Prayer for those who have been abused

Gracious Lord, as we see more attention given to church abuse, we ask 
for Your guidance for all who are exposing. Give them Your wisdom, 
strength, courage, and love each day. We pray for those who have been 
abusing that they would be stopped and receive true help. Most especially, 
Lord, for all who have been abused and struggling, facing consequences 
that many do not know or understand. Open our eyes to see clearly, 
and be proclaimers of Your comfort.

3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God. 5 For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ. 6 But if we are afflicted, it is for your comfort and salvation; or if we are comforted, it is for your comfort, which is effective in the patient enduring of the same sufferings which we also suffer; 7 and our hope for you is firmly grounded, knowing that as you are sharers of our sufferings, so also you are sharers of our comfort.  (2 Cor. 1:3-7 NAS)

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6th Petition of Lord’s Prayer

The pope recently changed the wording of the 6th Petition of the Lord’s Prayer. This may cause some to consider how this affects us as Lutherans. In reality, the papal church decision does not affect us at all. Here is the papal statement regarding the change:

The translation of a line in the Lord’s Prayer has been changed by The Pope after he signalled he was frustrated that it implies God might lead people into temptation.

Pope Francis approved altering the translation of the line “and lead us not into temptation” to “do not let us fall into temptation.”

Luther already in 1530 addressed the concern when he wrote his explanation to the 6th Petition in the Small Catechism.

6th Petition: And do not lead us into temptation.

What does this mean? God indeed tempts no one; but we pray in this petition that God would guard and keep us, so that the devil, the world, and our flesh may not deceive us nor seduce us into false belief, despair, and other great shame and vice; and although we may be assailed by them, still we may finally overcome and obtain the victory.

Immediately Luther addresses the concern whether God tempts us. He does not. The focus of the 6th petition is to call upon God’s protection against the three spiritual enemies: the devil, the world, and our flesh. Further that none of the three may not deceive us nor seduce us into false belief, despair, and other great shame and vice. With the outcome that we finally overcome all these temptations in Christ’s power, and that we may obtain that the victory in Christ.

So is there any need for us as Lutherans to change the wording of English translation? Absolutely not. The current translation is acceptable and the result does not change even with a wording change.

Rest assured that our praying the Lord’s Prayer is acceptable to God and reflects God’s own desires for our prayers.

Other translation changes:

A final note is that the new translation by the papal church will affect oral recitation by congregations, small groups, and by individuals. In pastoral care to shut-ins, those hospitalized, home visitation, I recite the Lord’s Prayer, inviting the person(s) to join with me. What advantage is a wording change? None. Negatively it will cause confusion, stumbling, uncertainty at a very critical time for the person to be actively praying the commonly known words. Word changes like this are not helpful for pastoral care and private devotions.

Also, note that even when new Bible translations or revisions (NASB, ESV, NIV, etc.) appear, that change never affects the liturgical form used in worship or private devotions.

The pope also changed the text of “The Gloria” in the liturgy. That change will not affect us as Lutherans at all.

Restoration of Peter

In the Gospel reading for today (John 21:1-19) Jesus restores Peter to ministry. He does so by asking Peter three times: “Do you love Me?” Each response by Peter “Yes, Lord. You know that I love you,” is met with Jesus saying, “feed My lambs”; “Shepherd My sheep”; “Feed My sheep.” This parallels Peter’s three-fold denials when asked if He was one who followed Jesus. Peter was forgiven, restored, and called to care for people.

Note how Peter writes about this change in 1 Peter 5:1-4:

1 I exhort the elders who are among you, as one who is also an elder and a witness of the sufferings of Christ as well as a partaker of the glory that shall be revealed: 2 Shepherd the flock of God that is among you, take care of them, not by constraint, but willingly, not for dishonest gain, but eagerly. 3 Do not lord over those in your charge, but be examples to the flock. 4 And when the chief Shepherd appears, you will receive a crown of glory that will not fade away.

