Vol 3 No. 4- Dedicated to St. Joseph By & For Santa Clara Valley Catholics - July/August, 1996

Publisher - Marc Crotty

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 Get ready for RENEW-al

..or Welcome to Pasteurized Catholicism








VIEW FROM THE PEW is publshed by an association of Catholic laity in the Diocese of San Jose, California. For a paper copy subscription of this newsletter a suggested donation of $15 (not tax deductible) will put you on the mailing list. For all inquires, and Letters to the Editor, please write to: Box 700084, San Jose, CA 95170-0084

(c) 1996 View From the Pew - Articles may be copied, provided due credit is given to VFTP.

Get ready for RENEW-al

In the good ol' days -- when Truth was absolute and nobody fudged -- we knew what to expect as Catholics. Not so, today. Sunday morning can bring anything from a clown Mass to a dance party.

Masses have calmed down a bit since lay liturgists first got their feet wet. But the fun isn't over. The San Jose Diocese is getting set for more changes. RENEW and "The Institute" will begin in 1997.

The Diocese of Oakland already has a renewal proposal that includes both RENEW and a school or Institute. San Jose's plan might not be identical to this one, drafted in 1993, but a lot of the buzzwords sound the same.

Here's what the Oakland model looks like:


The days of priests running their own parishes are coming to an end. The Oakland Diocese explains why: "The diocese faces the reality of an increasing decline in numbers of ordained clergy...and also faces the reality that a number of priests do not have the desire or skills to become pastor-administrators. At the same time, the diocese experiences the reality of an increasing number of qualified and skilled pastoral leaders who work full or part-time in parish ministry and who desire to have the opportunity for advancement".

To implement this career track:

1. There will be a Pastoral Leadership Placement Board, which "will install appropriate pastoral leadership in every parish community" according to a charter that includes criteria for selection of leaders, procedures for regular performance reviews and procedures to "support, to intervene and to remove leaders whether ordained or not."

2. A school or "Institute of Spiritual Formation and Ministry" will train Catholics for their roles in the parishes as master catechists, pastoral associates, parish administrators, pastoral administrators and deacons.

The Institute will prepare leaders who will accent the social teaching of the Church, including candidates for the priesthood. There will be particular emphasis on preaching.

3. A task force will prepare a placement plan for clergy, priests and deacons and for non-ordained pastoral administrators.


There will be a concerted effort to end "territorial parishes that have created a more exclusive, isolating and separating experience from each other." Parishes without schools may be asked to help support parishes with schools, for example. But the major shift will be from territorial parishes to a three-pronged process called "root communities, Eucharistic communities and resourcing communities".

How will this be done?

1. Begin a diocese-wide spiritual renewal process, using RENEW a widely-known process used by the parishes in Newark, NJ.

2. Promote the establishment of small-faith communities.

3. Encourage multi-cultural thinking and diversity. Inclusive language should be used in liturgy, sacramental celebration and catechesis. Catholic schools would foster cultural sensitivity by employing bilingual specialists and promoting affirmative action.

4. Invite lay participation at all levels.

5. Conduct workshops on the new concept of root, Eucharistic and resource communities.

6. Family life would be an ongoing goal of social action with a number of needs targeted, including problem-solving training, post-abortion counseling, crisis pregnancy counseling, wellness retreats, job counseling, parent-teen sexuality programs, youth-gang issues, among others.


Parish life will be divided into small or root communities (in neighborhoods, nursing homes, schools, etc.), Eucharistic communities (usually in parishes) and resource communities (political and social-action groups).

A ROOT COMMUNITY gathers regularly for prayer, worship, fellowship and service. Leadership is collaborative and both male and female.

The EUCHARISTIC COMMUNITY is first, "the entire life and activity of Christians in all forms," and is expressed in its ritualized form for Catholics of root communities in the Mass. "Members of root communities gather with an ordained representative...for the purpose of reflecting on the teachings of the apostles and the gospels and prayer." The Sunday Eucharistic community is normative (i.e., the one in church), but ad hoc gatherings will take place.

The RESOURCE COMMUNITY is a pool of financial and personnel resources from root communities and sometimes people outside the church. This is the social-justice, outreach arm of the church mission. It derives its identity from the groups that comprise it, for example, the parish, cluster of parishes or ethnic group (PACT might be a San Jose example).


