A Catholic theologian on the Godzone sect (this is an older document from when the cases of this sect were not yet so well known)

A brief reflection on the Godzone project and the theology of the Bethel congregation

The Godzone project is focused on the evangelization of young people in Slovakia, on proclaiming the gospel in a modern, creative and attractive way. The form of proclamation chosen by the project organizers does not need to be examined here. The focus of attention should be directed to the fact that the content of the message is in many ways marked and permeated by the theology of the Bethel church in Redding, California, which is a source of inspiration and with which the project is connected in a way. The Bethel church offers two packages in its online store called Enter the God Zone ¹ by Heather Thompson, each containing six lessons for children about God's presence, its manifestations, which include healing and miracles, which will be discussed further. The teaching of God's presence, understood in the spirit of strongly cataphatic theology of immanence, and its supernatural manifestations form a substantial part of Bethel's theology. 2 "Everywhere I go becomes a perfect health zone" ³ – "Every place I go becomes a zone of perfect health" is, among other things, a practical consequence of Bethel's teaching, as we will see. The slogan Enter the GodZone appears in variations : in the goals of the Godzone project – "Enter the God Zone" ⁴ , in the name of the project tour and DVD, which captures "how Generation KIOBK was formed " . ⁵                    It should be noted that ^the above may be dismissed by some as mere speculation, that the connection to Bethel, which is currently evident, did not exist at the time the project was created. Let's assume that the slogans, spread in the Slovak project, which have not been close to Christians in our latitudes so far and behind which a specific content is hidden, really only coincide by chance with Bethel's slogans with the same conceptual content.                    Another fact is the offer of books on the Godzone online shop. Given that Godzone wants to be an evangelistic project, bringing revival, the books offered testify to the direction in which it wants to further shape people, and what it offers in the life of faith to those who have been touched by an evangelistic event. Currently, there are fifteen titles in the online shop's offer. Some time ago, these were the first seven of the current offer:   That by Craig Groeschel, founder of LifeChurch, considered the second largest church in the USA, the prayer journal [[NBSP ]] God's Names ,   The Word – New Testament   and   four others by Bill Johnson, pastor of Bethel Church:   Carrying His Presence ,   When Heaven Invades Earth ,   Supernatural Power of a Transformed Mind   and   Supernatural Life of Royal Children   (written in   cooperation with   Kris Vallotton ⁶ , one of the leaders and prophets of Bethel Church, co-founder of the School of Supernatural Ministry at Bethel). In the current offer, we can also find the title Culture of Respect 7 ^, whose author is Danny Silk, of course, one of the pastors of the Bethel congregation. ⁸                    The formation of a young generation of Christians in the spirit of the specific theology of the Bethel church is strengthened not only by book titles. For example, on April 25-26 this year, the Godzone conference Heart of the King took place in Ružomberok, with Hunter Thompson as a special guest:   "He will come to Ružomberok from across the ocean, from sunny California, where he serves as the worship leader at Bethel Church and is part of the Bethel Music project. This will be his first visit to Slovakia, so if you want to experience something new, this is a great opportunity." ⁹                    However, sympathies towards Bethel are ultimately not hidden – participants in the project are offered theology promoted by Bethel, even from among Catholics, without any critical filter or warning about at least controversial points. Leading figures consider ties to Bethel to be unproblematic, as one should seek what unites us and can be inspired. When asked what a converted young person, or a reawakened Catholic, should accept from Bethel's teaching and what not, no one personally could answer me. Immediately upon entering the Godzone, the goal of Godzone is "to acquaint people with where they can ^go after being addressed by the message of the gospel." ¹⁰ [[ NBSP ]] The aforementioned literature is therefore more than telling in this regard, especially when we realize that even Catholic leaders of local 11   communities do not know what they themselves accept from Bethel and what not (assuming that such discernment and these two sets even exist and we are not just talking about the first of them). Bill Johnson and his wife Beni serve a growing number of churches that have partnered with them for revival. This apostolic network transcends denominational boundaries in building relationships that enable church leaders to walk in purity and power. The foundation of Bill Johnson's and Bethel's teaching is walking in God's presence and experiencing the Kingdom of God that Jesus Christ proclaimed. The teaching of the Kingdom of God, ^with elements of Kingdom Now theology, refers to biblical accounts of miracles performed by the hands of apostles who fulfilled Christ's missionary command and powerfully proclaimed the coming of the Kingdom of God. At creation, man was given the mission to rule in the created world, but Adam lost this power when he handed it over to the