(1 Peter 5:1–4 MEV)

Abuse in the Church and heresy that supports it

The Plague of Abuse

Abuse is a major plague affecting churches of all persuasion. It not only destroys peoples’ lives, the ripple effects for family, friends, and churches grow beyond our eye sight.

Thankfully, many people are addressing the problem of abuse. Here is a small sample of people writing about abuse in the church.

Dee Parson: http://thewartburgwatch.com

Amy Smith: http://watchkeep.blogspot.com

Julie Ann: https://spiritualsoundingboard.com

Others are writing and providing organized help for those abused, such as:

Boz Tchividjian: https://www.netgrace.org

And many of those who have been abused and continue to suffer from the church, such as:

Lori Anne Thompson: https://loriannethompson.com

Every person in the church would do well to read what each of these people write. To see the devastating effects of abuse. To grapple with the hidden costs of abuse. To realize that reintegration into a church can be threatening to say the least. To come to grips with how pervasive, soul destroying abuse can be.

The Heresy behind Abuse

Another layer of recognizing what is going on is to realize that many abusers and their defenders have used what seemingly provides a theological/Biblical basis for “handling abusers.” That is, a seeming “confession of sins” by abuser is offered (ala Matt. 18:15-20), then a quick absolution, and even quicker turn around to begin another ministry. As if that solves the problems. 

It gets even worse. Many of them claim that the only solution is for the abused person to meet face-to-face with the abuser, so that forgiveness can happen. By such a practice, this ensures that the abuser does not face consequences because he (I am using male pronoun, because most often it is a man) is in the position of power, hence the abuse is multiplied. Little wonder that those abused refuse to be put into that position.

Added to this dilemma, such an approach short-circuits the role of the congregation in the process (18:17). And the witnesses are not to be advocates for the one who sinned (the abuser), rather as witnesses that the process of confronting the abuser with what has happened. But another disaster has entered the process. The abuser seemingly can suggest his own punishment, even determining if something is too difficult to endure.

The Heresy

That process almost sounds Biblical. But they are using Biblical words with a different meaning, and therefore twist it to support the abuser. In the process, words like “confession of sin,” “repentance,” “forgiveness of sins,” etc. are detached from their biblical context and meaning. Thus, if questioned the abuser/defender can claim that the process of Matthew 18:15-20 has been followed. 

Sadly according to this misuse, a word like “restoration” automatically means as soon as forgiveness is declared, then the person can resume that same position or similar one in another church. That process does not reflect Biblical confession, absolution, or restoration. And that is the heresy.

Is heresy too strong a word to use in this context? I think not. Words of the church and by the Church have been torn from their Biblical context and meaning—coopted to support the abuser. Even church, pastor, authority, forgiveness, reconciliation have been twisted from what Jesus instituted for the Church. In the process these heretics are wanting Christianity as a whole to change in order to accept their perverted understanding of those words. And that is heresy. 

In the 4th century at the Council of Nicea (AD 325) a bishop named Arius was trying to change a teaching regarding Christ. Interestingly the difference between orthodoxy (straight doctrine, hence praise) and heresy (false doctrine publicly defended as true doctrine) was one letter, the Greek letter iota (ι).

The council recognized the widely spread deception of Arius, and condemned the teaching. Heresy could not be tolerated. Even more, the use of words by Arius to promote and defend the heresy had to be challenged. The church would not be the true church if it allowed the false acquisition of Christian/Biblical words by heretics.

The Fallout

In the era of abuse of today, false teachers are using slipshod definitions and use of words like sin, confession, forgiveness, restoration, reconciliation to circumvent the Biblical process of dealing with public sin. That is, the abusers, their supporters, and all others connected with the abuse need to restudy those words, so that these words can be taken as originally intended and not as a means of sidestepping what happened.