"Creating church life is not the responsibility of clergy only, but the task for all members." Lay people will be encouraged to help in decision-making through parish councils and other boards and committees. Financial resources must be allocated equitably. "The needs of the whole diocese supersede the needs and resources of an individual parish...New attitudes will need to be formed among the clergy, lay leaders and lay people, in general...By sharing financially, there will be more equity. This applies to the use of buildings and property as well."

A diocesan stewardship commission will oversee and audit the parishes, "an audit concerned with both theology and accounting."

...or Welcome to Pasteurized Catholicism

According to the Diocese of San Jose's official voice, the Valley Catholic, worshipers can expect to have both RENEW and the Ministry Institute in 1997.

RENEW will involve small-faith community worship once a week on the average for six weeks in the fall and again for six weeks during Lent. The program will be set up like the one begun in Newark, NJ, in 1978.

The Institute will be gearing up to teach RENEW leaders and also pastoral and parish administrators, catechists, master catechists and deacons. Priests will select "forward-thinking" people from their parishes to attend the Institute and get this training.

Beginning July 1, Fr. Philip McCrillis, former pastor of Holy Spirit Church, becomes full-time Vicar for Parish, with responsibility for implementing the RENEW program and heading the Ministry Institute. Sister Patricia Marie Mulpeters, PBVM, becomes Vicar for Pastoral Ministries, responsible for catechetics and other duties.

Parishioners will be asked to join a small-faith community by fall, 1997. Where's the harm, they will ask. Who can be against prayer, sharing, fellowship, Scripture reading? The problem is, once you're in, you may encounter heresy.

The hand-out materials in the Newark program included this: "As in the case of Jesus, so in each of us, the Spirit leads us to know who we are and to discern what is the will of God in our life" (p.10, "Empowerment by the Spirit: Small Group Sharing Option).

In the RENEW program in Buffalo, NY, the group manual offered this: "In the gospels Jesus is brought to spiritual maturity by means of many experiences. One day a "wild and woolly" prophet (John the Baptist) comes out of the desert like an unexpected spring rain. Could this be the long-awaited messiah? Jesus wonders." (P. 80. "Religious Formation of Youth using RENEW")

In these and other materials, Christ is presented as a good ol' boy who had his troubles just like the rest of us and didn't even know he was God.

Of course, orthodox teachers can make all the difference, but to be quite frank, some of the people who will be in charge of training pastoral workers at the Institute are tainted by modernism, which was declared a heresy by Pope Pius X. Their students, who will "chair" the small-faith communities, will be tainted with the gospel according to modernism, too -- a very worldly and pasteurized version of Catholicism.

Also, some of the people who will be in charge of Institute training are feminists, and feminism has come to mean its own religion. Its cold-blooded, selfish, me-too'ism is exactly the opposite of Christ's commandment to serve one's neighbor -- even if he's a man, especially if he's a priest.

There are other problems with RENEW. We will list them, section by section:

Parish Leadership. Anyone other than a priest running a parish is anti-Church, which was established by Christ on Apostolic Succession. A Pastoral Placement Board that will include the power to oust priests gives laity the same rights as churchgoers in Protestant churches. They can tell you what problems this has caused: Pastors keep their mouths shut to keep their jobs. And who will police the placements of the Placement Board?
Answer: the same cliques whose jobs rely on its continued existence.

Parish Life. The requirement that parishes share the wealth is a step toward Marxism, which RENEW has already been accused of promulgating in its social-justice theories in the East. Parishes already share their tithes with charities and with the bishop. An orthodox parish should not be required to help support the doo-dah operations run by pastoral teams.

Encouragement of multi-cultural thinking and diversity is part of Catholic doctrine and always has been. We are all the Mystical Body of Christ. School bi-lingualism and affirmative action are political band-aids -- and they haven't been doing such a hot job. Let's stick with spirituality.

The idea that family-life goals would include post-abortion counseling, wellness retreats, job counseling, etc. is a gross misreading of Church duties. A priest is always there to assist -- but not to become -- the state's social-service agencies. Post-abortion counseling comes under the heading of Confession; how long would it stay there?

Parish Structure. Small-faith communities feel and sound like Quaker meetings -- except they probably wouldn't be run with the same sense of humility. The Society of Friends includes many nice people, but their religion was founded by George Fox -- not by Jesus Christ.