devil through sin. Christ regained the power over the world that the devil possessed, as he operated with it when tempting Jesus, through His death on the cross and handed it over to people, royal children. Jesus bore our pains and diseases, His blood paid for all sins, and as a result, we no longer have to suffer these diseases, because they were never God's will, as Jesus proved when He healed everyone, and Christians are therefore called to proclaim the Kingdom and remove all diseases in supernatural power, because God's will concerning them is evident in Christ's resurrection. ¹³                    Bethel Church offers several schools and courses of various lengths. ¹⁴  Several believers from Slovakia have completed the offered schools. ¹⁵  The answer to the question regarding the participation of leaders of Catholic communities in our dioceses at Holy Mass and the need to encounter Jesus in the sacraments during the schools in Bethel is vague, at least based on the answers of people who sympathize with these leaders. These are, of course, second-hand statements, or rather non-statements, but in that case, the question of personal example and testimony naturally arises, as this aspect is extremely strong in the Godzone project. The argument that would operate with the difficulty of finding a Catholic church sounds absurd, given the travel of several thousand kilometers to the west coast of the USA and the existence of Google, as does skipping services due to the program or obstacles placed by the congregation. What good is it to a person if they gain the whole world…                    I do not know the exact content of these teachings in Bethel and to what extent the leaders themselves can defend the two-thousand-year-old, Catholic hermeneutics of Scripture and their faith. It is therefore questionable whether the teaching and interpretation of the Scripture that is spreading among young people is identical to the teaching of Bethel, or whether it is rather a misunderstood and extremely exaggerated principle of the Bethel approach to Scripture, miracles, healings, the reality of redemption, the Kingdom of God already here (overlooking or completely omitting "not yet"), Jesus' death and the overall reality of the world. Perhaps the best expression of this is the motto "as in heaven, so on earth" , which is spreading with a controversial interpretation thanks to the band ^GodKnows , one of the smaller communities of Piaro in Prievidza: Jesus taught us to pray "as in heaven, so on earth", and since there is no sin, death, pain, sickness, or lack in heaven, it should be the same on earth; there should be no sickness, pain, or lack here either. If such a thing occurs, it is not from God; Jesus has already paid for all of it, he bore it for us, and in God's power, these realities must be broken and sent away – one must pray for healings, break diseases, etc., or that these supernatural things naturally accompany those who have believed. Moreover, in the Great Commission, Jesus entrusted his disciples to do this, and after a brief exposition of this teaching at worship concerts, the band members subsequently utter prophecies and words of knowledge about ongoing healings that also happen at their prayer meetings, as they testify. This teaching of the  Kingdom and the  understanding of the phrase "as in  heaven, so on  earth" is comprehensively expressed by a band member, a teacher recognized by the Godzone project, for example, in his blog ¹⁷  and in teaching in the  Godzone magazine ¹⁸ .                    More light on the question of whether this understanding of the Kingdom is merely a thoroughly developed teaching of Bethel ^or whether it is actually its Slovak language version 19 is shed by the official website of the Bethel church:  God's action led Bill to a deeper understanding of the phrase  "as in  heaven, so on  earth".  Heaven is a model for our life and ministry. Jesus lived with this principle and did only what he saw his Father do. Learning to recognize the presence of the Holy Spirit and the way to follow him will enable us to do Christ's works and destroy the works of the devil. Healings and deliverances must again become a common expression of this gospel of power. Bill and the family of the Bethel church have adopted this theme for their life and ^[ [NBSP]]ministry. Healings, from cancer to broken bones, from learning disabilities to emotional healing, happen regularly. This is the children's bread. These acts of God are not limited to revival meetings. The church is learning how to bring this anointing into schools, workplaces, and into neighborhoods with similar results. Bill teaches that we owe the world an encounter with God and that the gospel without power is not the gospel that Jesus proclaimed. ²⁰ In Slovakia, such an understanding of the Kingdom of God and Jesus' example has resulted in slogans and phrases with a slightly militant-triumphalist undertone, expressing the victorious mentality and identity of God's children: army of the King, royal son, daughter, generation that cares about the Kingdom of God, walking in power, etc. These are correct titles in themselves, as are several aspects of Johnson's teaching, but in practice they are realized in an experience based on emotions, the desire for material and concrete expression of spiritual realities 21 (despite its seemingly extraordinarily spiritual concept of faith) and the manifestation of God's presence. It must be said here that young people are most confused by the fact that Johnson often and at first glance convincingly argues with