This does NOT mean a one hour study session with quickly re-written new policy. Rather, it means taking a long (year or years?) serious look at all the Bible has to say about sin, confession, forgiveness, reconciliation, and restoration. Do NOT jump immediately to “forgiveness of sin,” because that will derail the purpose of the study. Confronting sin has to include not only the specific sin, but the larger consequences of the sin, the affect on family, the church, other spiritual leaders, etc. Over the years I have heard pastors who have abused a member claim that “I have been out of ministry for six months; now I am ready to begin serving again.” The reality is that he probably has not even dealt with the sin in its entirety, nor with the affect on other people.

Notice, too, that in the Matthew 18:15-20 passage, the one guilty of sin, does not determine the forgiveness, nor the consequences, nor the restoration, if any. In other words, he has no role in that whole process, regardless of how “fit” he might demonstrate at the moment. His only role is to confess the sin. He is not to be applauded, nor “rescued to serve again.” Sin has much greater consequences than his inconvenience. The church determines steps forward, and restoration to a former position is certainly not automatic, nor to be demanded.

The Way Forward

It is encouraging to see people and churches take stands against abuse. But it is indeed sad that abuses have lived in a subculture that thrives on heresy. This is a call for all pastors, teachers, and Christians in general to seriously study the critical words in their Biblical context. Don’t settle for a shortcut that seems to cut off the abuser in the immediate situation, but may open to other abuse and other heresies. 

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For Study

I don’t have all the answers. Here is a suggestion for a beginning of this study, which gets to at least a couple items. Most critical I think is addressing the heresy that undergirds the abuse has to be identified, dealt with, and put away from the abuser, defenders, and the church. I would say a deep study of Galatians (what is the foundation of faith), Ephesians (what does it mean to be “in Christ” and in relation to one another), 2 Corinthians (how to deal with trouble in church), 1 John (what does Christ’s love mean for the Church, fierce love that Jesus demonstrated).

Study words such as sin, confession, forgiveness (in that order)

2 Samuel 12; Psalm 51

Psalm 32

3-4 When I kept silent about my sin, my body wasted away Through my groaning all day long. For day and night Your hand was heavy upon me; My vitality was drained away as with the fever heat of summer.

Then

5-6 I acknowledged my sin to You, And my iniquity I did not hide; I said, “I will confess my transgressions to the LORD”; And You forgave the guilt of my sin.

From Jesus’ instruction Matthew 18:15-20

 If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven.”

Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. For where two or three have gathered together in My name, I am there in their midst.”

May we as the Church root out this heresy and remove that as a foundation for abuse.

Comparison of translation choices

I have been reading ESV for a few weeks. I am posting just some random translation choices of ESV and comparing it to other translations. The first two examples have to do with seemingly awkward (oral) translation choices. The last example has to do with the difference between translation approaches: formal equivalent and functional equivalent (other terms have been used to express the differences in approaches)

Formal equivalent: reasonably equivalent words and phrases while following the forms of the source language [Greek in this case] as closely as possible. Sometimes called “word-for-word” translation. Examples include ESV, NAS, NKJV, and MEV.

Functional equivalent: This type of translation reflects the thought of the writer in the source language rather than the words and forms. Sometimes called “meaning based translation.” Examples include: GW, NLT.

Combination: Then there some translations that fall somewhere between these classifications, namely CSB, which leans toward Formal equivalent, and NIV, which shifts between the two approaches (without any signal that such a change is taking place).

Deuteronomy 4:39

ESV know therefore today, and lay it to your heart, that the Lord is God in heaven above and on the earth beneath; there is no other.

NAS Know therefore today, and take it to your heart, that the Lord, He is God in heaven above and on the earth below; there is no other.

NKJV Therefore know this day, and consider it in your heart, that the Lord Himself is God in heaven above and on the earth beneath; there is no other.

CSB Today, recognize and keep in mind that the Lord is God in heaven above and on earth below; there is no other.

NIV Acknowledge and take to heart this day that the Lord is God in heaven above and on the earth below. There is no other.

MEV Know therefore today, and consider it in your heart, that the Lord, He is God in heaven above and on the earth below. There is no other.

“Lay it to your heart” just sounds odd, and I am not familiar with any other contemporary use of that phrase in English.

