What might we see as outcomes or potential motions arising from the Plenary Council?

Introduction

It has been a month since the conclusion of the first session of the Plenary Council, and as yet (11 Nov 2021) there has been no public release of the documentation of that session.

That documentation would include at minimum: all of the interventions, all of the minutes, all of the small group reports, and the proposals that had been submitted.

A few weeks ago a friend asked me what we might see actually change as a result of the Plenary Council process. It was a fair question. So I went back through the notes I had taken from the public parts of the first session with that kind of lens. I noticed that most of the public deliberations would never form a proposal or motion because a) they were about matters that you can’t legislate on or b) they were about matters that had yet to morph from motherhood statements into something more tangible.

Even many of the possible outcomes listed below are more likely to take a final form as recommendations than as local canon law.

But it is always easier to start with something rather than a blank page, so please feel free to copy and share it to aid discussion while we await the release of official documentation.
 
List of possible outcomes and possible potential motions
 
Encouragement for parishes to develop small groups, whether they be sharing/accompaniment groups, discussion/bible study groups, or what some people are calling ‘connect groups’ that have a mix of social and catechetical functions.
 
A commitment to inviting a First Nations elder to be on decision making bodies, eg parish pastoral councils and diocesan pastoral councils.
- This would both acknowledge the traditional custodianship of the locality, as well providing a pathway for that traditional custodianship of the locality to continue to be exercised.
 
The establishing of a national church agency to facilitate mutual enrichment between Eastern Rites and Western Rites.
 
Putting more formation opportunities (theological and leadership) online for access by people in outback, rural and regional areas.
 
A longer period of pre-seminary discernment, nation-wide.
- This emerged because so many potential seminarians (religious and clerical) are coming from dysfunctional families and out of periods of substance abuse and non-marital relationships. All existing wounds from trauma and broken relationships need to be healed and addressed before entering the seminary process. Such a healing process takes time, and it also takes time to build enough trust to even be able to talk about such wounds and to allow them come to the surface.
 
Changes to seminary formation that encourage a collaborative approach to parish life.
eg. having some study units done with both lay (men & women) and seminarian participants, and some of the study units taught by women.
- These are measures designed to reduce clericalism. There is widespread dismay at recent crops of seminarians acting like lay people in parishes know nothing and have nothing worthwhile to offer/contribute; and anyone with such a mindset coming into a parish will act like an autocrat and not like a collaborator.
 
Changes to seminary formation which include being in-situ in parishes while online learning takes place, on a regular basis, throughout seminary studies.
- Another measure designed to reduce clericalism.
 
Putting the desire to preach the Gospel as a non-negotiable in the seminarian selection process.
- Without a heart for the mission to make disciples, how could you possibly lead the mission to make disciples?
 
Introduction of ongoing accreditation for clergy and annual professional oversight/reviews.
- This is a practical measure to identify potential problem behaviours and address them before they become abusive behaviours. It has the potential to provide support systems that are currently lacking in diocesan life. When it becomes normative for priests to access these systems, then when issues surrounding loneliness, substance abuse etc do arise, priests can seek the help they need without any social stigma. Regular accountability is needed for the main thing to remain the main thing, and to counteract the tendency to choose the urgent crisis over the important mission.
 
The establishment of a mission support team in all parishes; making disciples being the mission.
- To enable mission to continue and grow despite the inevitable changes of pastors that parishes experience.
 
Developing a nationally accepted process of discernment as to whether a priest has a calling from God to be a bishop or not.
- The length of time where dioceses are without bishops and where archdioceses are without sufficient episcopal vicars must be reduced both for the good of the people of God and for the effectiveness of the mission of the people of God. Starting from scratch with the bishop selection vetting process every time a new apostolic nuncio is appointed isn’t working. The earlier a diocese can spot the rare combination of true leadership talent with true calling from God, the fewer resources will be wasted in training inappropriate candidates, and the fewer clergy will be embittered by hoping for something that’s never going to happen.
 
The addition of leadership training as part of seminary and/or post-seminary formation; using collaborative leadership models.
- Training for leadership - in the sense of bringing out the best in people, helping them work together optimally, and commissioning them into areas of service where they can be most effective for mission due to recognition of gifts, charisms and talents – is currently non-existent. The prevailing model is: find a person who is breathing, available and willing to comply and get them to do what most needs to be done right now. That’s crisis management not leadership: and it does untold damage to both the mission and to the person (mis-match of gifts, charisms and talents causes burnout at minimum and toxicity at worst).
 
