry.
One thing is certain. Jesus was not baptized by John in the vein of the prophet’s ordinary sphere of operation. John immersed folks who penitently confessed their sins, and the purpose of his baptism was “for the remission of sins.”
The preposition “for” (Greek, eis) means “to obtain.” The phrase may be rendered: “so that sins might be forgiven.”
Since Jesus had no sin, it is obvious that his immersion by John was of a unique sort. He did not approach John seeking pardon. Thus, except for the fact that Jesus’ baptism reflected a willingness to obey the Father, as does ours, there is little relationship between the Lord’s immersion and that required of all accountable people today.
From Matthew 3:15, in his argument to persuade John to administer baptism, Christ said: “thus it becomes [i.e., is proper] us to fulfill all righteousness.”
We cannot plumb the full depth of this abbreviated clause. One thing is certain though: it is an affirmation of the submissive disposition of the Lord Jesus to the Father’s will.
“Righteousness” is associated with the commands of God (Psa. 119:172). To fulfill righteousness, therefore, is to be obedient to The Lord God.
The life of Jesus is a commentary on what obedience is about. In Psalm 40, which is clearly messianic in its import, the submissive demeanor of Christ is prophetically set forth. Jesus, through David, a thousand years before his own birth, affirms:
“I delight to do thy will, O my God; Yea, thy law is in my heart” (Ps. 40:8).
It is one thing to begrudgingly go through a form of service. It is quite another to “delight” in doing the Father’s will.
Again, while some may have the elements of divine “law” in their heads, the issue is: Do we have, as did Jesus, the law in our hearts?
Christ demonstrated by his baptism, therefore, on the very first day of his public ministry, that he was committed to doing his Father’s will. In this regard, as in all others, he is our perfect model.
One cannot but wonder at what point, in his mental and physical maturation, the blessed Savior became aware of his ultimate destiny at Calvary. We know that by the age of twelve Jesus was cognizant of his unique status as the Son of God (Luke. 2:49). From the time of his infancy, Mary was privy to the dark shadows that loomed in her Son’s future (Luke. 2:35).
One thing seems clear. By the time he submitted to immersion at the hands of John, he knew of his appointment with the cross — and likely long before that.
It is commonly suggested by commentators that Christ was baptized in order to “solidify” himself with sinners, since he, by his death, would bear away the penalty for sin.
I want to finish up with another possible reason.
It is because of John’s message of baptism and separation from the corruption of Judaism that many scholars believe that John may have been part of a Jewish sect called the Essenes. The Essenes lived in the Judean desert wilderness, and they too believed that Judaism had become corrupt. To separate themselves from the corruption, they moved out into the wilderness to live, work, and worship in a holy community.
They were part of an ancient Jewish ascetic sect of the 2nd century BC–2nd century AD in Palestine, who lived in highly organized groups and held property in common. The Essenes are widely regarded as the authors of the Dead Sea Scrolls.
The writings of the Essenes sound similar to some of the things preached by John the Baptist, and their writings also contain instructions for the baptisms of people who join them. Archeologists have uncovered large baptismal pools where the Essenes would have undergone these ritual baptisms of separation.
But whether John was an Essene or not, the point that in the days of John, Jesus, Peter, Paul, and the early church, people knew what baptism meant. Not only did every religion in the area practice some form of baptism for various reasons and purposes, but within Judaism, baptisms were a central practice. They indicated a death to the past and a rising to a new life.
So, when Jesus came to be baptized by John in the Jordan, He was making a public declaration about which type of Judaism He thought was best. The baptism of Jesus was not so He could get forgiveness of sin, for, as we have already said, Jesus had not sinned. Nor was the baptism of Jesus for conversion, or to be saved, or to receive eternal life, or any such thing.
No, through baptism, Jesus was rejecting the corruption that had entered the religious and political spheres of Judaism, and was choosing to side with those who sought generosity, honesty, peace, and grace.
The baptism of Jesus by John in the Jordan has nothing to do with repenting of sin or getting saved, but everything to do with making a public declaration about which side Jesus is on and what He will live His life for.
John was calling the people to turn away from the corruption, and be restored to a new life of faithful obedience to God, and Jesus responded to that call by getting baptized by John in the Jordan River. Jesus wanted to be fully immersed and identified in the values of the Kingdom of God that John was preaching.
The Lesson here? We should do nothing less.