Deuteronomy 5:3

ESV Not with our fathers did the Lord make this covenant, but with us, who are all of us here alive today.

NAS The Lord did not make this covenant with our fathers, but with us, with all those of us alive here today.

NKJV The Lord did not make this covenant with our fathers, but with us, those who are here today, all of us who are alive.

CSB He did not make this covenant with our fathers, but with all of us who are alive here today

NIV  It was not with our ancestors that the Lord made this covenant, but with us, with all of us who are alive here today.

MEV The Lord did not make this covenant with our fathers, but with us, we who are living now and here today.

GW He didn’t make this promise to our ancestors, but to all of us who are alive here today.

The translation “but with us, who are all of us here alive today” is awkward English and hence problematic for oral reading. Surprisingly CSB follows ESV closely, only shifting the word “all.”

Interestingly NKJV adjusts the word order to make it more comprehensible but also flowing better for oral reading. MEV goes about it differently to achieve the same result.

Ephesians 1:3-14

This is one section in which the formal equivalent and dynamic equivalent translations show marked differences even in where to put sentence stops (periods).

Ephesians 1:3-14 is one of the more difficult passages, partly because it depends on how sentences are divided in the entire section, 1:3-14. Here are the number of sentences (in parentheses) in each text:

NA28 (Greek text, 4): 1:3-6, 7-10, 11-12, 13-14

ESV (4) 1:3-6, 7-10, 11-12, 13-14

NKJV (4) 1:3-6, 7-10, 11-12, 13-14

MEV (4): 1:3-6, 7-10, 11-12, 13-14

NAS (5) 1:3-6, 7-8a, 8b-10, 11-12, 13-14

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CSB (8) 1:3, 4, 5-6, 7-8, 9-10, 11-12, 13, 14

NIV (8) 1:3, 4, 5-6, 7-8, 9-10, 11-12, 13a, 13b-14

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GW (14): 3, 4, 5-6, 7, 8, 8-9, 10, 11, 12, 13, 13, 14, 14, 14

NLT (15) 1:3, 4, 5, 5, 6, 7, 8, 9, 10, 11, 12, 13 13, 14, 14

You can see the division of sentences relative to Formal (ESV, NAS, NKJV, MEV) and Functional (NIV, GW, NLT) translations.  Interestingly CSB and NIV sit in the middle of sentence division choices but for different reasons. CSB (and predecessor HCSB) tend toward Formal equivalence, while NIV sometimes alternates the translation decision between Formal and Functional (without noting which is being followed in a particular text).

ESV 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

NAS  7 In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace 8 which He lavished on us. In all wisdom and insight 9 He made known to us the mystery of His will, according to His kind intention which He purposed in Him 10 with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth.

NKJV 7  In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence, 9 having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth

CSB 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 8 that he richly poured out on us with all wisdom and understanding. 9 He made known to us the mystery of his will, according to his good pleasure that he purposed in Christ 10 as a plan for the right time—to bring everything together in Christ, both things in heaven and things on earth in him.

NIV 7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace 8 that he lavished on us. With all wisdom and understanding, 9 he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, 10 to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ.

MEV 7 In Him we have redemption through His blood and the forgiveness of sins according to the riches of His grace, 8 which He lavished on us in all wisdom and insight, 9 making known to us the mystery of His will, according to His good pleasure, which He purposed in Himself, 10 as a plan for the fullness of time, to unite all things in Christ, which are in heaven and on earth.

GW 7 Through the blood of his Son, we are set free from our sins. God forgives our failures because of his overflowing kindness. 8 He poured out his kindness by giving us every kind of wisdom and insight 9 when he revealed the mystery of his plan to us. He had decided to do this through Christ. 10 He planned to bring all of history to its goal in Christ. Then Christ would be the head of everything in heaven and on earth.

The challenge in a passage like Ephesians 1:3-14 is to provide a translation that reflects the original Greek, and yet make it understandable in an English context. Very difficult to do. That is why I recommend to those who do not know the original languages to choose one from each type of translations (i.e. NAS and GW, or other combination).