Scripture, pointing to passages with expressions that clearly confirm his concept. Behind this confusion is the fact that expressions and concepts are offered as already interpreted – that is, with a conceptual content that is in favor of his understanding. It is amusing that often precisely the same verses are used by (not only) Catholic hermeneutics to justify their opposing views. Finally, we are faced with the very problem of interpreting God's revelation, since the question and problem is always only the interpretation, the interpretative key to God's word. A frequent phenomenon in the Slovak movement is pseudo-prophetism (e.g. the charism of knowledge in some cases is not subject to quality and careful discernment, then incorrect health "diagnoses" are formulated, which is, for example, the discrediting of "prophets"), which, due to its exaggerated subjectivism, is not willing and able to submit to the biblical principle of any verification and confrontation. Many young people, coming from practicing Catholic families, are not open to such an approach and interpretation of Scripture, which points to obvious gaps and inconsistencies in Johnson's understanding of the reality of redemption. The miracles and manifestations that allegedly happen in Bethel and at meetings in Slovakia, which have adopted this theology, are a confirmation of the authenticity of the new or revived interpretation of passages on God's power and the working of miracles. ²²                    Rationality and the ability to confront with the use of factual arguments in favor of the presented claims is in the vast majority suppressed – frequent arguments are phrases like "The Father will reveal it to you if you are open," ²³  referring to the aforementioned peculiar interpretation of Scripture and in some cases also official church documents. A few decades ago, the Church had to defend that faith does not contradict reason and a believer can think critically. Here, as a result of the suppression, or rather the absence of expressing emotions, sharing and personal relationship with God, we encounter practical consequences which, in a synergistic effect with ignorance and misunderstanding of Catholic doctrine and rigid forms of piety, created fertile ground for the adoption of a concept with a rich representation of elements that seemed to be missing in the Catholic Church. The basic problem is therefore perhaps not so much the form of the project, which offers a concrete realization of the desire for community, self-expression and deepening the relationship with God, but the aforementioned content marked by the theology of Bethel, where the basic misunderstanding arose in the conception of reality as such and the reality of the Kingdom of God – although Jesus bore our diseases and sins, paid the ransom with his blood, received all power and the Kingdom of God is a reality that is truly a reality not only "afterwards", the truth remains that even after Christ's death the world did not return to the state before sin, when it would really be enough to renounce disease, i.e. the obvious work of the devil, and performing miracles would be in this sense really something natural, because they would actually be only an actualization of what Jesus had ^won, in individual cases of material, physical evil, about which we know that we no longer have to suffer. It is necessary to emphasize that it has never been Catholic doctrine that illness, death, poverty, and other ailments are God's will or God's gift, as some Catholics apparently believe. 24 Since we are dealing with a Protestant approach to the interpretation of Scripture, arguing with the understanding of several centuries of Christians will not help, and in this case, the approach to Scripture is somehow paranoidly immune even to (all) human experience of life and the logic of reason, since it stands uncompromisingly against the logic of faith, in which the supernatural becomes natural, as God allegedly promised. The argument must therefore be based only on Scripture, but even if we disregard the unwritten word of God, in the Bible we find enough places to refute the shaky idea of the Kingdom. For understandable reasons, evidence will also have to be taken only from the New Testament, because the Old Testament is ultimately considered relevant in this conception only to the extent that it supports the theology of prosperity, the victorious mentality of God's royal sons and daughters. Despite the fact that Jesus already bore our diseases, human nature was not endowed with original immunity to diseases and ailments that are a consequence of a nature marked by sin – illness was not in God's plan, therefore it is not his will. The reality, still affecting even redeemed people – even those who have accepted Jesus ²⁵ – was also understood by St. Paul, otherwise he would have only prayed for Timothy, healed him and would not have written him quite natural instructions: "Do not drink only water anymore, but for your  stomach  and  frequent illnesses  use a little wine" ( 1 Tim  5:23).                    Let's leave aside Satan's sting – about which Paul says that it was given to him and the Lord did not depart from Paul  despite his pleading  (cf.[[NBSP] ] 1 Cor  12) – as one might say that it was not a physical illness. However, this is a matter of serious exegesis for biblical scholars and not for Godzone speakers. The Greek word   astheneía , which Paul uses in  this passage , is used several times in the New Testament and  is translated as physical illness ( e.g.  