There was a ground swell of support (read frustration with a capital F) that in so many areas (eg. parish councils) laity have only a consultative role and never a decision-making role.
But how to formulate that into a motion that the bishops would say yes to? That’s the question!
- Perhaps a threshold of 75+% disagreement with a pastor’s proposals automatically puts that proposal up for review by an independent diocesan panel (composed of canon lawyer, liturgist, theologian, financial advisor etc) – might work.
- It would deal with cases where a) the parish council is right and the pastor is wrong; and b) where parish council is wrong and the pastor is right; - which are the two situations where so much of the frustration currently experienced arises.
- It would also put an incentive in place for working towards collaborative solutions; an incentive which currently doesn’t exist and which is sorely needed.
- Such a review process could also be sought when both pastor and parish council recognise that none of their currently proposed solutions will work and they together decide to seek the wisdom of the review panel.
- Such a review process may also serve as an early warning system to the local bishop as to which of his pastors are not suited to collaborative ministry.
- If both pastor and parish council agree on the wrong solutions… May God set them straight.
 
The issue of women deacons isn’t going away.
- In rural and outback areas, where there is Mass once a fortnight or less, many women are already doing a lot of what a deacon does but without a title. Baptisms, funerals and marriages could be conducted by women deacons in such rural and outback areas. Civil celebrants (male and female) are already doing funerals, weddings and naming ceremonies in secular settings and getting paid. If we want to give our people in rural and outback areas the opportunity for a Catholic rather than a secular celebration of such important life events, the issue of women deacons needs due consideration.
 
Agency leaders (education, hospital, social service etc) need to be chosen/selected because they are skilled, faith-filled, effective leaders who are committed to ongoing formation in mission (making disciples) and in Catholic social teaching.
- We seem to have an existing system that selects for skills and effective leadership first, and with faith, orientation to mission and commitment to Catholic social teaching as optional extras. There could also be a lack of courage in insisting on strong Catholic faith credentials due to a desire to appear tolerant and inclusive together with a desire to not make co-workers with weak Catholic faith credentials feel uncomfortable. But if we are truly committed to the mission of making disciples, then the existing selection system must change.
 
The establishment of a First Nations seminary in Port Pirie diocese (somewhere near Port Augusta to enable ease of remote community rail travel and for geographical closeness to multiple landscape types that are similar to ‘own country’) staffed by First Nations people, with the establishment of a First Nations Ordinariate, and with a mandate to develop a Rite for First Nations use. Studies would be in small blocks of residential learning, interspersed with large blocks of online learning while ‘on country’, with regular in-person visits to country from seminary support staff. (See the Appendix below for more detail).
 
Appendix

As a result of the open sessions from the 1st Assembly of the Plenary Council, I have been reflecting on the lack of First Nations clergy, and on the obstacles that First Nations peoples face to both entering and persevering in seminary life.

So I have begun to dream of a First Nations seminary, based somewhere near Port Augusta, in the diocese of Port Pirie, and to dream of the development of a First Nations Ordinariate and of the organic development from both of these of a First Nations rite (like the Anglican use rite).

As it stands at the moment, potential First Nations seminarians face at least 2 big obstacles,
having to leave country for extended periods of time,
and being in a city environment far from the landscapes of home;
as well as not having a curriculum structure which permits times of walkabout.

So I have begun to dream of a First Nations seminary, staffed as fully as possible with First Nations people in leadership, teaching and administration with guest lecturers on the major theological disciplines.

I have begun to dream that such a seminary would also be eventually open to members of First Peoples from across the world; tribal Africa, native American, tribal South America, Inuit, ethnic Chinese etc.

I have begun to dream of a First Nations seminary that has short blocks of residential learning, 3-4 weeks long, interspersed with 2-6 months long online learning while living ‘on country’, with moral, technical and learning support provided from the seminary. Many First Nations seminarians would be well familiar with School of the Air procedures. During the times of ‘on country’ learning, visitors from the seminary would arrive on a regular basis to learn first-hand about the cultural group the seminarian belongs to.

I have begun to dream of a First Nations seminary that permits seminarians to learn at their own pace, faster in some subjects, slower in others.

