Vale Sr Margaret Wall rsj
29 Apr 1923 – 9 Dec 2019

The time has finally come to do a fuller obituary for her than was possible last December on Instagram. In the interim a good friend acquired a copy of her funeral book for me, and a copy of her official Josephite obituary, because so many locals were unable to attend her Hunters Hill funeral.

The aim is to put them all together into some kind of coherent whole, and to repare for the many times in her life when her presence went unrecorded.
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This amazing woman was called into eternity on 9 Dec 2019 after a long life.

​She came into the world on 29 Apr 1923 in Toowoomba QLD, to English-born parents, Harry Wall and Elsie Wall nee Roberts. Her parents came to Australia as post World War I immigrants with her elder sister Dorothy. Then the rest of their children, Bill, our Margaret, Marjorie and Joan were all born in Australia. Her father was a Church of England minister, which may be why they moved from time to time. When Margaret was a teenager they moved to NSW.

Margaret’s initial training was as a nurse. As a young woman in country NSW she decided to become a Catholic at Glenn Innes. This took place in November 1948 at St Patrick’s Glen Innes.

That parish had a convent of Josephite nuns, and one of them in particular, Sr Keiran, introduced Margaret to the life of Mary McKillop, the foundress of the order. Not too long after that the call to follow Jesus as a religious came, and she said Yes, and around 3 years after becoming a Catholic entered the Sisters of St Joseph of the Sacred Heart. Her family, especially her father, found this very difficult to comprehend.

In 1955 Margaret made her final vows as a Sister of St Joseph of the Sacred Heart. It is primarily a teaching order, so after her Profession Margaret needed to retrain to become a teacher. She was assigned as a sub primary teacher, and taught Kindergarten and the lower grades of primary school at various locations, including Penrith, Leichhardt, Lakemba, Rockdale, Lavender Bay, Punchbowl, Guildford, Burwood, Camden and Lidcombe.

Margaret had a keen mind and a life-long love of learning. During 1969-1971 she completed a part-time Diploma of Theology, in 1974 attended the Tiertianship at the Aldgate convent near Adelaide in South Australia, and later did the Emmaus programme at the Baulkham Hills retreat centre and the Crossroads Course in 1990.

For some reason, maybe it was her special affinity with people doing it tough, Margaret transitioned from teaching into social work. She studied for a Diploma in Social Welfare at Milperra College of Advanced Education, and then set up the West Care Pastoral Ministry at St Marys (near Penrith). In this ministry she spent 6 busy and fruitful years, until she was sent to Woy Woy.

Her first visit to Woy Woy parish was a brief one in the 1960s as a teacher in the parish primary school. She returned in 1991 for a much longer stint as a parish associate.

She had her fingers in many pies around the place. She was one of the driving forces behind the establishment of Mary Mac's Place, a ministry to the homeless and disadvantaged through meals and support. She founded the local branch of the Josephite Associates, set up to help non-consecrated-religious share in the charism of St Mary McKillop.

Margaret took part in local University of the Third Age (U3A) activities with gusto.

With her cheery demeanour and her ability to connect with anyone, she accomplished an enormous amount of good, be they homeless, addicted, in pain or of significant influence. Frequently she was called upon to be the way forward when dispute resolution had reached an impasse.

In our two local hospitals she was a familiar sight, taking Holy Communion and her special brand of sunshine to the sick.

Photographs do not do her justice, because they cannot show how she seemed to float or half-waltz her way through life, nor the good humour behind her perennial smiles, and the love which lit up her whole face.
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She was the last of the Josephite nuns in our parish, moving out of the convent into a villa near the private hospital, enabling the convent to become the parish office until the whole parish site was rebuilt.

When declining health took hold around 2005 she reluctantly left the parish and went into aged care at Hunters Hill, firstly hostel accommodation and later nursing home, yet keeping up relationships with her Josephite Associates and other parishioners as long as her mental abilities enabled her. This capacity to make and keep loyal friendships was a hallmark of her life, from Josephite Novitiate through all the different places, communities, ministries and parishes in which she lived.

However her time at Hunters Hill wasn’t truly retirement, but the beginning of a new ministry, joining in a local parish prayer group.

Margaret was an independent thinker, bringing the clarity of a convert to Catholicism to some matters of faith which ‘cradle Catholics’ found confusing, and she embraced the Renewal after Vatican II with joy.

She had the blessing of being able to celebrate her golden jubilee of profession in 2005 and her diamond jubilee of profession in 2015.

For her own enjoyment and reflection Margaret wrote poetry and loved the literary word. She was close to all her siblings, in-laws and relatives and held a special love for her nieces and nephews. All her life she held true to a deep faith and confidence in her loving God and in His providence.

Her funeral took place at St Joseph’s Chapel at Hunters Hill on 16 Dec 2019, and afterwards her body was laid to rest in Macquarie Park Cemetery.

May God have mercy upon her soul, and richly reward all her service to Him and His people.
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We were so blessed to have known her and witnessed her love for God at daily Mass and everywhere else.

In many countries, including Australia, we are now in the extraordinary situation of being without sacraments for the foreseeable future, due to efforts to minimise the effect of the coronavirus.

Being without Mass, sacramental Communion, Confession and the encouragement of worshipping together as a community and catching up with each other is going to be extremely difficult for everyone.

(In some places Confession and Eucharistic Adoration may still be possible, so check with your local diocesan and parish websites.)

These things are gold, but we do have access to silver, since the Church teaches that God answers our desires for these good things. For example you may remember you were taught there were three kinds of baptism, by water, by blood (martyrdom) and by desire.

In a similar way there is sacramental communion and spiritual communion. While there are many good prayers of spiritual communion, and learning at least one of them by heart is recommended, all it really needs is expressing to Jesus that you want to receive sacramental communion, but are unable to, asking Him to come and visit you in your heart spiritually instead.

The PDF below (one A4 page) explains more about spiritual communion:

My Jesus, I believe that You are truly present in the Most Holy Sacrament. I love You above all things, and I desire to possess You within my soul. Since I am unable now to receive You sacramentally, come at least spiritually into my heart. I embrace You as already being there, and unite myself wholly to You; never permit me to be separated from You.

It is also why we were taught that if we find ourselves in danger, a good Act of Contrition is the best thing to do. Again, the Act of Contrition is expressing to God our desire for His pardon and forgiveness, which is in essence a desire for Confession. There are many approved prayers of Acts of Contrition, find one you like best and commit it to memory.

My God, I am sorry for my sins
with all my heart. In choosing to do wrong and
failing to do good, I have sinned against You
whom I should love above all things.
I firmly intend, with Your help, to do penance,
to sin no more, and to avoid whatever leads
me to sin. Our saviour Jesus Christ suffered
and died for us. In His name, my God,
have mercy. Amen.

Like the prayer of Spiritual Communion, praying an Act of Contrition daily during this extraordinary situation until the churches reopen is a good idea.

Thankfully there are options online for Mass

https://www.ewtn.com/tv/watch-live televises Mass 4 times a day (in Australia currently that means at 3am, 10am, 3pm and 11pm) although for us in Australia it will be the Mass from yesterday, and these times will change by an hour when daylight savings ends on 5 Apr 2020

https://www.youtube.com/user/ShalomWorldWide is where you can access recorded copies of Pope Francis' daily Masses. It is likely to be in Italian and without subtitles, but you should be able to pick up enough words and gestures to follow along.

In Australia on the free-to-air tv Channel 10 at 6am on Sundays there is Mass For You At Home (30 mins), which you can always record and replay at a more convenient time.

St Mary's Cathedral, Sydney, has promised to live stream their 1.10pm and 5.30pm daily Masses via both their website https://www.stmaryscathedral.org.au/ and their Facebook page https://www.facebook.com/stmaryscathedralsydney/

And these are only a few of the Mass options available online.

See what your local diocesan website is recommending or offering. For example, on Instagram @frjasonsmith will be live streaming a daily Mass.

Another thing that can be done is to join with the universal Church in praying the Divine Office (morning prayer, evening prayer, night prayer, or as much of it as you can manage).

For those who do not have copies of the prayer books at home to do this, some websites and apps make this possible to do.
https://divineoffice.org/welcome/
(although you will need to send them a request)
https://mycatholic.life/catholic-prayers/liturgy/ scroll all the way down for the link, it will be according to the USA liturgical calendar.