PS: As an experiment, try to orally read each translation of Ephesians 1:3-14. And compare your ability to faithfully read and then understand.

Further Notes:

Keep in mind that there are many factors in translation choices. Those decisions can be much more complex than I have indicated. This only looks at one of two of those choices.

I have carefully avoided the evaluation and comparison terms (“better” “best” “worst”) in this post. I think it more appropriate to evaluate based on understandability of the English used in the translation.

The Church, Satan, and Abuse

Sermon preached on Sep. 2, 2018

http://www.mediafire.com/file/bwg9jinbeejx7xq/Sermon_20180902_copy.m4a/file

Finally, my brothers, be strong in the Lord and in the power of His might. Put on the whole armor of God that you may be able to stand against the schemes of the devil. For our fight is not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, and against spiritual forces of evil in the heavenly places.  Therefore take up the whole armor of God that you may be able to resist in the evil day, and having done all, to stand.  Stand therefore, having your waist girded with truth, having put on the breastplate of righteousness,  having your feet fitted with the readiness of the gospel of peace,  and above all, taking the shield of faith, with which you will be able to extinguish all the fiery arrows of the evil one.  Take the helmet of salvation and the sword of the Spirit, which is the word of God.

 Pray in the Spirit always with all kinds of prayer and supplication. To that end be alert with all perseverance and supplication for all the saints.  Pray for me, that the power to speak may be given to me, that I may open my mouth boldly to make known the mystery of the gospel,  for which I am an ambassador in chains, that I may speak boldly as I ought to speak.

Ephesians 6:10-20 MEV

 

Praying the un-prayable

As Christians we cherish the Old and New Testaments for many reasons. They teach us about God’s salvation through Jesus Christ. The prophecies and promises of His coming in the OT, and the revelation of Him through the Gospels, and then expanded teachings in the NT letters. 

There are many texts in the OT that you can read that point ahead to fulfillment in Jesus Christ. Here are just a few (look up their fulfillment in the NT):

Gen. 3:15; 12:1-3; 15:1-6; Isaiah 7:14; 9:1-7; 53; Micah 5:2; Zechariah 9:9-10; 13:7-9

As part of our new relationship with God (saved, not condemned), God invites us to approach Him in prayer.

Praying

Jesus invites the hearers/readers/listeners to believe on Him and be saved. This includes forgiveness of sins, reconciliation, etc., and to approach God in prayer and to do so with confidence. In fact, we see in both testaments the encouragement to pray, the models for praying. Reading the Psalms can be great sources of praying, and learning about prayer.

For centuries Christians have grown in their prayer lives as they are influenced, guided, and directed by the Bible.

Praying can be hard

As we live in this world that is scarred by sin, it doesn’t take us long to hit the brick wall of difficult prayers. I don’t mean simple prayers, but those prayers that are so agonizing that we can’t even express ourselves. Words seem to fail us.

Having lived through decades of agony, fear, inability to change circumstances, I can’t even count how many times I was flat on the bed, floor, ground, crying out loud, “How long!?!” One Psalm captures that extreme sense of loss, abandonment, despair.

God does not leave us in that condition. And it is a good thing. Perhaps the pain of what is happening is monumental,  and we stutter, frozen in a failure to even pray. God promises that the Holy Spirit intercedes for us in that exact spot:

At the same time the Spirit also helps us in our weakness, because we don’t know how to pray for what we need. But the Spirit intercedes along with our groans that cannot be expressed in words. The one who searches our hearts knows what the Spirit has in mind. The Spirit intercedes for God’s people the way God wants him to.  (Romans 8:26-27 GW)

What a comfort that God helps form our prayers even in those difficult, trying times.

Praying the Un-prayable

But now we come to the most difficult part. Trying to pray the un-prayable. This is the extreme condition when praying even seems unspeakable. When the pain is beyond description. To even say words at that point would mean that even God would be offended!