The definition of "eucharistic community" needs some work. The Eucharistic Community we know is the Catholic faithful, most especially the faithful in a particular parish. It is not "The entire life and activity of all Christians." This is the door to open communion, which is also the door to sacrilege. Non-Catholics do not believe they are receiving the Body and Blood of Our Lord and Savior, Whole and Entire.

The stipulation that "ad hoc" eucharistic communities may take place opens the door to masses in the woods, homes, parks, etc. What better way to become Protestant or a Naturalist or, finally, an Atheist?

"Resource Communities" presumably would be political-action groups like PACT. This is moving into liberation theology, which has been condemned by Pope John Paul II.

Parish Decision-making. Creating Church life IS the responsibility and right of clergy only. They alone have the charism to do it. Participating in Church life is the right of both clergy and laity. Lay people should be encouraged to be saved and to be active in the Church for their eternal souls. This includes prayer, fellowship and social justice, of course, but it does not include laity taking over the functions of priests or the Church taking over the functions of social workers, psychologists and civil government.

Lay boards making and breaking priestly appointments opens up a whole can of worms that will lead to quick decay. Priests are there to serve up the Truth -- not trends, not half-truths, not easy-to-swallow falsehoods. Priests are there to administer the Sacraments. Priests are there to hear confessions and to forgive sins -- yes, to remind us that we have sins. Priests should not have to worry about being fired because powerful people want to reject the hard teachings of the Church.

What Can You Do?

1. Do not join a "small-faith community." Instead, sign up for an hour of perpetual adoration.

2. Do not contribute financially to parishes which promote the RENEW program.

3. Object to the call for Institute trainees. Beware of the trainees when they start taking over parish functions.

4. Do not contribute financially to parishes that hand over priestly functions to lay personnel.

5. Write your objections respectfully to Bishop DuMaine.

6. Write your objections respectfully to Pope John Paul II. Just address your letter to him at the Vatican City State, Italy. He'll get it.

7. Pray for the Church.

(If you need information about where to find perpetual adoration or where to attend Catholic Mas that is faithful to the Pope and the Magisterium, please write your request to us.)


The crowd scene of Eucharistic ministers at Holy Communion is one of the most unholy distractions in today's Mass.

Unfortunately, many of these "lay ministers" are dressed like they've just returned from a garage sale and act as though they haven't a clue to "the sense of the sacred". They are well-meaning but sadly out of place, especially in those churches where there are sufficient priests to handle this most blessed of rites.

Communion in the hand is not mentioned in a single document of the Second Vatican Council, and it was not brought up during any of the Council debates. There is not a single word on it in any of the sixteen documents of Vatican II.

There is no record of any bishop, priest, or lay person petitioning anyone for the introduction of communion in the hand. It was started after Vatican II by ecumenically-minded priests in the Netherlands in imitation of Protestant practice. Instead of condemning the fad, the bishops tolerated it. For centuries, it was considered sacrilegious for anyone but the priest to touch the Sacred Host.

In his great Summa Theologica, St. Thomas Acquinas wrote:

The dispensing of Christ's Body belongs to the priest for three reasons:

First, because he consecrates in the person of Christ. But as Christ consecrated His Body at the last Supper, so also he gave it to others to be partaken of by them. Accordingly, as the consecration of Christ's Body belongs to the priest, so likewise does the dispensing belong to him.

Second, because the priest is the appointed intermediary between God and the people, hence as it belongs to him to offer the people's gifts to God, so it belongs to him to deliver the consecrated gifts to the people.

Third, because out of reverence for this sacrament, nothing touches it but what is consecrated; hence the corporal and the chalice are consecrated, and likewise the priest's hands for touching this sacrament. Hence, it is not lawful for anyone else to touch It, except from necessity, for instance, if It was to fall upon the ground or else in some other case of urgency.

The terms "lay minister" and "Eucharistic minister" are used for lay "subs,": but the proper term is "extraordinary minister". An extraordinary minister should be an extraordinary sight, but in these times, there's nothing extraordinary about extraordinary ministers. They are as common as the collection basket.

This is clearly a calculated abuse of Church terminology used to introduce a novelty that has no foundation in Church history or Catholic practice.