Lk  13:12;[[ NBSP]] Jn  11:4;  Acts  4:9), weakness (Rom  8:26;  Heb   7:28). The evangelist Matthew (8:16-17) offers an interpretation of an Old Testament prophecy, quoting Isaiah 53:4 and   writes (this is one of[[NBSP ]] the passages that constitute and on which Bethel's theology stands!): «He healed  all  the sick, to fulfill what the prophet Isaiah said: "He took upon himself our weaknesses (Gr. astheneíai ,  Lat.  infirmitates )   and bore our diseases."» Why Paul knows and writes about weaknesses,  ^astheneíai  – which apparently exist even after Christ's death, after Jesus bore them along with our diseases – let Bill Johnson or someone from the Godzone's clergy explain, as well as why the Lord told Paul that God's power is manifested in them 26  – and[[NBSP ]]not in the sense that God's power immediately removes them, even in prayer (Paul pleaded three times) – and why Paul even boasts about them and delights in them (cf.  2 Cor  11:30; 12,5.9.10).                    Paul preached the gospel to the Galatians in  physical weakness, although Christ had already borne it for him, and  the Galatians did not despise or reject them because of this trial concerning his body, but received him as an angel of God, as Christ Jesus (cf.   Gal   4:13-14) and  not as a man who does not proclaim and live the kingdom of God correctly and  does not walk in  power.     [[NBSP ]]              The following arguments require more attention and  are perhaps not as straightforward as the Bethel understanding of verses taken out of  context, which speak of   miracles. Although the Lord sent the apostles to raise the dead, in the  New Testament there are only two cases of resurrection – the resurrection of Tabitha (Acts   9:41), or Eutychus (Acts   20:10) – let us assume that these were not the only two deaths that Peter and  Paul encountered, or to which Peter was called, although we know that not everything is written down. Nowhere do we find mention of the sign accompanying those who believe, which the Lord promised:  "If they drink anything deadly, it will not harm them "  ( Mark   16:18). In the Acts of the Apostles, it is written that Peter healed a man who had been lame from birth, whom they laid daily at the Beautiful Gate of the temple (it was on the east side opposite Solomon's colonnade, where Jesus walked, as John writes, although it is obvious that the lame man did not have to be there at the same time as the Lord). The man was over forty years old (cf. Acts 3:1-4:22). Why did the Lord Jesus not heal him, when it is very likely that they could have met, but only the apostles? They did not heal en masse either, because Paul distinguished whether someone had faith and could be healed (cf. Acts 14:9). A strong argument is also the observation of another theologian. John writes that by the pool by the Sheep Gate in Jerusalem there were five colonnades: " In them lay a multitude of invalids, blind and crippled." But John nowhere writes that, apart from the man who had been ill for thirty-eight years, the Lord had healed anyone else from the multitude of the sick. Moreover, the Jews persecuted Jesus because the sick man carried his bed after being healed. If there had been more of them, the Jews would certainly have noticed and taken advantage of it (cf. John 5:1-18).                    The signs and  miracles that the apostles performed and  that accompanied the Church throughout history cannot be denied. However, the possibility of a spiritual actualization of the Lord's words cannot be denied, and  in this spirit, we can also see the statements that Jesus bore all our diseases, weaknesses, and  death. As we saw above, Jesus truly burdened himself with our sorrows when he patiently bore them with  people and  devoted himself to them with  love until night. Such an interpretation is more faithful to the biblical message, and  its practical consequence for us is the knowledge that Jesus  still patiently bears and shares our diseases with  us and  devotes himself to us. In  this sense, the sacred writer Matthew also understood the bearing of diseases and  the fulfillment of the prophecy, since Jesus at that time did not experience any physical suffering. Moreover, a comprehensive view of Revelation shows that Jesus healed some diseases remotely at the intervention of another person, sometimes healing was a process, sometimes it happened in  a single moment, sometimes people waited for their turn (why the Lord made them wait when he could have healed everyone at once, let Johnson explain), he let Lazarus die despite knowing about the disease. Finally, healings are not a necessary consequence of the coming of the Kingdom (not in  this earthly phase), but a sign of its coming – it does not mean that the resurrected Lazarus and  many healed were already protected from further diseases and  did not die. It is also worth considering the fact that Paul could not see for three days after meeting Jesus. In a strictly materialistic and only literal understanding, we should never suffer again, but even physical death , which Jesus also really underwent for us, is still a reality of human life – and from Revelation we know that death, as we know it now, is the consequence of sin par excellence (cf. Gen 2:17; Wis 2:24; Rom 5:12; 6:23; 7:13) and yet people have been dying for centuries. Simply, the mystery of iniquity still works (cf. 2 Thess 2:7), there is misery in the world, the consequence of sin, disease, death and creation is still writhing in labor pains until the sons of God appear (cf. Rom 8: 19-23) ²⁷ , until God is truly all in all (cf. 1 Cor 15:28), the corruptible will not put on incorruption (cf. 15:53ff) and only then will Christ's redemption, which we now experience on a spiritual level, fully affect our physical reality, when death and disease will be definitively destroyed, when there will be a new heaven and a new earth, where there is no more death, sorrow, lamentation or pain (cf. Rev 21:4).                    