You can order the prayer books online
(for Australia)
https://www.paulinebooks.com.au/search/search.cgi?search=divine+office

If you are new at this choose the Morning and Evening Prayer (black cover) https://www.amazon.com.au/Morning-Evening-Prayer-Not-Available/dp/0007211333
If you have money to burn, get the 3 Volume Divine Office which contains the Office of Readings
If these books look too heavy for you, go for the Shorter Morning and Evening Prayer (red cover), which covers everything but doesn't have the richness of the liturgical seasons and saints feast days that the black cover has.
https://www.amazon.com.au/Shorter-Morning-Evening-Prayer-Icel/dp/0007219873

If the Divine Office feels too complicated for you, then there is something similar at http://disabilityandjesus.org.uk/ called An Ordinary Office http://anordinaryoffice.org.uk/ specifically designed for people with disabilities who cannot access church buildings. If you have a Twitter account you can pray it via @DisabilityJ

All of these prayer options can keep us plugged into the prayer life of the universal church, and in unity.
………………………
There are lots of your friends who need this information,
so please share it around.

In all this we remind ourselves that God is in control. If He has permitted us to go through this dearth of the sacraments, then it is only so that He can bring a much greater good out of it. We can look upon this time as an opportunity to deepen our faith and to deepen our desire for Jesus. The more we do this, the shorter the time of trial will be, since we believe that Jesus longs for sacramental contact with us much, much more than we long for sacramental contact with Him. Pray for your priests, that this time is transformative for the better for them too. If nothing else, we will never take the sacraments for granted again!

Our Lady, Help of Christians, pray for us
St Joseph, terror of demons, pray for us

​Ten years ago, as part of our home schooling adventures, we used some Excellence in Writing material, and I put together this essay for practice. I came across a copy of it recently, and it seems to be as relevant as ever.
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Q. What role do you think the Catholic Faith should play in the academic and community life of a Catholic College?
 
A Catholic college should be Catholic all through, in all its academic and communal parts, and not Catholic in name only. In recent times we have seen far too many Catholic institutions that are Catholic in name only or ‘Catholic-lite’ and we have not had the opportunity to see the real thing.
 
Academic
A Catholic College cannot witness to Catholic truth unless each of its administrators, lecturers and tutors witness to that truth not only with their words and their works but most importantly in the conduct of their lives. Such visible leaders must be publicly committed to presenting what the Catholic Church teaches and to never present ideas contrary to the Magisterium of the Church. One cannot protect these truths without appropriate safeguards and sanctions. It should be understood that divorce, adultery, abortion, drunkenness, addictions, active homosexuality and similar actions are grounds for instant dismissal. Each lecture hall and tutorial room should have recording apparatus installed, and have lectures and tutorials taped randomly and checked for doctrinal errors. When errors are found they are to be rectified swiftly. Every effort should be expended to ensure that the witness given by word and deed is authentically Catholic.
 
A Catholic College should equip its students not only with secular learning of the highest quality but also with sound doctrinal teaching. Students need to know how well founded the truths that the Catholic Church teaches are (Luke 1: 4), and how to defend them. Each year a subject in apologetics and in theology needs to be mandatory for every student, staffed by the most interesting, zealous and knowledgeable people possible.

To be an effective Catholic witness in today’s world one’s knowledge of Catholic truth cannot remain at primary school or high school level, it needs to be at university level. Students need to experience that the pursuit of Catholic truth is as essential as the pursuit of knowledge in the arenas of law, medicine, education, engineering, science and anthropology.  
 
Within the secular subjects provided by the College, a sense of wonder and awe at the work of the Creator and respect for God’s laws, natural and revealed, must be inculcated. Each subject’s content must exhibit fidelity to the teaching of the Magisterium of the Church, and lead naturally to greater knowledge, love and respect for God. The work of a Catholic college should pulse with the plea ‘Show us Your ways, help us to understand Your truths, reveal more of Your wisdom, plan and knowledge to us’. In all there should be recognition that it is because God works in beauty and order that we can study His works in the various secular and religious subjects and thus come to greater knowledge and love of Him.
 
Community Life
A Catholic College should provide the environment for students to learn about living a thoroughly Catholic lifestyle. An array of options for growth in spiritual life and in social life should be offered.
 
For the development of spiritual life the provision of several daily Mass times is necessary, as well as the provision of several daily times for the reception of the Sacrament of Penance. There should be two chapels open 24 hours a day, one for women and one for men. At each chapel two religious staff would be at hand at all times for counselling, one to listen and one as a witness to prevent scandal. The Liturgy of the Hours should be prayed in common in as many locations as possible, and every kind of prayer group, Marian, Divine Mercy, Charismatic, Bible Study etc encouraged.
 
At the heart of community life there should be the witness and continuity provided by religious orders. The members of these orders, one for men, one for women, would provide the counsellors in the chapels, and as many administrators, lecturers, tutors and dormitory supervisors as possible. The witness and fidelity of those who have chosen a lifelong commitment to God is essential for providing a stable Catholic environment and culture upon which the ever changing cohorts of students can find nourishment and challenge.

Life is not all study and prayer, recreation and fun are important. Catholic Colleges need to provide safe and fun options for social interactions. Sport, drama clubs, Christian music concerts, Christian art exhibitions, talks from prominent Catholic lay visitors are all needed. Quality outreach options for those called to evangelism and those called to works of mercy (soup kitchens, hospital and prison visitation etc) should be available. Weekly sharing groups to assist students connect with each other, and look out for each others needs are essential, as it is so easy to feel lost and isolated in a large institution. The lessons learned in social interaction are just as formative as those learned in class time and study time.
 
A Catholic College to be worthy of the name has to be Catholic in its leaders, in its prayer life, in its social life and in its pursuit of truth. To obtain such a College requires great commitment and continual vigilance.
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It is possible to attain the real thing, the Franciscan University of Steubenville, Ohio, USA has done it, and has done it so well that it has a glowing international reputation. A Catholic College should never settle for being anything less than the real thing.  

​A few days after the last blog post I was driving home from something and as I reached the garage a stray thought appeared, 'You know those monthly small steps, it would be a whole lot easier to do them as a group, and a whole lot likelier that they would happen'.

My guess is that Saturdays between Morning Mass and Vigil Mass is a good time because it would suit those who work Mon-Fri, it would suit retirees who no longer like going out at night, and theoretically would be easier for parents with children to take turns at attending.

Your circumstances will be different, so adjust accordingly.
We have a 9am Saturday morning Mass, and a 5pm Vigil Mass.
The 9am Saturday morning Mass is preceded by the Morning Prayer of the Church and followed by a short time of Exposition of the Blessed Sacrament that culminated in Benediction around 10am. During Exposition, the Confessional is open for business.
After Benediction the Rosary is prayed.
We also have a large meeting room equipped with Audio Visual stuff, in the same building as the Church.

For our circumstances, that means morning tea starting around 10.25am in time for the Monthly Plenary Council Steps to begin at 10.45am should work. Start with a prayer calling upon the Holy Spirit and a prayer invoking the aid of Mary, Help of Christians.

Part 1: Missionary and Evangelising (30mins)
Either get a past graduate of an RCIA program in the parish to come and tell his/her conversion story in 15-20 mins with the remainder of the 30 minutes filled with question time or general discussion time. However it is going to more likely be question time, since apart from the conversion story itself, you will want to ask questions about what helped or hindered that 'journey home' and what were the catalysts that started opening up his/her heart and mind, and what they think would have been helpful to them as a newbie at Mass.

Alternately find one of the first Monday Journey Home programs from the Coming Home Network. They have the first half hour as testimony and the last half hour for question time. Find one of them and together watch the first half.

Part 2: Inclusive, Participatory and Synodal (30 mins)
In every parish there are people with hearing aids, low vision, walking sticks, wheelchairs, others recovering from surgery, or who have special needs children, or who are battling depression and treatment for cancer. Ask one of them, or two of them with the same set of difficulties to come, and to talk about their regular routine in getting to and from Mass, any struggles they have during Mass, anything they think would make access and participation easier for them. Use any remaining time of the 30 minutes as question time or discussion time.

Over time this should lead us to a greater awareness of the needs of others, a deeper compassion for each other, and maybe some simple practical improvements.

Part 3: Prayerful, Sacramental and Eucharistic (10 mins)
Send everyone off into the parish church for 10 minutes of personal prayer.
(Since not everyone is going to make it to the time of Exposition before Benediction)

Lunch Time (30 mins)

Part 4: Humble, Healing and Merciful (30 mins)
This is alone time with God and the aid of a notebook and pen.
Think about the people in your life with whom you are not at peace, write down their names, and ask for God's help to forgive them, and then seek forgiveness from God for holding onto resentments. Then pray a prayer for each person on that list, asking God to bless them and bring them closer to Himself. If there is anything practical that God prompts you to do for one or more of them, write it down, and make it a priority to do it.