The following is a partial reprint from The Renew Process: Strengths and Areas for Improvement issued by the "Origins, NC Documentary Service," January 8, 1987. This publication was sponsored by the National Conference of Catholic Bishops, but not necessarily endorsed by that body:

Because of the accomplishments and promise of the Renew process, however, the committee also identified several concerns "in an effort to improve it." Included were: a tendency toward a generic Christianity; a need for greater balance and completeness; a need for more emphasis on the cognitive dimensions of faith; and a need for a broader definition of the eucharist and an emphasis on sacrifice and worship.

Some Specific Concerns About the Process

1. The tendency toward a generic Christianity. Perhaps the main cause of concern for the critics of Renew and one of the weaknesses we recognize in the process is the fact that basic Christian themes are presented without sufficiently relating them to their specific form as experienced in Roman Catholic tradition and practice. The literature does not identify, to the extent that we think it should, what is distinctly Catholic in our faith process. As an example, expectation 6 under "what will Renew do for the parish," the formation in prayer, Scripture, community building, justice, etc., does not indicate the teaching of the Church that gives meaning to the living tradition which forms the basis for authentic Catholic renewal.

Even though the authors of Renew claim that it "has never attempted to be a catechetical program," nonetheless there is an admission that there are "formation and programmatic aspects of the Renew process" which provide, directly or indirectly. both content and doctrine for participants in the process. We must be concerned, then, about what such a pedagogical-formational device teaches by exclusion as well as by inclusion.

2. The need for greater balance and completeness. The authors of Renew admit certain biases in their approach to personal and parochial renewal.

"There is a bias in Renew for immanence...the emphasis is on the God who is among us...ours is a God who has embraced our humanity in the fullest possible way...Jesus is understood immanently in his concrete humanity and historicity...ministry arises out of the people and belongs to the people."

"In Renew the church is more a people than an institution...a definite bias toward the community model of church...the single most revealing element of any theology is its ecclesiology, its understanding of God, Jesus and the faith of a people. One's ecclesiology also reveals a theology of ministry and a sense of mission. That is why Renew clearly commits itself to a model of church that is a community of disciples...a model that is inclusive rather than exclusive or elitist, and one that nurtures itself for mission rather than for self-service."

It is our opinion that the overemphasis of these theological positions causes the Renew process to favor certain aspects of Catholic life to the exclusion of other equally important aspects. This results in an imbalance which can be doctrinally misleading. The total renewal of our people requires, in the long run and for our unity as a church, an understanding and appreciation of the full gamut of Catholic theology and doctrine. While Renew does not claim to offer a course in catechetics or a theological overview, nonetheless it does state that intends "to create a 'theology,' a way of understanding God, Jesus , church, etc., for our time." Therefore, it does have the responsibility to offer a balanced theological perspective.

Some of the "exclusions," in our opinion, that would enrich the Renew theological component and give it a better balance are: a clearer presentation of the distinctive nature of the Catholic Church, not merely as a community of faith but as a structured, hierarchical, visible, sacramental community bound together in a tradition that includes Scripture as a font of faith but also the authoritative development and interpretation of the doctrines of faith by the magisterium of the church; a more balanced presentation of the models of church which broadens considerably the sole emphasis on community; the insistence that God's revelation, and not just personal experience, is the norm for deeper understanding and appreciation of authentic faith.

While we applaud the strategy of Renew to call people to greater responsibility for the mission of the church, and their consequent ministerial roles, we are concerned that a corresponding emphasis on the sacrament of orders is missing. Unless the necessary and unique ministerial priesthood is constantly balance with emerging lay ministries in the church, a distorted vision about the future of ministry can develop, and a confused ecclesiology.

3. The cognitive dimensions of faith need more emphasis. We are grateful that Renew has developed a process which stresses the contemporary need to touch the affective, emotional and personal faith experiences within a supportive community of believers. At the same time, we think there is need in the Renew process to emphasize more clearly the cognitive, intellectual aspects of faith life. The large group experience can be used to make this presentation. Clearer support should also be given to the need to relate people not only to the parish, but also more effectively to the diocese and the universal church.

We are concerned that the emphasis of Renew on personal and shared "experience as the locus of revelation" can lead to fundamentalism and the privatization of religious truth. Our people must always be made aware of the basis for our faith in Jesus Christ.