Let us pray.
We pray for the parents and sponsors of the baptized, that they be mindful of their obligations to keep their children close to the message of Christ. We pray to the Lord.                      
We pray for the baptized throughout the world who suffer persecution for their beliefs, that God’s power and love may sustain them. We pray to the Lord.
For each of us here: that we may renew the commitment of our own baptism and live in God’s presence, trusting in his loving care. We pray to the Lord.              
We pray for those who are sick and unwell, particularly those with cancer and for those currently undergoing treatment. We pray for their recovery and that in their darkest moments the care of friends and neighbors may bring them hope and peace. We pray to the Lord.                        
For our legislators and president that through divine intervention they be inspired to do what is right, to work together, pass legislation that the constituents actually want, all in true bipartisanship – and most importantly, put our government employees back to work. We pray to the Lord.
For those on our parish prayer list: that they may feel the Father’s love through the efforts of our prayers and the help of caring professionals. We pray to the Lord.
We bow our heads and remember in silence our own personal intentions and the intentions of those who have asked for our prayers (pause). We pray to the Lord.
Father God as we celebrate the Baptism of your Son and our Lord, we are reminded that through our own baptism we become your children. We pray for the grace, wisdom and commitment to live the message of Christ and become living apostles proclaiming his love and goodness through word and example. We thank you, Lord, for the gift of our faith.  May we always be true to the commitments of our baptism. Through Christ our Lord. Amen.    
God Love You +++
+ The Most Rev. Robert Winzens
Pastor – St. Francis Universal Catholic Church
San Diego, CA

Sunday, January 6, 2019

January 6, 2018
Epiphany
(Isaiah 60:1-6; Matthew 2:1-12)
An Advent homily given by Joseph Cardinal Ratzinger back in 1964 had these words: “I believe the real temptation for someone who is a Christian, as we experience it today, does not just consist in the theoretical question of whether God exists; or even the question of whether he is three in one; or even the question of whether Christ is God and man in one person. What really torments us today, what bothers us much more is the inefficacy of Christianity: after 2,000 years of Christian history, we can see nothing that might be a new reality in the world; rather, we find it sunk in the same old horrors, the same despair, and the same hopes as ever. And in our lives, too, we inevitably experience time and time again how Christian reality is powerless against all the other forces that influence us and make demands on us.” Here we are 54 years and few weeks later, and this statement couldn’t be more true now than it was then.
Society has less and less regard for religion. I wonder at times, however, if his thought is true in totality. What if we all knew without even an inkling of a doubt that Jesus did exist and is truly God? Would we have so many who have stepped away from church or not enter one at all? The day of Epiphany is a perfect day to explore this.
What is Epiphany? One dictionary says, “The manifestation of Christ to the Gentiles as represented by the Magi. The festival commemorating the Epiphany on January 6. A manifestation of a divine or supernatural being.” From a Christian point of view, these are all correct. So, can we have an epiphany? Did Jesus really exist? Obviously, I cannot do an entire expose’ today, so I will touch on a couple thoughts.
First, let’s explore what the Gospels have to say as to who Jesus is.  Some scholars claim that Jesus did not claim to be God. However, there are verses in the Gospels that prove this theory wrong. We will explore just a few.
“I and the Father are one.” (John 10:30)
 “He who has seen me has seen the Father.” (John 14:9)
At this they exclaimed, “Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death.  Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?” “Very truly I tell you,” Jesus answered, “before Abraham was born, I am!” At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds. (John 8:52-53, 58-59)
“I and the Father are one. Again, his Jewish opponents picked up stones to stone him, but Jesus said to them, “I have shown you many good works from the Father. For which of these do you stone me? We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.” (John 10:30-33)
It is clear from these passages who Jesus claimed to be. Yet, this next passage is one in which some use to “prove” that Jesus did not claim to be God. However, even this attempt to prove Jesus didn’t claim to be God is wrong.