If any time remains, make a list of everyone you know who is sick, seriously ill or suffering, and then pray for each one of them individually.

Part 5: A Joy-filled, Hopeful and Servant Community (30 mins)
With the same notebook and pen write down three blessings of the past week or month that you want to give God thanks for, and then write a paragraph about a time in the past month where you knew God was active in your life (eg saved from an accident, a chance meeting with someone who had the exact answer you had been looking for, an unexpected supernatural peace after hearing disturbing news). That should take no more than 10-15 mins, then share it with 2 or 3 others in the group, and listen in turn to their blessings and stories.

It is only when we stop and look back that we can more clearly see where God has been active in our lives. Gratitude leads us to joy, and sharing our reasons for gratitude increases our trust in God – which leads to hope.

Afternoon tea break (20 mins)

Theme 6: Open to Conversion, Renewal and Reform (1 hour)
From the Gospel passages for the next 4 Sundays, select a single chapter, and have copies of that Gospel chapter printed out. Give everyone a copy, and then direct each one to find a place to be alone with God, to slowly read through that Gospel chapter and then ask God what dreams He has for you, what things He would like to see happen in your family life, work life, ministry life, community life, and write down any ideas and out-of-the-blue thoughts that come, and write them down in your notebook. You may need to start by writing down your own dreams, and then ask God if they align with His dreams, or if they are big enough to match the dreams He has for you. Towards the end, place all the dreams in His hands and ask Him to confirm for you which ones come from Him and which you should work on, and which ones are not from Him and which you should gently let go of.

Conclusion: Come back together and pray a simple prayer, (eg Our Father) as a conclusion, and then invite anyone who would like to take the option to stay and talk, or who would like someone to pray for them to remain.

In more condensed form that looks like:
Morning Tea 10.25am
Conversion Story + Q&A 10.45am
Disability & Inclusion Story + Q&A  11.15am
Personal Prayer 11.45am
Lunch 11.55am
Praying for Relationships in tension 12.25pm
Sharing our Blessings 12.55pm
Afternoon Tea 1.25pm
Dreaming with God 1.45pm
Conclusion 2.45pm (prayer requests and having a chat might take that to 3.30pm)

A monthly period of recollection is something the Church encourages with a partial indulgence, and a monthly day like this would qualify.

Of all these things, if you could only do a few of them, make Dreaming with God and Praying for Relationships in tension the priorities.

If you wanted something like this to form the backbone of your parish response to the Plenary Council, go for it. You wouldn't even need to wait for the first session of the Plenary Council to begin. It is something that could start quickly and with not much to do for set up (pray, find speakers, set up meeting room, arrange tea & coffee, provide pens & paper, print off Gospel chapter, work out whether BYO lunch or a tray of pre-prepared sandwiches would suffice)and not much by way of cost.
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Small do-able steps inspired by the 6 Themes, like the ones above, can have a very big long term impact.

​The discernment part of the Plenary Council is supposedly in full swing, although it seems only group submissions are being accepted. Since I don't have a group, and it would be a dishonesty to submit something from a group of one, I will blog it instead.

My catalyst for writing is reading through some 20 pages of a group submission a relative of mine has been involved in. Those some 20 pages cover the 6 themes, with a reasonable amount of overlap between the themes. Having actually read other submissions from the consultation stage, online and offline, it is substantially representative of what the discernment groups have been receiving.

The other catalysts are the recent message from Queen Elisabeth II that repeatedly mentioned small steps as necessary on the way to greater good, and some videos from Dr Henry Cloud on YouTube about leadership: in particular the notion about focussing on what we can actually control, and giving people permission to work on those things they can actually control even if it is as seemingly small as smiling at your customers.

As I see it, there's a problem with all the 'we should do this', 'we should have that', and 'we need/must do this's that form the backbone of most submissions -
a) it all sounds like it is going to be done by an eager group of nameless people with infinite resources, time and talents
b) it doesn't take account of the already depleted/overextended people currently trying to hold together all that the parishes are already doing
c) by and large it lets 'me' off the hook.

So I am going to do something novel and look at the 6 themes from the angle of what small step or steps could someone in the pew actually do towards making the vision of those 6 themes a reality. Lots of people doing one small step, and encouraging each other to do that one small step, could make much more of a difference than we ever would have thought possible.

All of them need to be, 'Hey, yes, I could do that!'

Just choosing one step from each theme would be a very good start.

Theme 1: Missionary and Evangelising
•Take the time to think about and write about a time where God was very active in your life; what was the situation, what did God do? how did you know it was Him? what changed in your life because of this. 1 Pet 3:15
•Pray a short prayer every day for a friend or relative to be given a life changing encounter with Jesus
•Simplify your life so that there is room in it to take up a hobby that brings you in to interaction with people outside your parish community
•Once a month sit down and watch an episode from The Journey Home programme produced by the Coming Home Network https://chnetwork.org/about how God brought someone home to the Catholic church. Doing that will teach you that God is active in everyone's lives, and give you some simple ways to explain why Catholics do what they do if someone asks you.

Theme 2: Inclusive, Participatory and Synodal
•Be connected to what is going on at diocesan, national and global level by adding feeds from your diocese, Australian Catholic Bishop's Conference and Pope Francis to your favourite social media platform.
•Do something intentional once a month to learn about the actual experiences of people with disabilities. That could be online learning: http://disabilityandjesus.org.uk/ is a good place to start, as is the #actuallyautistic hashtag. Or it could be offline learning: having a chat to someone is the parish with low vision; or who wears hearing aids; or who comes to Mass with a walking stick; or visiting (with permission) a family of a special needs child.
•Once a month get to know someone's full name at church, and something about them, because to a certain extent most of us don't feel like we belong unless someone notices those times when we are missing.
•Understanding increases participation. Once a week read a page from the Catechism of the Catholic Church from the section on the Sacraments https://www.vatican.va/archive/ENG0015/_INDEX.HTM, or a page from the documents of Vatican II or a page from a papal encyclical.
•If you are not already contributing to the parish community in some way (eg. choir, church cleaning, St Vincent de Paul society, counting team, taking Holy Communion to the sick, welcomer etc) seek God seriously about what how He would like you to contribute your gifts and talents, and then act on it.
•Smile at everyone whom you come across at church, particularly anyone who seems to be struggling or who seems uncertain about the responses and when to stand, sit and kneel, or at anyone who has made the extra effort to bring their children to church.

Theme 3: Prayerful, Sacramental and Eucharistic
•If you do not already have a regular daily prayer time, commit yourself to 10 minutes of prayer a day.
•If you do already have a regular daily prayer time, increase it by 5 minutes.
•Find 5 minutes to spend quietly with Jesus in the Blessed Sacrament every week. That could be before Mass, after Mass, or a special visit during the week to an open church or Blessed Sacrament chapel.
•Find a prayer of Spiritual Communion that you like, and pray it once a week, or more frequently if you wish.
https://www.ewtn.com/catholicism/devotions/act-of-spiritual-communion-339
https://www.ourcatholicprayers.com/spiritual-communion.html
•Do you have a holy water stoup at home? Keep it filled with holy water, and bless yourself with it every time you leave home. If you haven't got one, get one, and use it.

Theme 4: Humble, Healing and Merciful
•Make a commitment to listen whole heartedly to anyone who wishes to share their burdens with you, and to only offer advice if they ask for it.
•Start a regular practice of contributing to the lives of those less fortunate than yourself. It might look like putting some money in to the St Vincent de Paul poor box each Sunday, or finding a worthy charity and setting up a monthly direct debit donation, or volunteering to regularly do grocery shopping for an elderly neighbour.
•Once a month to take a few minutes to think about the people in your life with whom you are not at peace, and to ask for God's help to forgive them, and to seek forgiveness from God for holding onto resentments.
•Choose a short prayer you like that you could pray every day for all those you know, or have been told, who are sick or seriously ill or suffering from mental illness – and pray it daily.