We note that Renew is not just a "brief, intensive event such as a weekend experience or retreat" -- rather it is a diocesan wide three-year process of conversion and formation. Because of its duration and impact on the local church, we have to be concerned about the effects it has on the orthodoxy and orthopraxis of our people. The cognitive dimensions of faith cannot be separated from any extended process of renewal or formation in the church if we are to maintain our Catholic unity.

4. The eucharist needs broader definition and an emphasis on sacrifice and worship. We note the effective way the authors of Renew relate the ordinary things of life to eucharist, and the centrality of eucharist in Catholic prayer. However, we have concerns about the singular emphasis in some of the material on the communal meal, and the paraliturgical agape that can lead to confusion about the essential nature of he eucharistic sacrifice.


What is modernism? That's easy. It's morality since the Beatles, the back seat of a '57 Chevy and The Pill. It's marriage since dual careers, TV soaps and no-fault divorce.

It's the Roman Catholic Church since Andrew Greeley, lay ministers, altar girls, activist nuns, priest shortages, liturgical dancing and inclusive language.

Popular modernism is what happened when people decided God was dead--and rejoiced.

As it happens, "modernism" is not just a "lifestyle" but a philosophy opposed to Catholic teaching. And it isn't really modern.

St. Pope Pius X wrote an encyclical called Pascendi Gregis that appeared in English in 1907. The encyclical analyzes modernist teaching and comes to the conclusion that it and the actions that flow from it are heresies that poison the Church. In fact, modernism is called "the synthesis of all heresies" because it destroys any basis for belief in the supernatural.

Pope Pius explains that modernists base everything on experience: the five senses and the subconscious. For them, the sense of God and revelation from God are synonymous.

According to modernist, Christ was just a man, for example. That's all we can observe through our senses. But through the subconscious, Christ is transfigured: He becomes God. By the same token, Christ is DISfigured by faith. That is, we have to exclude everything religions say about him that is not in keeping with his character, condition, education, time and place.

"How far this position is removed from that of Catholic teaching!" Pope Pius laments. "Given this doctrine of experience united with that of symbolism, every religion, even that of paganism, must be held to be true...Indeed, modernists do not deny, but actually maintain that all religions are true."

Modernists also believe religious truth evolves and that this evolution takes place through the medium of individual conscience. Pope Pius calls this doctrine "pernicious" because it makes man, not God, the key to progress in the Church.

His description of the modernist agenda could have been written yesterday: "They wish philosophy to be reformed, especially in the ecclesiastical seminaries...(they wish) the young men to be taught modern philosophy suited to the times in which we live. In the Catechism, no dogmas are to be inserted except those that have been reformed and are within the capacity of the people. Regarding worship, they say, the number of external devotions is to be reduced, and steps must be taken to prevent their further increase...they insist that a share in ecclesiastical government should therefore be given to the lower ranks of the clergy and even to the laity and there are some who, gladly listening to the teaching of their Protestant masters, would desire the suppression of the celibacy of the clergy."

The antidote to modernism, Pope Pius says, is strict adherence to the study of Catholic theology, especially St. Thomas Aquinas and the scholastics. To ensure this adherence, he says "Anyone (in Catholic universities or seminaries) who in any way is found to be tainted with modernism is to be excluded without compunction from these offices, whether of government or of teaching, and those who already occupy them are to be removed. Equal diligence and severity are to used in examining and selecting candidates for Holy Orders. Far, far from the clergy be the love of novelty! God hateth the proud and the obstinate mind."

Well! That Pius X, he had guts, didn't he? But his minions apparently had less fortitude because we are still struggling with the same ol' problems. The universities and seminaries have diverged even further from Catholic doctrine. The word 'dogma' which simply means 'truth of the faith' has become pejorative. Devotions in the Church have been reduced or eliminated. Laity, especially women, have taken over, and everywhere one hears the lament: "Let priests marry."

We have come full circle, and we are going around again. Michael Davies explains the essence of the modernist controversy in his 1983 book: Partisans of Error, St. Pius X Against the Modernists.

"True Catholic teaching is what Christ founded the Church by consecrating His Apostles as bishops and commanding them to teach the truths that He had taught them. The modernist claims that the...successors of the Apostles taught these things because people already believed them. In other words, they were no more than spokesman who articulated popular opinion."