As Jesus started on his way, a man ran up to him and fell on his knees before him. “Good teacher,” he asked, “what must I do to inherit eternal life? Why do you call me good?” Jesus answered. “No one is good—except God alone.  You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother.’ ”Teacher,” he declared, “all these I have kept since I was a boy.” Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” At this the man’s face fell. He went away sad, because he had great wealth. (Mark 10:17-22)
Okay, so first let’s tackle the “Why do you call me good?” “No one is good—except God alone” statements. Jesus is not claiming he isn’t God. This is a typical coy remark like many Jesus makes to test the faith of those whom he meets. He wants to know the man’s faith. He is challenging the man to see if he believes that Jesus is indeed the Christ. So, basically, Jesus is saying, “So, you know I am God, because you are calling me good! You know that only God is good, therefore by you calling me good, you thus must believe I am the Messiah!” Then after he makes his declaration about the goodness of God, he adds a command to follow him to the obligation to keep the Ten Commandments! In first-century Jewish context, this would have been very shocking.
Now, let’s go a step further. According to ancient Jewish tradition, before the Temple was destroyed in AD 70, the blood of the sacrifices used to be poured into a drain that flowed down the altar of sacrifice to merge with the spring water that flowed out the side of the mountain on which the Temple was built.
According to the Jewish Mishnah Middoth, “At the south-western corner [of the altar] there were two holes like two narrow nostrils by which the blood that was poured over the western base and the southern base used to run down and mingle in the water-channel and flow out into the brook Kidron (3:2).”
The Mishnah Middoth is somewhat of a double piece. Published at the end of the second century CE, the Mishnah is an edited record of the complex body of material known as oral Torah that was transmitted in the aftermath of the destruction of the Second Temple in 70 CE. The Middoth is Jewish hermeneutics or biblical interpretation, methods or principles used to explicate the meaning of biblical words or passages to meet the demand of new situations. I explain this to you, merely to give some background for another statement by Jesus.
Now at the time Jesus lived, if you were approaching the Temple during the feast of Passover from the vantage point of the Kidron Valley, one would see a stream of blood and water flowing out of the side of the Temple Mount.
The Gospel of John and his emphasis on the blood and water flowing out of the side of Jesus suddenly become clearer when thought of in the context of the Temple and the blood and water mixing. This seemingly small detail about Jesus’ death reveals something very significant about who Jesus really is. He is not just the messianic son of God; he is the true Temple. He is the dwelling place of God on earth!
In Matthew 12:5-6, Jesus says, “Or have you not read in the law that on the sabbath the priests serving in the temple violate the sabbath and are innocent?  I say to you, something greater than the temple is here.” Anyone in the time of Jesus would have thought this blasphemous, for nothing could be greater than the Temple in which God dwelled! The only thing greater would be God himself in the flesh!
Now, what about historical?
Flavius Josephus was a Jewish politician, soldier, and historian who lived around AD 37-100. He was born in Jerusalem shortly after Christ’s crucifixion. As his father, Matthias, was a highly respected priest, Josephus was born into a family that would have been acutely aware of the early Jesus followers, a movement that would have been viewed as a threat to Judaism.
Scholars view Josephus as the single most important Jewish historian of the ancient world. Among his works, Josephus penned Antiquities of the Jews, to explain the Jewish people and their beliefs to the Romans, in an effort to reduce anti-Jewish bigotry.
Josephus writes about the death of James, at the instigation of the Jewish high priest Ananus. Josephus clearly labels James the brother of Jesus “who was called Christ.” By including these details, he offers us a clear, non-Christian attestation of the historicity of Jesus.
Cornelius Tacitus, another important Roman historian, lived approximately between AD 56 and 120. Modern historians view his Annals (which covers Roman emperors Augustus to Nero) to be the best source of information about this period in Roman history.
It is from Tacitus, that we know that Nero blamed a devastating fire that happened in Rome in AD 64 on Christians. Wrote Tacitus: “Therefore, to squelch the rumor, Nero created scapegoats and subjected to the most refined tortures those whom the common people call ‘Christians, Nero fastened the guilt ... on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of ... Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome.”
Notice, first, that Tacitus reports Christians derived their name from a historical person called Christus (from the Latin), or Christ. He is said to have "suffered the extreme penalty," obviously alluding to the Roman method of execution known as crucifixion.
Tacitus’ writing confirms the New Testament accounts that Tiberius and Pilate were in power when Jesus was crucified. Tacitus also points to the continued growth of Christianity in the years shortly after Jesus died, as reported in the New Testament book of Acts. His report clearly demonstrates the remarkable resolve of Jesus’ earliest followers, and the growth of the movement Jesus founded.