Theme 5: A Joyful, Hope-filled and Servant Community
•Make a list every day of at least 3 things you are grateful to God for eg. quality time spent with a friend, being able to hear the birds sing, an answer to prayer.
•Go looking for a story every week about how God has been active in someone else's life. You might find that testimony on a video or blog, in an autobiography or over a coffee with a friend; and let that story nourish the hope within you that God is just as active in your life.
•If you are in leadership, start regularly asking your team members the question, 'What can I do to help you reach your ministry goals?' It might mean getting a light bulb replaced, or recruiting a helper, or diffusing an issue of conflict, or similar. And do it to the best of your ability.
•If you don't already know them, find out the dates of your baptism, confirmation, first Holy Communion and do something intentional to celebrate them every year; and make special effort to celebrate and acknowledge the wedding anniversaries, ordination anniversaries and religious commitment anniversaries of those God has placed in your life.
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Theme 6: Open to Conversion, Renewal and Reform
•Read a passage of the Word of God every day, or two chapters from the Bible every week. Soaking our minds in God's truth will gradually show us where we are out of alignment with His ways and strengthen our wills to get our lives into alignment.
•Make a commitment to going to confession (Sacrament of Penance) monthly.
•Find a prayer to the Holy Spirit that you like, and make it part of your daily prayer time.
•Make a commitment to setting aside an hour every month to ask God what dreams He has for you, what things He would like to see happen in your family life, work life, ministry life, community life, and write down any ideas and out-of-the-blue thoughts that come, and share them with someone you trust who can help you sort out which ones have God's touch on them.

Today I found myself as a lone wolf among a vocal Twitter mob talking about the fees that most Western civilization parishes charge to conduct a Catholic wedding.

It was truly disturbing to see so much ignorance about what goes on behind the scenes in preparation for a wedding, to see how sunk we are in consumer mentality rather than collaborative mission, and to see how little the time and service of the priesthood was valued. Even those in clerical office whom I expected to know better weighed in on the wrong side, which means that their parish/episcopal staff have been shielding them effectively from the nitty gritty of wedding preparation, especially the financial bits.

Here is a brilliant article which I had high hopes of exonerating me from writing about this topic: https://canonlawmadeeasy.com/2013/11/07/stipends-and-sacraments/
It includes all the canon law references that pertain to stipends for Mass offerings and sacramental celebrations. Please read it.

Let's go back to the plan of God in the scriptures.

We see Melchizedek provide Abraham spiritual services of a ritual nature, and Abraham in thanksgiving to God for the battle victory and for all else God had done for him including the post battle blessing, gave to God through Melchizedek a tenth (tithe) of everything.

We see in the offerings and sacrifices made according to the law of Moses, that specific portions of it were to be set aside for either the consecrated priesthood, or for them and their families. It was the way God designed for the priests and their families to be able to give themselves fully to the requirements of the ritual worship of Israel.

If you want to delve deeper into the meanings of Temple worship, this article by a Presbyterian scholar is helpful. https://www.fpcjackson.org/resource-library/sermons/priestly-pay-the-priest-s-portion-of-the-grain-offering

And this article on the tithes of the Old Testament is useful also, https://www.ministrymagazine.org/archive/1958/09/the-three-tithes-of-the-old-testament

Now I need you to comprehend how this tithe and offering process and the spiritual impetus behind it is very different to the crime of simony we see in Acts 8, where Simon the magician notes that people that Peter and John impose hands upon receive the charisms of the Holy Spirit. He wants to be able to do what Peter and John do, and offers them money. Simon would be set for life being able to charge for passing on these valuable charisms to others. Peter gives him a vehement rebuke.

The Church still takes this seriously, eg if an object has been blessed it can no longer be sold.

The closest thing I see to simony today is people doing 'prophetic activations' online, and charging money to be part of them. The promise is that your capacity to receive prophecy, dreams and visions etc will be unlocked through prayer. That is very different to attending a paid conference or seminar that has times of prayer ministry where such things might happen but are never guaranteed to happen, and would only happen if it was God initiated.

'What you have received without charge, give without charge' has to be balanced with 'the labourer is worthy of his hire'.

The tithes and offerings are made first and foremost to God, and then generally the tithes keep the families of priests and the temple and its furnishings and other requirements for worship (vestments, musical instruments, offering vessels) in good repair, and part of the offerings goes directly to the priests.

From this thinking comes our first collection for the upkeep of the priests and our second collection for the upkeep of the parish, and by extension the diocesan services. It isn't paying for sacraments as much as keeping the mechanisms going that make receiving the sacraments possible.

I really hope you get that distinction, because that is what underpins the thinking on marriage fees.

In a perfect world couples getting married would naturally express their thanksgiving to God for such a priceless gift. That expression could be through money, or in offerings in kind (cattle, produce), manual labour as often happens in rural impoverished areas, and given to God through both parish and priest, and also to the poor and needy. But it falls under the keeping the mechanisms that make receiving the sacraments possible thinking, not under the payment for sacraments thinking (which would be simony).

So let's look now at what goes on behind the scenes in a parish to make a wedding possible:

There is paperwork to be done to apply for the marriage certificate for the civil side of the marriage dealing with government laws and regulations. Then there is the paperwork to determine whether the bride and groom are sacramentally capable of contracting a Catholic marriage. That's why you need baptism certificates, confirmation certificates. They usually have to be verified by the parishes in which those sacraments were received. Rarely is this simple, usually it entails significant time for parish secretaries to complete. If there have been prior marriages it is even more complicated. If the paperwork cannot be verified, then the spouse to be without the verification is invited to have a conditional baptism and chrismation (Dear God we don’t know whether this person was validly baptised or not, but You do, if they weren't baptised back then open up the gift of Holy Baptism for them now, and if they were validly baptised back then, please bless them for recommitting themselves to You).

The priest is obliged to do all he can to ascertain whether both bride and groom are both able and capable of giving full consent to the marriage. Often this is done through a series of marriage preparation meetings and talks, and depending on diocesan policy attending some kind of marriage preparation course eg Engaged Encounter. Frequently this process time with the priest is the only time a couple gets to focus on preparing for the marriage, and not just the wedding, and the insights and advice are useful for a lifetime. Everything else (invitations, wedding cake, formal gear, photographer etc) is focussed on the wedding day, only this is attempting to set you up to succeed in married life.

Then there is the work to be done selecting scripture readings and hymns and which of the various options for prayers during the Mass or Liturgy of the Word are preferred.

The priest has to prepare a homily. Ditto if a deacon is presiding over the ceremony. Preparing homilies takes time and effort.
Then there is the time the priest gives to the wedding ceremony itself, getting there early, often doing part of the set-up.

These are not inconsequential commitments of time by both priest/deacon and parish staff, and it doesn't stop there.

Those doing the music have to be contacted and scheduled, they have to practice the music. They also have to submit the copyright permissions for the music chosen, and there are fees to use music depending on what kind of copyright payment mechanisms the parish already has. Popular hymns would already be paid for under parish licence, less common hymns may attract additional charges. If the musicians don’t already have the music desired, they have to pay for the sheet music. Copyright is charged whether the music if live or pre-recorded, because no matter the delivery method it is still being utilised in a public setting.

In high summer or deep winter the bills for lighting and air-conditioning will be higher, but even outside of those intense climate times there will still be light and power usage.

Altar servers may be required, and they give of their time too.

If there is a wedding practice beforehand, then that is additional time given by priest, musicians and others.

The parish also has to cover itself in case things go wrong, and that happens more frequently than you imagine. Normal things like a child spilling a drink, or throwing up, or lots of grassy detritus leftover from weddings of people from Pacific Island heritage. Someone has to clean them up, and sometimes the damage is costly to repair.

Then the other things that can go wrong include a wedding guest having a fall, breaking a bone or two, or similar calamity, and then suing the parish. Public liability insurance is no longer cheap, and the more times unfortunate things happen the dearer it gets.

For particularly eye catching chapels and churches the waiting lists tend to be longer, and in the meantime the couple can split up (and not tell the parish, it happens more than you think) or find another venue they want more (and not tell the parish, it happens more than you think), so these were the first places to ask for some kind of deposit to reserve a place on the parish's marriage calendar. If you have paid for something, you are more likely to show up, and more likely to contact a place to get your money back.

For cathedrals there might be extra costs due to forgone revenue from tourist donations when the wedding is taking place and non-guests are dissuaded from entering.

Those eye-catching chapels and churches usually have a high annual maintenance bill, and some of the 'fee for use' will go towards that bill.

Often parishes help with putting together a wedding booklet, and that alone is a time consuming task taking many hours even if working from a basic template, and even if there are no alterations and changes of mind about readings and hymns etc along the way. Add printing costs to that.

It definitely isn't free for a parish to provide the wherewithal for a marriage to take place. Expecting all of those services to be provided gratis even for a super active member of the parish is unreasonable.

Generally there is a flat fee that encompasses all these things, and in reality it is a token only and not the full cost at all. The suggested voluntary and yet expected stipend for the priest technically should be separate, but parish secretaries are pragmatic and they know that bundling things into a single fee reduces the amount of time they have to spend explaining why a fee is necessary in the first place. Explaining one is hard enough, explaining two, forget it! Let alone all of the histrionics and other verbal abuse that exudes from people stressed out over wedding preparations that such fees illicit and the parish secretaries cop.