I think it is also necessary to point out that, in addition to cessationism (it was necessary to choose a Slovak transcription), which claims that lower charisms, such as glossolalia, xenolalia, the charism of performing miracles, healing, ceased after the initial proclamation of the apostles, there is at least an equally valid theological view, continuationism, which claims – for example, also   based on the statements of St. Paul – that these charisms were not tied only to the first proclamation and   did not cease. If, in   practice, young people are met by consecrated persons only with an a priori   rejection of anything that goes beyond the framework of the personal experience of these consecrated persons, it is not at all surprising that they seek   deeper knowledge where it is offered to them. Proponents of cessationism must admit that theologically, on a theoretical level, the problem is not clearly resolved, although they present it as such. It would also be necessary to acquaint wider circles more deeply, for example, with   the teaching of St. John of the Cross, Doctor of the Church, who knew about   charisms, wrote about them, and   offered specific guidelines. At least for Catholics, the spiritual richness and   experience of the Church could indicate the direction to take.                    The sobriety of John's teaching also confirms a methodologically correct approach to miracles and   signs. It is appropriate to temper the enthusiasm for miracles, even those in Bethel, with the right approach to miracles as such – they cannot be a criterion for the truth of claims, because according to such a key, occultism in all its forms, the teachings of Eastern religions, all kinds of church congregations, etc., and finally the erroneous teachings and religion of the antichrist would also have to be declared true, since St. John the Apostle writes that the false prophet will confirm all lies with signs. We see that an incorrect methodological approach is applied here, evaluating truth according to the preacher and his deeds. The existence of false prophets and the rejection of the truth of the Gospel based on the moral errors of Christians have been nourished by this approach throughout history.                    In people, especially young people, there is a great desire for spirituality, for the Word of God. This explains why people readily contribute, for example, to pastors of the Apostolic Church to cover the costs of attending school in Bethel ²⁸ , or to the band eSPé for a worship school. It is precisely because of this hunger for God that it might be appropriate to examine the background of the Bethel church. Bill Johnson collaborates with a multitude of other churches and pastors who observe the same phenomena materializing and remaining at their gatherings: gold dust, gold teeth, precious stones, manna, feathers, "cloud of glory," angelic manifestations, and the like. ²⁹  One cannot ignore the fact that these churches speak of using practices very similar to those of, for example, New Age, even if they give them Christian names, opening themselves at least to ^a suspicious sphere of the spiritual world. We must cautiously consider false accusations and biased presentation of information ³⁰ , but the manifestations captured in various videos cannot be considered by any sane person as the power of the Holy Spirit and the way a normal person, let alone a Christian, should manifest. 31  In this context, although it is not a scientific argument, the fact that many people whom I have known for several years as people of a sincere relationship with God, faithful, deep prayer, and firm personal faith, independently of each other did not have a good feeling about the Godzone project, something bothered them, and it was not a question of the project's form, gains significance for me. Perhaps a charismatic spiritual sensitivity was manifested here, although they did not yet know the content, and when they became acquainted with the teaching presented by the project, a reality that we believers have named sensus fidei manifested itself. The Godzone project and its teaching are widespread; it is no longer a matter of a specific diocese. It is clear that the Bethel congregation influences the perception of the Kingdom and the experience of Christianity. It is important to know the clear position of the project leaders and responsible persons, those who oversee the project – in what direction they want to shape the youth, where they want to direct the Church in Slovakia, and how much they want to receive and pass on from the congregation in California, and if it is not all intentional, whether they are willing to see the concrete fruit of what and how it is presented, that it confuses many people. ³² It would be good to know the experiences of people who received formation in Bethel, and the content of what they heard, saw, and experienced. The reception of the spirit of Bethel and the formation in it is problematic from a theological point of view, as can be seen, but I think that equally serious are many indications of opening up to a strange spiritual world and its manifestations, as outlined in the conclusion. The accusations of New Age and occult elements are concrete and are not anonymous.