I have begun to dream that the location of such a First Nations seminary would be near Port Augusta in the diocese of Port Pirie for 2 reasons:

1. Because in that locality you are never more than an hour’s drive away from salt plains, wetlands, billabongs, grass plains, salt water, desert, and mountains (Flinders Range); and therefore, not far from something that resembles country of origin for First Nations students.
2. Because Port Augusta is easily reached by rail by most outback and remote communities, via the Ghan, the Indian Pacific, and the various rail networks that connect to them, giving relatively cheap, safe and direct transport to quite a central national location.

To these reasons could also be added a 3rd reason, the rejuvenation of the local townships by the seminary and utilization of buildings erected in times past that are currently falling into disuse (eg the leftover building complexes from past mining eras).

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The Gospel for this Sunday, the 4th Sunday of Easter, Year B, comes from the middle section of St John Chapter 10 where Jesus reveals Himself as the Good Shepherd.

Most of us have very little to do with sheep, apart from purchasing cuts of meat from a supermarket or similar. Those of us who do have something to do with sheep in Australia have an average size herd of just under 3000 sheep. In the time of Jesus the average number of sheep per shepherd was 100. The smaller size herds make knowing individual sheep possible.

So what could possibly induce a shepherd to be willing to risk his life to save his sheep?

To modern minds this is beyond comprehension; and verging on crazy.

And it is, until you consider the amount of time the shepherd spends with the sheep, and how frequently a shepherd has to check for wounds, health of gums, and the quality of wool. For much of the time the shepherd is alone with the sheep; and has plenty of time to study them and to note and remember their individual differences.

Some will be placid, some will be adventurous, one might have a stiffer leg, a higher pitched bleat, a floppy ear, or be a fussy grazer. It is this long term build-up of the knowledge of what makes each sheep unique, which makes the sheep matter to the shepherd. In the same way it is the long term build-up of relationship of the sheep with the shepherd that engenders trust, making the shepherd matter to the sheep.

Jesus knows us this well. He has studied everything about us, and He can also see the traces of our various lineages too. He remembers who our parents and grandparents were, and He knows the various character traits we share with them.

He knows us this well that we matter to Him, despite being merely sheep.

Yesterday the residents at the local aged care facility had Mass for the first time since Christmas. Many of them we see each week for Communion services, and those unable to attend receive individual visits. Having been reflecting upon this Gospel passage, I could see the parallels. The more we get to know each resident, the more they matter to us. It was so good to have so many of them in the same place, and to reconnect with some we haven’t seen for a while because someone else has been doing their individual visits. At the same time, the absence of those who couldn’t be there was keenly felt.

It strikes me that this is the kind of long term deep relationship that Jesus wants with us, and that He wants for us with each other. It requires us investing time with Him; and investing time with each other.

​Therein lies the challenge because there is no shortcut to this process. 

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There is nothing to compare with one on one time for getting to know someone, or even few on few.

Perhaps that is why parish visitation used to be a core part of a parish priest's ministry. 

These days it tends to be meetings and administration, but it is still possible to carve out time to go and visit the flock, 'just because'.

Admittedly these days it is not advisable to go alone without a companion as a witness and a protection, but it could still be done with a bit of planning and rotations of visiting companions.

I note with some sadness that once upon a time bishops used to come and visit the children preparing for Confirmation. It was an effective way of knowing that the children had been prepared. But these days the bishops seem to delegate that to the priests, and the priests in turn delegate that to the sacramental co-ordinator, and he or she depends on the group leaders - and even then it is a very brave group leader who will say a child is not prepared because they missed lessons, didn't pay attention, or doesn't seem at all interested.

Visiting parishioners and spending time with them is crucial if we are to imitate the Good Shepherd.     

​The Instrumentum Laboris (working document) for the first session of the Australian Plenary Council was released on 25 Feb 2021, and I eventually finished reading it sometime in mid-March.

You can read it yourself:
https://plenarycouncil.catholic.org.au/instrumentum-laboris/

It wasn’t an easy read, despite it being beautifully presented. Penitential, it was. Firstly it takes a very long time to set the scene and give a situational analysis of the Church in Australia. Many times I wondered if the document would ever get to the point. Secondly it uses lots of ambiguous language that feels like it was written by a combination of church bureaucrats and school teachers. It would be easy to decode for them, but not for me. I longed for some footnotes that gave situational examples to aid understanding.