With weddings of two practicing Catholics running at around 1 in 10, or less, you have to factor additional time educating brides and grooms with minimum understanding of Catholic ritual.

Because the knowledge of how things are done has rapidly decreased with each virtually unchurched generation, parishes were finding that the priest's stipends were not even on the radar. Even the best of us gets upset after receiving no tangible appreciation for time and effort five or more weddings in a row. In former days (many decades past) providing a stipend was just general knowledge and expected behaviour. People back then knew what amount was a reasonable offering, they don’t now. And it is not just weddings. Parishes have had to introduce the fee structure for funerals as well to ensure that the priest gets a minimum token of appreciation/stipend.

Cases of genuine hardship will always be accommodated somehow, if requested respectfully.

So what is reasonable fee wise? A lot of people are going to be putting in a lot of hours from the parish making your wedding day possible. May I suggest that you take the average hourly wage/salary of bride and groom and multiply it by 10. Even though 10 hours is an extremely conservative estimate, the vast majority of fees will be under that. Be grateful, and cheerfully give. If over, then the parish you are dealing with has high maintenance and security costs and/or a recent spate of very expensive bad experiences.

Some people have suggested taking up a once a year collection to subsidise the fees for weddings and baptisms. I suspect you will find that the user pays principle has been so embedded in Western civilisation that the average parishioner will be outraged, because the people most likely to be subsidised are obviously absent from weekly Sunday worship. It would also take away that biblical notion of expressing personal gratitude to God.
​
If you still think that fees for church weddings are utterly wrong, then go and consult an expert. Contact a parish secretary, bring her (or him) a cup of coffee, ask them about why that parish has wedding fees and be prepared to listen and listen and listen as they tell you the stories behind each and everyone one of the fee decisions the parish has reluctantly had to make.

This wasn't even on my radar until this morning.

That is, until a mid-20s, confident, athletic, law degree-d youth leader happened to visit the Blessed Sacrament chapel while my son and I were still doing our weekly holy hour. Said son is non-athletic like his parents (bless him!), and has much less confidence. Said youth leader did the 'fish in the barrel' thing that greatly upsets me, ergo, 'I need another bloke to make the fraternity part of Exodus 90 work, here's a bloke, he's here, maybe it is meant to be, let's go ask him' without taking into account any discernment of whether Exodus 90 was a good fit for my son's needs and personality and his current place on the spiritual journey of life.

Life is not at all easy for young men who go to church and who aren't athletic and don't ooze with confidence.

Case 1: Every visiting priest does the 'fish in the barrel' vocation chat. Listen, please, you only have the right to do that chat if you have taken the time to get to know the young man in question, and have attained a good grasp of his strengths and talents, and can say with truth 'I think you have what it takes to be a good (insert vocation here) because (insert observed behaviour A), (insert observed talent B), (insert observed charism C), would you please consider it, or at least come and have a deeper chat with me about it.'

Case 2: Then the young men who go to church and who aren't athletic and don’t ooze with confidence go to various Catholic summer school offerings that are presented by gung-ho extrovert on-fire young men that make the others feel woefully inadequate and lacking in faith and commitment.

End of mini rant.

But a brief look at the Exodus 90 program got my hackles up, and it has taken me a few hours and reading blogs on the topic to get a better handle on why.

I can understand that for a unmarried Catholic male who has walked The Camino, and who is ready for an equally satisfying challenge, that this is cat-nip.

I can understand that if your life was out of order, and you have had a massive conversion experience, then the desire to get your life into God's order, and the desire to do significant penance for past mis-deeds, would make Exodus 90 a really good fit for you.

I can understand that if you have an inkling that a vocation in one of the rigorous religious orders might be in your destiny, then doing the Exodus 90 would be a prudent step on the discernment path. But with the caveat that the temptation to do it on human power alone, with human boasting of same when completed should be enough to make a wise person run in the opposite direction.

I can understand that if you have a major prayer intention (eg return of a prodigal child, return of a separated spouse, needing clear direction on vocation, starting up a new ministry) that an Exodus 90 process would add lots of power to those prayer intentions.

I can understand that if you have a major habit or addiction that you want to break, that Exodus 90 could be very helpful with that.

But I can also see

That it is suited to unmarried men, particularly if they are living alone or in a household of like-minded individuals.

That you will have to have very strong social relationships, capable of surviving lack of maintenance for 90 days, because snacks, dessert, going to a movie, sharing a soft drink, re-posting a joke on social media,  are the ways we usually connect with our loved ones and friends for fun and conversation. The fraternity part of Exodus 90 is going to be focussed on survival, mutual support and spiritual growth, and not on those lighter moments that make life worth living.

That the Exodus 90 days of deprivation are as tough as an elite warrior boot camp, and most will not be able to complete the challenge and feel or be made to feel that they are failures and have let themselves, God and their loved ones down. That's a pretty big risk if you are already emotionally or mentally fragile.

I am concerned

That although there is a component of prayer and spiritual reading, there is no overt commitment to sacramental life.

That those whose livelihoods depend on regular blogging or posting on social media (artists, journalists, interior designers) would be greatly disadvantaged career-wise.

That the Exodus 90 lifestyle is unsustainable, you can't continue at that pace, and those who in actual life do so are specially called and gifted by God for the rigours of such a penitential lifestyle in religious orders or as hermits.

That too many will take up the challenge because a buddy invited them, and try to achieve it on human power alone, rather than as a response to a call of God, depending on Him for the grace and power to complete each day.

That going 'cold turkey' on so many ascetical practices at once is a recipe for disaster. It would be better to commit to three of them over the first 2 weeks of the challenge and then decide in the fraternity group whether to add another one in week 3 or not.

That keeping going for the Lenten distance of 40 days is hard enough, and that there's some ancient wisdom in our liturgical cycles of feasts and fasts.

That there are reports on YouTube of people having major counter-reactions to the extreme disciplines when they reach day 91 and beyond; think about the behaviour of boarding school types when they hit the undisciplined life of university because that's what the counter-reaction looks like. People who go on long fasts with liquid diets know that when the fast finishes that it is important to return to normal eating patterns at a slow and gradual pace.

That there are many housebound people who depend on social media for their connection to the outside world, and for whom the departure of swathes of good people from social media for Lent or Exodus 90 vastly impoverishes their lives. Fasts from social media don't have to be total, limiting it to only after 6pm of an evening or for an hour daily are quite effective.

The bottom line?
​
I don't doubt that God can do great things in the lives of those who undertake an Exodus 90 process, as long as the goal is God and not a bucket-list item or a badge of honour or bragging rights, but a response to a personal call from God to go deeper through penance and reparation for a specific purpose.

​Yesterday I was asked a question about the validity of incorporating rituals from Australian indigenous culture into church events, especially 'welcome to country' and 'smoking ceremonies'.

The questioner had recently read this article, and understandably was disturbed by it https://blog.canberradeclaration.org.au/2019/11/25/australia-my-country-the-smoking-ceremony-and-its-effects

I mistakenly thought that his worries were due to this report about the recent Australian Catholic Youth Festival in Perth http://bernardgaynor.com.au/2019/12/18/observations-from-the-australian-catholic-youth-festival/

That's one side of things.

Then there is this other side summed up by St John Paul II in his address to Australian indigenous peoples: "You are part of Australia and Australia is part of you. And the Church herself in Australia will not be fully the Church that Jesus wants her to be until you have made your contribution to her life and until that contribution has been joyfully received by others."

http://www.vatican.va/content/john-paul-ii/en/speeches/1986/november/documents/hf_jp-ii_spe_19861129_aborigeni-alice-springs-australia.html

and also in

http://romawaterman.com/the-black-stallion/

Both of these positive visions are worth re-reading slowly.

How I replied to my friend went something like this. When it comes to these ceremonies, intention matters, and the careful selection of who leads them matters. As always we need to discern if malice is intended, and if so, to act decisively against that.

Yet we are also called to embrace the good in the cultures that we find, and to preserve and use that good. The Maori's have greatly enriched New Zealand, and the world, with their wisdom, rituals of welcome and the Haka.

So what we are looking for is a carefully discerned 'both/and' not an either/or; and I do recognise that we all shy away from the things that are strange to us.

There are plenty of examples of bad inculturation around, which means that we have to do better and work harder at producing healthy inculturation which is genuine and not just done because it is seen as being politically correct.