On this view, the Magisterium--or teaching authority of the Church--came about to systematize beliefs and is subservient to the people.

One of the manifestations of this modernist way of thinking about the Magisterium is the number of Catholic couples who have succumbed to the popular trends on contraception and abortion. When Pope Paul VI reiterated the traditional teaching of the Church in Humanae Vitae, many protested, some publicly and some in the privacy of their own homes. But the Pope persisted in spite of the heated opposition. Davies sums up why: "Contrary to modernist belief, the Church is not a democracy in which the Pope derives his mandate from the people, or has the duty to proclaim as Catholic teaching whatever a majority among them cares to believe."

Catholic doctrine says that God is out there. He is real. He existed before time began and will exist when time stops. He exists before anyone experiences Him and He would exist if no one experienced Him. His Son became man and died on the cross. Jesus' obedience unto death saved us from original sin. The Catholic Church is His presence in time, faithful to the Truth through the Magisterium in union with the Holy Spirit. These beliefs are what we affirm in the Credo.

Catholicism isn't mandatory. No one is holding a gun to the modernists' heads. So why don't they just drop out of the Church if they don't buy the doctrine?

"It is pride," Pius X writes. It is owing to their pride that they seek to be the reformers of others while they forget to reform themselves, and that they are found to be utterly wanting in respect for authority, even for the Supreme Authority. Truly there is not road which leads so directly and so quickly to modernism as pride."

The bottom-line is: We have only a speck of time to get out act together in this life. Eternity lasts forever. Hell will be looking back on this experience and realizing that we sold our souls for those moments of power and pleasure that elevated us in the eyes of the world but cost us dearly in the eyes of God.

Modernism is the last-ditch attempt to make man the measure of all things. Unfortunately, the yardstick falls short of Heaven.


Chuck Wojslaw is running for the U.S. Congress in the 16th Congressional District and we would like to introduce him to you.

Chuck Wojslaw is a practicing and believing Roman Catholic who will put Faith, Family and Country, First. He is a dedicated pro-lifer opposed to abortion, including the gruesome 'partial birth abortion' which his opponent supports. He is a husband and father who will defend the traditional family against the onslaughts of pagan society.

Chuck served our country in the U.S. Navy and had a successful career as an engineer and college professor. He retired early to run for congress. Chuck is not a politician and is really too honest for Washington D.C., but since he has charted his course he needs our support.

It takes money to make Chuck and his message known to voters. Checks made payable to Wojslaw For Congress can be mailed to:

302 Toyon Ave., Suite F-239, San Jose, CA 95127.

Chuck can be contacted for more information at (408) 923-7775.


Abundant thanks for the (May/June 1996 'RENEW' issue) of VIEW.

This issue adds to my personal information of matters which I had been previously ignorant--these will be carefully studied.

A California priest

Keep up your outstanding work and dedication to our Holy Father and the Magisterium of the orthodox Church. God bless all of your efforts to curtail the many problems which confront our Church in its battle against relativism and the apostate members among our clergy and religious.

John Gardiner Hollywood Md

Thank you for wiriting about "RENEW". I've been wondering what "RENEW" is, and if it is really Catholic. Also, "small faith communities," which smack of Protestantism to me.

I am a 69 year old life-long Catholic, loyal to the Pope and the Magesteriium, and I intend to stay that way. I need knowledge to debate with fellow "Catholics" who just go along with every abuse. I am amazed at the prevalence of ignorance [of the faith].

Anne Ott Midpines Ca


Diocese of San Jose (Dioecesis Sancti Josephi in California)
Established January 27, 1981
Most Reverend Pierre DuMaine, D.D., Ph.D.
First Bishop of San Jose; ordained June 5, 1957; appointed Auxiliary Bishop of San Francisco and Titular Bishop of Sarda April 28, 1978; Episcopal Ordination June 29, 1978; appointed Bishop of San Jose January 27, 1981. Office: Diocese of San Jose, 900 Lafayette St. Suite 301 Santa Clara, CA 95050-4966

The National Conference of Catholic Bishops
3211 Fourth St., NE
Washington D.C. 20017


Vol. 3 No. 3- May/June 1996

Vol. 3 No. 2 - March/April 1996


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Speech given by Archbishop John Quinn at Oxford - June, 1996

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