Professor Casey Elledge of Gustavus Adophus College holds this view of early non-Christian sources, including Tacitus, Josephus, and Seutonius:
“The testimonies of ancient historians offer strong evidence against a purely mythical reading of Jesus. In contrast to those who have denied the historical evidence of Jesus altogether, judging him merely to have been a mythological construct of early Christian thought, the testimonies of the ancient historians reveal how even those outside the early church regarded Jesus to have been a historical person. It remains difficult, therefore, if not impossible, to deny the historical existence of Jesus when the earliest Christians, Jewish and pagan evidence mention him.”
Another important source of evidence about Jesus and early Christianity can be found in the letters of Pliny the Younger to Emperor Trajan. Pliny was the Roman governor of Bithynia in Asia Minor. In one of his letters, dated around A.D. 112, he asks Trajan's advice about the appropriate way to conduct legal proceedings against those accused of being Christians. Pliny says that he needed to consult the emperor about this issue because a great multitude of every age, class, and sex stood accused of Christianity.
At one point in his letter, Pliny relates some of the information he has learned about these Christians:
They were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to partake of food – but food of an ordinary and innocent kind.
This passage provides us with several interesting insights into the beliefs and practices of early Christians. First, we see that Christians regularly met on a certain fixed day for worship. Second, their worship was directed to Christ, demonstrating that they firmly believed in His divinity. Furthermore, one scholar interprets Pliny's statement that hymns were sung to Christ, "as to a god", as a reference to the rather distinctive fact that, "unlike other gods who were worshipped, Christ was a person who had lived on earth." If this interpretation is correct, Pliny understood that Christians were worshipping an actual historical person as God! Of course, this agrees perfectly with the New Testament doctrine that Jesus was both God and man. Strikingly, there was never any debate in the ancient world about whether Jesus of Nazareth was a historical figure. In the earliest literature of the Jewish Rabbis, Jesus was denounced as the illegitimate child of Mary and a sorcerer. Among pagans, the satirist Lucian and philosopher Celsus dismissed Jesus as a scoundrel, but we know of no one in the ancient world who questioned whether Jesus lived.
There are a few clear references to Jesus in the Babylonian Talmud, a collection of Jewish rabbinical writings. In the case of the Talmud, the earliest period of compilation occurred between A.D. 70-200. The most significant reference to Jesus from this period states:
On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald ... cried, "He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy."
Let's examine this passage. You may have noticed that it refers to someone named "Yeshu." So why do we think this is Jesus? Actually, "Yeshu" (or "Yeshua") is how Jesus' name is pronounced in Hebrew. But what does the passage mean by saying that Jesus "was hanged"? Doesn't the New Testament say he was crucified? The term "hanged" can function as a synonym for "crucified." For instance, Galatians 3:13 declares that Christ was "hanged", and Luke 23:39 applies this term to the criminals who were crucified with Jesus. So, the Talmud declares that Jesus was crucified on the eve of Passover. But what of the cry of the herald that Jesus was to be stoned? This may simply indicate what the Jewish leaders were planning to do. If so, Roman involvement changed their plans!
The passage also tells us why Jesus was crucified. It claims He practiced sorcery and enticed Israel to apostasy! Since this accusation comes from a non-Christian source, we should not be too surprised if Jesus is described somewhat differently than in the New Testament.
Interestingly, both accusations have close parallels in the canonical gospels. For instance, the charge of sorcery is similar to the Pharisees' accusation that Jesus cast out demons "by Beelzebul the ruler of the demons." But notice this: such a charge tends to confirm the New Testament claim that Jesus performed miraculous feats. Apparently, Jesus' miracles were too well attested to deny. The only alternative was to ascribe them to sorcery! And, the charge of enticing Israel to apostasy parallels Luke's account of the Jewish leaders who accused Jesus of misleading the nation with his teaching. Such a charge tends to corroborate the New Testament record of Jesus' powerful teaching ministry. Thus, if read carefully, this passage from the Talmud confirms much of our knowledge about Jesus from the New Testament.
Now, one last set of thoughts and then you can make what you will of an “epiphany” for yourself.
While we can have more confidence in the martyrdoms of Apostles such as Peter, Paul and James the brother of John (and probably Thomas and Andrew), there is much less evidence for many of the others. This may come as a disappointment to some, but for the sake of the resurrection argument, it is not critical that we demonstrate that all of them died as martyrs. What is critical is their willingness to suffer for their faith and the lack of a contrary story that any of them recanted.