When it comes to 'Welcome to Country', there are good values worth preserving. It is good for us to acknowledge that we are part of a continuum, and that we owe much to those who have gone before us, whether they Aboriginal elders past and present, or whether they are the ones who built our parishes, schools, shopping centres and transport infrastructure. We inherit legacy from both sides, and as we partake of the fruits of those labours of theirs, it is only right and just to acknowledge and give thanks for that – although we should go further and actually pray for them too, and for ourselves that the dreams and visions that God implanted in them for this city, municipality, school, parish, diocese, recreation area would be completely fulfilled.

It would do us all good to grow in this type of respect. In the lives of St John Francis Regis and St John Vianney we read that whenever they came to a parish or diocesan boundary they would pray and invoke the assistance of the holy angel to whose care that parish or diocese had been entrusted.

Smoking ceremonies and indigenous sprinkling rites I admit I am more ambivalent about, firstly after reading about the possible dark sides of those rites, and secondly because we have legitimately good holy water that is far more spiritually effective anyway if used in faith.

However I admit that the more bush fire seasons I live through, the more the symbol of smoke as cleansing and uniting becomes meaningful. Smoke speaks of facing unknown dangers together in solidarity. Smoke speaks of the abundant renewal that comes to our bushland once a bush fire has come through it. Smoke speaks of holding onto what is essential as you rebuild life after a fire, and letting go of what is not essential. Smoke speaks of managing resources for the good of all generations, by regularly keeping the build-up of undergrowth under control with hazard reduction fires.  It makes sense to substitute sprinkling rites in places where there is high fire danger.

Definitely there are good values embedded in these ceremonies, but we do need to exercise prudence and get any chants and indigenous language used in them translated carefully from several translators.

It certainly doesn't hurt for us to relearn the truths that our actions have both natural and spiritual consequences, to learn greater respect for the Holy Spirit and to remove anything occult from our lives.

There are still treasures from indigenous culture that have yet to be fully valued, evaluated in light of the Gospel and welcomed into the kingdom of God. And there are still treasures of the Gospel that have yet to have their turn of enriching indigenous culture. We still have much to learn on both sides.

​May the Holy Spirit and the holy angels of God always assist us as we take up this challenge. Amen.

St John Paul the great, pray for us.
St Paul VI, pray for us.
All holy friends of God from the Australian indigenous nations, pray for us.
Our Lady, Help of Christians, pray for us.

​Unless you have been hiding under a rock, you will have heard talk about God preparing to act in a great and mighty way. This expectation comes from many places and is clothed in all types of language. In Catholic circles we have 'In the end my Immaculate Heart will triumph', and talk of the Warning and the Chastisement. There is the 1947 Wigglesworth prophecy that when the Spirit and the Word come together, there will be the biggest move of the Holy Spirit that the world has ever seen. Others talk of a promised billion soul harvest.

As Peter Herbeck reminded us back in 2016, 'Did you know that the Church has an infinite capacity for regeneration? Did you know that? Did you know that the Church has right now all the power, every resource it needs, to conquer every enemy strategy the enemy brings against Her.' And it is precisely when the Church is looking the deadest and most bedraggled that we can expect the resurrection power of Jesus to come upon Her.
There are heightened expectations at the moment for something like this to begin before the end of 2019, with Brexit when it actually happens, as some form of a catalyst.

Consider:
https://lanavawser.com/2019/10/30/i-heard-the-lord-say-the-last-few-months-of-2019-are-going-to-be-explosive/
and https://www.openheaven.com/2018/07/10/three-waves-of-a-coming-baby-boom-and-strategies-for-preparation-by-christy-johnston/

Now for the chicken and the egg paradox: Are we in the 'if and when it happens we will deal with it then' camp or are we in the 'is some of this dependent on us being like Noah and taking God at His word and doing some practical stuff in preparation' camp? Is our lack of preparation part of the delay problem?

Consider the following scenario: an act of God causes 1000 consciences to awaken and they all rush to your church community to get themselves right with God. What do you do?

And what if it is 10,000 people? That's a lot of people who will expect us to know what to do to help them all.

When the active presence of God manifests itself in a place, people have life-changing encounters with God, and no one, but no one, wants to leave a place that is experiencing divine visitation. So expecting people to go down the shops to get supplies just isn't going to work, you need to have the supplies stockpiled already. Call it 'The Noah Storeroom' or the 'When God Shows Up Cache' or similar, expect to get laughed at like Noah was, but do it anyway. Also think long term, God is wanting to add these people to your community permanently. There is also no guarantee that you won't be overwhelmed by God and unable to function as a leader, marshal or administrator, so talk to your teams and make them aware of what your strategy is for when the Flood of Grace comes. Ask God what that strategy should be.  

So here are some thoughts, just looking at things from a practical perspective and a decidedly Catholic one because we need to do more preparation than anyone else.

The number one thing people will want is the sacrament of penance, and lengthy confessions. There might be a humungous crowd, but they each need to hear the blessed words of absolution personally. While they wait for their turn they are going to need some refresher teaching on how the sacrament works, how to prepare, what to confess, why the given penance is important etc. Many of them will be in a blubbering mess, before, during and after they get into the confessional.

A practical thing to do is for dioceses and parishes to audit how many non-active priests are within their diocesan and parish boundaries, get in contact with them, and have them on some kind of group alert system. They may be retired, if so, keep in regular contact with them. They may have been laicised for various reasons, but in emergencies, and this would qualify for an emergency, they can exercise priestly faculties. You are going to need them hearing confessions. If you are a bishop, then you should start working out what needs to be done canonically now to get laicised priests as sacramentally active as possible, as quickly as possible, in such a scenario.

The best people to do the refresher teaching on the sacrament of penance will be those who are already on the parish sacramental preparation teams. Parish priests should talk with the parish sacramental preparation co-ordinator about how to handle such a scenario. They would already have some experience in ushering primary school children for their first confessions.

Do you have brochures for people returning to the sacrament of penance after a long absence? Start looking for good examples of them online, or get new ones written. Have them ready to print. Put all the links and files you need in a special folder on your computer, so that you can quickly find them all in one place. Have a back-up paper version in your filing cabinet.

Begin a stockpile of tissues, a stockpile of scripture booklets (like the ones they provide for World Youth Day pilgrims, with a Gospel, another book from the Bible and a Psalm or two) and a stockpile of toilet paper.

Talk to your parish team about setting up triage protocols, because you are going to need to quickly ascertain who has never been baptised, who can't remember if they were baptised, those baptised under other traditions, lapsed Catholics, fringe Catholics and committed Catholics. Baptism (and conditional Baptism), could reduce the strain on the confessionals, but you will need a diocesan approved video presentation on what living out the Nicene Creed means as a minimum preparation for the baptism of those who have reached the age of reason and beyond.

Purchase additional baptismal registers and baptismal certificates at both parish and diocesan levels.

Space is going to be at a premium, so as quickly as possible, get all the cars out of the parish car parks and make them pedestrian access only. You could have several groups learning from different group leaders across the car park - weather permitting. 

People are going to want Jesus. Setting up a monstrance with a consecrated host in the church will help with that. If you have a spare or secondary monstrance, set up an additional adoration space in the parish hall as well. You may need to set up wardens or guards from the ranks of acolytes and senior altar servers around those monstrances to keep order. People under the influence of religious zeal have been known to do some mighty crazy things, especially if that zeal is coupled with ignorance. 

People are going to need to learn how to pray. Having an area set aside with a Marian shrine/statue and a continuous Rosary being prayed with scripture meditations prior to each decade mystery will help. Stockpile inexpensive sets of rosary beads.

If the repentance is Holy Spirit genuine, then practical steps to change lives will be needed. Wherever you normally have the paschal fire for the Easter Vigil can be the place people can bring unholy objects to have them burned, bad magazines, bad books, crystals, occult items etc.

People in non-married relationships may come under the conviction of the Holy Spirit to get married. You will need teams of people to listen to them, to ascertain if they are free to enter into sacramental marriage, and then organise groups of couples for marriage ceremonies and renewal of vow ceremonies.

Purchase additional marriage registers and marriage certificates, at both parish and diocesan levels.

Under a move of God of such a magnitude, people are going to start manifesting the charismatic gifts of the Holy Spirit. Make sure you have literature and links on hand for them to be able to begin to understand what the Holy Spirit is doing in them, and how to co-operate with it. You are going to need protocols for how to discern and release prophetic words.

Some people may also manifest demonic influence. To deal with that, the diocesan bishop should have a plan in place. He is the chief exorcist of the diocese, and should have already appointed other exorcists. Training should begin now to enable more priestly exorcists to be appointed, and for all diocesan priests to be trained in what they are already authorised to do in such circumstances, and in what must be referred to those with specialist training.