Psalm 137 comes to mind. It begins with a lament.

So far, this seems like a normal lament. But notice how this ends:

That is startling!! A few years ago I read one commentator who wrote strongly that this is “sub-Christian” and should never be uttered by anyone! Or in the words of this subheading: Praying the un-prayable.

I would offer that this prayer is precisely a Christian prayer, a faithful prayer. For the Jew writing this, the agony of seeing Jerusalem and the temple destroyed was overwhelming. The agony of deportation to other lands (not just Babylon, but also Egypt). The death of many family members and friends boils in the backdrop of the mind. The Psalm is not written with a “peaceful, pretty, gentle” background. The raw emotions of the Jewish people comes through very clearly.

But God… and this is key… But the Psalmist who utters this prayer brings the full brunt of the desperation before God. Notice, however, that the Psalmist does not act on this violence, namely “smashing babies against the rocks.” Rather the Psalmist is praying in faith before God. And that faith is such that God can handle the anger, the frustration, the hopelessness. The worst of all imaginable words, yet the Psalmist brings those emotions, hurts, losses, and now even words before God.

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A word about justice:

The Psalmist does not take matters into his own hands. His heart is open about what he wanted to do—before God. But justice was not in his hands. God raised up others (namely, the Persians) who conquered Babylon. Was it instantaneous justice? No, but it was far better than one person trying to take on personal vengeance.

In the case of the sexual abuse scandal at MSU, USAG, and OSOC, God raised up people to address not one abuse incident—remember that many were not aware how extensive it was—but the larger scheme. Therefore, God raised up Rachael, Morgan, Makayla, and many others to become the voice that shouted “no more!”

Judge Rosemarie Aquilina in the courtroom allowed those many voices to be heard. The voice was no longer one lonely, fearful voice, but a combination of hundreds of voices, angry voices of women who were finally being heard. The Psalmist of 137 gave way to God’s greater justice. And now that same process is being played out. Justice is being served.

And the voices of others who have been abused are now catching worldwide attention: Abby Honold and the law named after her in Minnesota. Sammy Woodhouse who survived the Rotherham abuse ring is telling the story through her book and personal appearances. 

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Hope in Praying the Un-prayable

In praying this way, we are not offending God by our words. Rather we are actually trusting Him to hear, and respond in His perfect way. Not our way, not the expedient way, not the way we planned, not in the time we demand, but in His perfect way and perfect timing. We do so, knowing His promises to hear and to act.

Over the years when the ongoing turmoil was moving beyond 30 years, and part of it was our one son was missing for 18 years, life was beyond messy—it felt like the Babylonian captivity. It was what I described privately as “hell on earth.” That was the strongest way to describe it. Was God offended? No, he welcomes the prayers that are un-prayable. My heart was broken into a million pieces, my words inadequate. But, God listened.

My prayer of lament, the un-prayable prayer, was answered in a dramatic fashion two years ago. What I struggled to utter during those decades was answered in a way I didn’t think possible. But God…

Abused, broken—
prayers for them and with them

As I think about those who have been (and are being) abused, I think of Psalm 137. We can pray their un-prayable prayers for them and with them. We can open our mouths before God to say the difficult words, express the hurt, anger, rage, frustration. And we know that God can handle it.

That is one reason I began the daily prayer on Facebook and Twitter for #PrayerSurvivorsConquerors who suffered (and still do) under the abuse by Larry Nassar, MSU, and USAG, USOC, etc.

But now, we can expand that to pray for the many who have suffered abuse in so many ways. I think of Madeleine Black, Abby Honold, Lori Ann Thompson, Sandy Beach, Mary DeMuth, and so many others. And prayers for those who care for and minister to those who have been abused.

When we pray for them, we do not in any way minimize or diminish what has happened, what they are experiencing, the anguish, despair, sense of being forgotten. Rather, we pray in light of all that, we pray that God brings what we cannot.

Let’s storm God’s throne of mercy with un-prayable prayers, for the sake of our sisters and brothers.

Our prayers continue