Historian Michael Licona writes in his book The Resurrection of Jesus: A New Historiographical Approach: “After Jesus’ death, the disciples endured persecution, and a number of them experienced martyrdom. The strength of their conviction indicates that they were not just claiming Jesus had appeared to them after rising from the dead. They really believed it. They willingly endangered themselves by publicly proclaiming the risen Christ.”
Here are the key facts:
First, the Apostles were eyewitnesses of the risen Jesus. When a replacement was chosen for Judas, one necessary criterion was that the person had seen the risen Lord (Acts 1:21–22). Paul and James the brother of Jesus were also eyewitnesses (1 Cor. 15:3–8). Their convictions were not based on secondhand testimony, but from the belief that they had seen the resurrected Christ with their own eyes.
Second, early Christians were persecuted for their faith. John the Baptist was imprisoned and beheaded (Matt. 14:1–11). Jesus was crucified. Stephen was stoned to death after his witness before the Sanhedrin (Acts 6–8). And Herod Agrippa killed James the brother of John (Acts 12:12), which led to the departure of the rest of the Twelve from Jerusalem. The first statewide persecution of Christians was under Nero (AD 64), as reported by Tacitus (Annals 15.44:2–5). Although persecution was sporadic and local, from this point forward Christians could be arrested and killed for proclaiming the name of Jesus. And many of them were.
Third, the Apostles were willing to suffer for their faith. This is certainly true of Paul, who recounts the suffering he endured, which included being whipped, beaten, stoned, shipwrecked, near starvation and in danger from various people and places (2 Cor. 6:4–9). Speaking for the Apostles, after being threatened by the religious leaders, Peter and John say, “For we cannot but speak of what we have seen and heard” (Acts 4:20). The Apostles are then thrown in prison, beaten for their faith, but they continued to preach and teach the Gospel (Acts 5:17–42).
While the evidence of martyrdom is far better for some of the Apostles than others, the evidence for Peter is particularly strong. The earliest evidence is found in John 21:18–19, which was written about 30 years after Peter’s death. Other evidence for Peter’s martyrdom can be found in early church fathers such as Clement of Rome, Ignatius, Dionysius of Corinth, Irenaeus, Tertullian and more. The early, consistent and unanimous testimony is that Peter died as a martyr.
This does not prove that the resurrection is true. But it shows the depth of the Apostles’ convictions. They were not liars. They truly believed Jesus rose from the grave and they were willing to give their lives for it. One has to ask; would we be willing to be martyred for our beliefs today?
There is sufficient evidence to prove that Jesus existed. Apparently, he not only existed, but he must have been crucified and rose again to warrant his followers to willingly accept martyrdom. This far removed from the events of Jesus, I suppose, make it hard for people in modern times to have that much faith, but we are not, under normal circumstances, put to death for our beliefs, so we should have no fear in proclaiming them and practicing it. Maybe that is the epiphany we need.
Let us pray.
For a spiritual renewal and empowerment on our personal journeys of faith. We pray to the Lord.
We pray that the Spirit, who led the Wise Men to the side of the new-born Jesus, will guide us also so that we too can come to know and love Him. We pray to the Lord.                        
Just as the Wise Men sought Jesus and found him in a manger, we too can find Jesus in the Eucharist. We pray that we may have a full appreciation of that wonderful gift bestowed on us by our loving Savior. We pray to the Lord.
That we be granted the time and energy, the foresight and the wisdom to review how we each live our life – with our family, our friends, our community, our work and most importantly, with our God. We pray to the Lord.
We pray for all those in our country and community who long for meaning in their lives and that in this New Year of 2019 they may find that meaning in your divine love. We pray to the Lord.
For people of all faiths and of none, that in this New Year they may grow in peace and love. We pray to the Lord.
We bow our heads and remember in silence our own personal intentions and the intentions of those who have asked for our prayers. (Pause) We pray to the Lord.
Father God, enlighten us, we pray, as we celebrate the manifestation of your Son to the world. May the splendor of your majesty shed its light upon our hearts, that we may pass through the shadows of this world and reach the brightness of our eternal home.   We ask that you make yourself known to those who do not know you; to those who struggle with doubt. As we anxiously await your kingdom, we ask all these things through your son, our Lord, Jesus Christ. Amen.
God Love You +++
+ The Most Rev. Robert Winzens
Pastor – St. Francis Universal Catholic Church
San Diego, CA