Once the Holy Spirit activates hearts in repentance, then they will experience a hunger for catechesis. Start researching now to discover what good programmes are out there, and purchase or subscribe to them. Then when God's grace hits, get a quality video series set up for viewing in a large meeting room with automatic repeat.

Mobilise those who have been on team for RCIA (Rite of Christian Initiation of Adults) to be the 'go to' people for those that have specific theological questions or hurdles that they need to overcome in order to take the next step on their journey of faith.

You will need printed and laminated lists of good books for people to download on their mobile phones and similar devices on topics such as prayer, sacraments, catechism, charisms, scripture, conversion testimonies that are highly recommended. The last thing you want is for people hungry for catechesis to find online teaching resources that contain doctrinal errors.

It is our duty to help people get to the best sources of teaching quickly. Many people have mobile phones with internet capability, help them use that technology to help them get the recommended teaching that they need.

People on fire with the Holy Spirit are going to want to be active in evangelisation, immediately. Remind them that even St Paul went off to pray, fast and study first. Work out in advance a way to get them into teams to do the necessary preparation, preferably each with an experienced evangelist as a leader, and then send them out in teams. Each sent out team should return together for debriefing, further teaching based on their experiences, and prayer for those they reached out to.

Real repentance will want to express itself in acts of penance, viz prayer, fasting, almsgiving, service to the poor. It will be far better to give people direction on how to respond to this call to penance and reparation, than to leave them without guidance. Think now about how best such holy responses could be channelled to the greatest good, and pray for divine wisdom as you work on that. Consider where the greatest needs in your community are, and which local service organisations are the best ones with track records of integrity and effectiveness. Some people will want to go beyond what prudence suggests, and they will need to be helped so that they bank that fire a bit so as to become sustainable rather than flaming out quickly.

People are going to need to tell their stories about how God's grace rescued them. So you will need teams of listeners and recorders. The better stories should be publicly told, as ongoing encouragement to the church community and in praise to God. Discernment will be needed for who, when, and how such stories are to be released, and whether his/her conversion has deepened enough for it to withstand notoriety.

When such moves of God happen, it can get very chaotic and messy in a good way. The more we can help people ground the profound God experiences they have had in daily prayer, reading of scripture, and frequent recourse to the sacraments, and in the accountability of regular sharing of experiences in small to medium groups, the more fruitful and lasting that grace will be within them. But it takes all hands on deck to steward extraordinary moves of the Holy Spirit like this, far more than just the priest and a handful of helpers. Training up people now who could be effective leaders of small to medium groups would be very prudent.

Many ministry teams will need to go on 24/7 rostering initially, in shifts, especially the music ministry teams. Whatever normal was will have to be suspended for a while until a new normal settles.

The chances of big increases in people asking questions about the validity of past marriages are significant. Beginning to train extra people for the diocesan marriage tribunals would be a wise thing to do.

What needs to be prevented is a decision making bottle-neck focused on the person of the parish priest. Start thinking carefully about what decisions can be devolved to trusted people in senior parish leadership positions and which decisions absolutely must go to the parish priest, and what kind of communication structures would facilitate that. For common requests maybe a pre-prepared checklist of requirements for approval could be very useful. 

The more preparation gets done, the fewer people will dissipate the extraordinary grace and slip through the cracks unchanged and without being incorporated into the parish community of faith and into the mission of Jesus.

...................................................
​I will add to this when I can, especially useful links and file downloads.
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​Examples of small booklets of scripture:

Act of Contrition
Three versions suitable for Sacrament of Penance
4 per A4 page

Prayer for a Good Confession
6 per A4 page

How to start (or re-start) praying the Rosary
With a crowd of people hungry for God, helping them learn to pray by learning to pray the Rosary and meditate on the various scenes in the life of Jesus is a good idea. This is also good as an inexpensive follow-up, for how to pray the Rosary at home.
Double sided, tri-fold A4 page

Miracle Prayer
This is a good prayer to lead people into a re-commitment to God with, or to recommend as a follow-up daily prayer for anyone who has just had a life changing encounter with God.
4 per A4 page  

Encouragement to return to the Sacrament of Penance
includes simple examination of conscience
​Double-sided, tri-fold A4 page

More encouragement to return to the Sacrament of Penance
includes excerpts from the diary of St Faustina
about how much God wants us to come and receive His mercy.
​Double-sided, tri-fold A4 page

Well known prayers in common use
Including most of the prayers required to pray the Rosary,
and other prayers that Catholics assume everyone knows 'off-by-heart'. i.e. this is a cheat sheet to help new converts and reverts get up to speed.
Single-sided A4 page

Stations of the Cross, Passionist version
True conversion is accompanied by a desire to reparate for sin, and praying the Stations of the Cross (any version) is useful as a start for satisfying that desire.
​Double-sided, tri-fold A4 page

Stations of the Cross, Everyman version
​In this version, Jesus talks to us as 'His other self' and encourages us to see how we can be united to His Passion in the regular events of every day life.
​Double-sided, tri-fold A4 page

Help for understanding charisms and manifestations of the Holy Spirit, and practical guidance in their use and ongoing development
If there has been a major movement of God, then the natural consequence is people receiving charisms of healing, prophecy, words of knowledge, discernment, speaking in tongues, deliverance etc. Chances are you will have significant numbers of people needing help to understand what God is doing in them and through them, and what is OK and what is not OK. This document which distills 50 years of wisdom from the Catholic Charismatic Renewal will help you get lots of people 'on the same page' quickly, and it will also reassure them that what they are experiencing is normal for the Holy Spirit.
If you haven't read it yet, read it now, so that you are familiar with the contents. That way you will be able to point specific people to the specific parts of the content that they need - when the time comes.
32 x A4 pages

Bible Study - Gospel of Mark
This is the shortest of the Gospels, and is particularly useful for helping people come to a decision about who Jesus is.
At the link below you will find a simple 16 week Bible Study of this Gospel with discussion starters.  
Resources - Study Group

This Christian Writing seminar with Larry Sparks from Destiny Image Publishing on 16 Nov 2019 contained a lot of good content, since it is rare to hear a publisher tell us not only what he is looking for - but also why those criteria are so important.
While he was talking about non-fiction Christian publishing in the Christian Living genre, the same principles are largely applicable to secular publishing as well.

If you are considering submitting a manuscript or a book proposal to Destiny Image Publishing, make sure that your work fits their mission statement, viz.

Destiny Image has been called to publish biblically sound, prophetic words to the Body of Christ. To that end, we seek to create a community founded on content that has an anointing to direct, encourage and strengthen the church as a whole.

These notes are only edited summaries of this seminar. The way the day went, Larry gave us introductory comments on why writers write and publishers publish, and then went on to talk about the 7 non-negotiable things he looks for when signing up a new author. As he spoke about those 7 green flags he is looking for, he often digressed. Those digressions I have put at the end under General Writing Tips.

Around Jan-Feb 2020 Larry is releasing a course that goes into far more detail than a seminar can accomplish. https://larrysparksministries.com/ or https://www.facebook.com/LarrySparksMinistries/ will soon have information about how to access that new course.
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Introduction
When people are looking for a book they are seeking a tangible solution to a problem.
Your written testimony about how you partnered with God and saw His power to bring breakthrough into your circumstances is valuable because:
•it reveals that God is a good father
•it releases hope to people who previously had no hope
•it contributes to filling the earth with His glory.
Books rarely become key revenue generators, but they are an opening up of a funnel that has the capacity to launch careers and brands.
Readers will want to know what the next step is to take after reading a book. They want to be on the journey with the author.
You must have a clear idea what your book is for and who it is for. Some books deliver nations from evils, some books redeem family bloodlines. Be OK with that, if God's purpose in calling you to write a book, is primarily to help a descendant of yours learn how to partner with God at some point in the future.
Psalm 101 (102):18 'Put this on record for the next generation, so that a race still to be born can praise God.'
Do not be afraid of niches, because you need to know what audience your book is written for. Your niche can be far bigger thank you think it is.

There are 7 green flags that a publisher needs before committing to publishing a Christian book.