1.   https://shop.ibethel.org/products/enter-the-god-zone ,[ ^[ NBSP]] https://shop.ibethel.org/products/enter-the-god-zone-2

2.   http://www.bethelredding.com/new-here : We are a community of believers that are very passionate about the things ^of God. And because of this, we have a passion for people, our city, and our world. Our rich history has shaped our core values. Our culture is characterized by worship, the presence of God, family, revival, miracles and healings, and a culture of honor.

3.   http://www.ibethel.org/offering-readings . The site offers prayers of thanksgiving, full of "victorious mentality": "I am powerful and what I believe changes the world! Therefore ^, today I declare: God is in a good mood. He loves me at all times… I am important. The way He created me is amazing… With God, nothing is impossible!"

The aforementioned cataphatic spirituality and Protestant prosperity theology can easily be found here ("open heaven, land under invasion, unlocked shops, visible miracles, dreams and visions, angelic visitations… divine manifestations… souls from every generation, saved and liberated, carrying the revelation of the Kingdom") etc.

4. [[NBSP] ^] http://www.godzone.sk/vizia-a-ciele

5. [[NBSP] ^] http://shop.godzone.sk/sk/dvd/182-enter-the-godzone.html

6. [[NBSP] ^] http://www.kvministries.com/about

7.   http://shop.godzone.sk/sk/knihy/270-kultura-ucty-danny-silk.html ; The mentioned  culture of honor ^[ [NBSP]] is one of the main characteristics of Bethel Church ( http://www.bethelredding.com/new-here )

8. [[NBSP] ^] http://www.ibethel.org/users/dannyandsherisilk

9. [[NBSP] ^] http://worshiplife.sk/magazin/-/blogs/spolu-spoznavat-srdce-krala;jsessionid=D256B4BD55E453E311CB3D9415E28A76?p_p_auth=W5LrIWce

10   ^.   http://www.godzone.sk/vizia-a-ciele

11   ^.   We can no longer call several communities parishes, because they only share a geographical location with the parish.

12.   http://www.ibethel.org/users/billandbenijohnson ,   about cooperation also briefly in ^the video at: http://www.bethelredding.com/new-here

13   ^.   http://bjm.org/qa/is-it-always-gods-will-to-heal-someone/

14   ^.   http://www.ibethel.org/schools , cf. also:  http://www.bethelredding.com/ministries , Bethel's theology is also spread through the now independent Jesus Culture  http://new.jesusculture.com/about/

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• ^.  e.g.:  https://www.facebook.com/domino.gabriel.7?fref=ts
• leader of the Eliáš community in Nová Dubnica:

http://www.mojakomunita.sk/web/peter.broz/blog/-/blogs/ideme-do-ameriky

• The Elijah Community sent two of its members to the Bethel Healing School, May 19-23,   http://www.ibethel.org/events/2013/09/bethel-healing-school  

https://www.facebook.com/events/1412238019041558/?source=1 http://www.elijah.sk/frames.php ,  https://www.facebook.com/spolocenstvoelias?fref=ts

• The band eSPé, it should be reiterated that its leader is Julo Slovák, also the leader of the SP community and the leader of the Godzone project implementation team, attended the Bethel School of Praise during the summer of last year:

https://www.facebook.com/photo.php?v=10200608175340989&set=vb.43575466918&type=2&theater  (April, May, June – thank you from July 5, 2013, or:   https://www.facebook.com/photo.php?v=10200608175340989 )

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