1st Flag: The message has God's burning fire upon it.
It has to be in a subject area that you have authority in, that you come alive in, which contains the core message God is speaking through your life. It has to be a message that you have finished the journey on, and can show someone else the path to the same results. You only have permission to share the process if you also share the solution.
How do you know you have a burning message?
•It may be in your gifts, talents and expertise.
•It may be where you are experiencing a holy irritation as a catalyst/motivator.
•It may be something God has been speaking to you for some time but you are unaware of. To find it, take some unscheduled time with the Holy Spirit, several hours, a weekend, no longer than that, (because if it is a burning message from God it will carry some urgency) and intentionally ask Him to walk through your history with Him, your journals, your writings, your experiences of Him. Ask Him, what are the 4 most common themes? Pay attention to the memories that have a fire/weightiness upon them. As you ponder them, let the Holy Spirit renew those past encounters with Him in you, and lead you into deeper encounters with Him.
Also ask Him, 'What is the problem I am seeking through writing to solve'? Write down the answers that come to mind and get feedback on them from truth tellers you trust.

2nd Flag: You have identified your core message.
This is what you are most called to write about. Be very true to what God has called you to do, and stick with it. There is grace in your lane. If God decides to open up additional lanes, that is His job, not yours.
Consider what you talk about the most, what you blog about the most, and what most resonates with your readers as expressed through likes and comments.
It is possible to express the one message in many ways e.g. Renew your mind: in family, in business: in relationships.
Even if there are many books on your topic, there is only one you, and how you dealt with that topic is unique to you. However you must study the others in your market, and demonstrate that you present a unique angle and perspective on this topic.
Don't try to be someone else. God gives unique assignments and messages.

3rd Flag: Know your audience.
Learn to be content with the audience God gives you, and let Him grow it.
Visualise in as much detail as possible the type of people who will read your book. Is it primarily for Christians? Is it primarily for non-Christians.
Does it go on the Christian shelf in the bookstore or on the Self Help shelf?
If you try to write for 2 different audiences in the same book, you lose both of them.
If you are on social media or blogging, study what types of people are already in your audience. Ask others you trust to give you feedback on who they think is the best audience for your writing.
Do not despise the day of small beginnings nor the small niche. Often you will find that small niche is bigger than you expect.
Write for the benefit of your audience and be clear about what the features, advantages and benefits of your book are.
Eg Features: This book has 25 chapters on prayer and reflection questions at the end of each chapter. Advantages: What will this book help the end user to do, eg pray with specificity. Benefits: Where this book connects with the reader's life: what it promises to add to the reader's life.
Your blurb must clearly articulate the benefits to potential readers. If you read this book will it change your family? Will it give you a new vision for the possible? What new way of living the Christian life will it give you?
Believe it or not, the primary reason a person picks up a book is not to seek God.
In order of importance, these are the reasons a person picks up a book:
•Does it speak to their current predicament, the immediate problem in their lives (marriage, teens, dieting...)?
•Does it connect with something bigger, more transcendent, reveal the bigger picture?
•Is it concretely applicable? Does it give me the next step/show me how to change the world?
A book like 'The Purpose Driven Life' by Rick Warren covers all three reasons.
Remember: Some books solve the problem of 'I want to learn more about ……….', and that could be the life of Winston Churchill or how to be a better gardener.
Avoid 2 common ditches:
•The desire to make your book into an autobiography
•To give all teaching and no story or case studies.
Be a practitioner not just a theorist. Aim for a story per chapter, but the story must illustrate the transferable teaching of that chapter.

4th flag: Alignment (Character)
You can't be a lone ranger, and you do need to learn how to activate your endorsements in a healthy way. Identify 3-5 people who will stand with you, and help you get your message out to others, and vice versa.
At all costs protect your heart from opportunism, from relationships for the sake of gain.
I want to publish works from people who have vouch-able characters, subject mastery and theological protection.
There are 4 levels of alignment that I look for, in order of importance:
•Spiritual accountability to mothers and fathers in faith which includes ministry covering.
•The ministry networks with whom you are affiliated.
•Who your spiritual peers are, the people you do life and ministry with, and
•Endorsements from well-known names.
If you are in the right lane, blessing and favour from God will be upon it.

5th flag: Marketing and Building a Platform.
Find the 3 areas where people are currently engaging with you, and build there.
Use your social media accounts to funnel people to those online places you have control over (email list, website, podcast).
Make sure where you build is where your audience is.
Consistency in content builds a voice.
Find out how your audience likes to engage with you: do they prefer audio, video, visual, written? Start with online media where you feel most comfortable first.
Ask for feedback on your social media effectiveness from truth tellers.
Read the 3 star reviews of books in your field of expertise. They will give you very good ideas and help you avoid many pitfalls.
Some messages create demand where previously there was none e.g. James Goll and 'The Seer'. It called many people with the prophetic seer gifting 'out of the cave' and gave them and others language to talk about that gifting and realise that they weren't alone.
God may want you to write for the 3% who are early adopters. It won't sell as well as one written for the 70% adopters. Do it anyway. It may be God's plan for your work to open a breach for others to come through after you.

6th flag: Teachability
This has 2 dimensions:
•The ability to receive open and honest correction.
•The ability to be open to co-operation.
Being immovable on things like title and subtitle (eg 'God told me the title has to be …….') prevents you from getting the best solutions through the collaboration of a team of experts. Make it your goal to produce the best book possible, even if that means relinquishing control over the parts that currently matter most to you or having to re-write your favourite chapter from a different angle.

7th flag: Clear vision of a product funnel
Do you have a vision of the end result of someone reading your book?
What is the journey that you want to take them on?
These days a book functions a lot like a business card, as a way of introducing people to you, your message and your ministry.
Even if you don't yet have a vision for a product funnel, keep communication channels open about it.
A funnel can be broken down into price points:
The entry point is a freebie, something useful to your audience in exchange for their contact details.
The 2nd level is your book, with a price $9.99-$26.99.
The 3rd level is a course, an e-course, a coaching programme, anything to keep the conversation and engagement going, at a higher price, at least double the book price.
The 4th level is one-on-one consultations, at the highest price.

General Writing Tips
Become familiar with the traditional and the self-publishing processes.
If you self-publish go as excellent as you can on book cover and editing.
Avoid generic words in your title (e.g. faith, hope, love).
Your first book is often your experimental book, expect to improve in your subsequent books.
Covers need to be visible and clear at thumbnail level.
Traditional publishing normally takes 9-12 months. If you have a shorter than book length message that needs quick release, consider self-publishing, especially if you are a pastor or have a ministry. A 60-70 page message on a single topic that is currently relevant lends itself very well to self-publishing.
•Highly recommended reading:
Building a Story Brand by Don Miller
Platform by Michael Hyatt
and Tribes by Seth Godin
Complexity is the enemy of execution.
Seek to get your elevator pitch down to 90 seconds or less.
Study the top 50 books on Amazon and their subject matter, it will give you valuable insight in to what problems people are seeking solutions for: metrics like that don't lie.
On social media people want to feel like they connect with you.
Research until you find a publisher's mandate that matches your message: and send your manuscript/ book proposal there.
Embed links to your e-books for your website and freebies that feed your email list.
Keep your Introduction short.
Chapter 1 lays out the vision for your book.
Chapter 2 lays out the mission for your book.
Each chapter should have a problem-solution blue-print; even consider treating each chapter like a keynote speech.
Don't let your voice be edited out of the book, keep its unique parts intact.
Pique curiosity in your title.
Check with others that your title does not confuse about its content e.g. Happy Strife has connotations of marriage and wife about it, if that isn't your message, get a more effective title.
Be open to the possibility that you have only been given 1/4 of the book and that you might need to seek testimonies and case studies from others to compile into the book.
Ask God for whether His strategy for the book is just to produce that book, or whether He wants it to be stewarded into a brand.
Ask God to release the discernment you need.
Do not shy away from doing due diligence research, it is part of being faithful to your calling. Ask Him to release graces of fresh presentation and fresh language for ancient revelation. God is raising up people who will evangelise through writing; 'writing evangelists'.

'If you want to get published with Destiny Image' Tips
My publishing speciality is in Christian Living books, the kind you find at Cornerstone bookstores. Books I publish must have both testimony/stories of grace AND transferable teaching.
Harrison House is an imprint of Destiny Image that publishes rarer niche messages and shorter ones especially in the charismatic/pentecostal genre.
If your book doesn't fit our publishing mandate, and I believe it will do much better with a different publisher, I will refer your book to them.

Conclusion
Every assignment from God carries with it significance.
If you want to break writer's block, know that the times you write under obedience and cannot feel the flow of grace are just as sacred and blessed as when you do feel that anointed flow.
Be faithful; write the 1st chapter if that is all you have, the other chapters will come.
The outcome of a book is God's business; our task is to be faithful to the assignment He gives us.

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​A printer friendly version is available below (6 x A4 pages)

Remember, this is only an edited summary of what was given in the seminar.