In particular I longed for concrete and contextual explanation of this passage from 166:

“Not infrequently, Catholics and their family members find themselves in an uneasy situation regarding particular Church teachings or disciplines, not because they identify any less as Catholic, and not because their attachment to Christ has grown “lukewarm” (Rev 3:16), but because of shifts in cultural norms and expectations that they once relied on to support their Catholic faith. Very often, however, this tension between people’s lived experience and the teachings of the Church reaches the point where people withdraw from parishes or communities, and no longer identify as Catholic.”

Is this about going to Mass on Sundays, cohabitation, same sex attraction, blended families, or about some, all or even more than this? How do you even begin to discuss this passage without knowing what the original catalyst for the passage was? How do you begin to frame questions that ask, ‘prove to me how attachment to Christ hasn’t grown lukewarm despite being out of synch with Church teachings, disciplines and practices…by what other means can you show strong attachment to Jesus Christ (John 12:26, James 2:17-18)?’?

I admit I was struggling to reconcile the somewhat rosy view the Working Document paints compared to what I am seeing in the pews. Then Philippa Martyr’s article came up while I was trying unsuccessfully to find any online commentary on the Working Document which wasn’t a clone of the official press release. It is well worth a read:
https://gaudiumetspes22.com/2021/03/05/stranded-under-the-southern-cross-news-from-a-shrinking-church/

I found it a more accurate analysis of the Catholic Church in Australia 2021.

In particular I found her imagery of a carapace to be valuable, viz:

“I tend to see the Church in Australia as consisting of the ‘real Church’ and an unpleasant outer structure that I call The Carapace. The Carapace is like The Borg in Star Trek, if it helps. It attaches itself to the real Church and feeds off it. Its principal purpose is to employ people, and its mission is to protect the Church’s assets at all costs.”

What bothers me greatly is that the Instrumentum Laboris seems to be written by the carapace, and the vast majority of the delegates for the Plenary Council sessions will come from the carapace.

What else bothers me is that God seems to be a minor stakeholder among many instead of the One and Only opinion that matters.

Why else would there be so much virtue signaling about sexual abuse, indigenous issues, women in leadership issues, ecology, etc? I’m not saying that they aren’t important, just that they pale into insignificance against the urgency of saving souls from eternities in hell. Dealing with these things of necessity will be part of that primary mission, for the salvation of the people in these minorities, but they should never overshadow that primary mission.

Which matters to God the most?

What matters to God the most?

I put it to you that growth in relationship to Him (holiness), family (His plan that predates Scripture), and bringing people into relationship with Him (mission) and co-operating in expressing His love to others (service: which is the natural overflow of increase in holiness and mission) are what matter most to God.

On everything but service we are not doing well at all, and even our service is usually human powered service rather than Holy Spirit empowered service.

My view from the pew looks like this:

Everything starts from Holy Spirit inspired preaching. But for Holy Spirit inspired preaching to happen lots of prayer, study of scripture and sacred tradition, openness to the charismatic workings of the Holy Spirit and surrender to the workings of the Holy Spirit are necessary; and the preacher has to be able to effectively use the language and language idioms of those he is preaching to.

It is ‘hymns, hospitality and homilies’ or ‘music, ministry and message’ that either engages a newcomer and keeps them returning or turns them off for good. Generally we are mediocre when it comes to hymns and hospitality with the occasional flash of brilliance, but where we consistently fall down is in homilies.

When was the last time a homily encouraged you to pray?
When was the last time a homily invited you to go to confession? (and made it available)
When was the last time a homily opened your eyes to how good and great God is?
When was the last time a homily made you want to know Jesus better?
When was the last time a homily kept you awake and hanging on every word?
When was the last time a homily contained anything memorable that wasn’t a pre-prepared joke?

Every day I pray that God will use the words of the homilist that day to touch hearts. Often I wonder if God hears me because even I can only decode on average 3 words out of 5 from our overseas-born priests, and the most common question when Mass is over is ‘What did he say?’.

But a preacher doesn’t have to be in a pulpit. We pew dwellers are just as bad because we talk far more about parish politics, weather and medical ailments than we ever do (if we ever do) about Jesus, about inspiration we have found in Gospel passages, answers to prayers, and about living out the vocations we have been called to.

There is such laser focus on encouraging priestly vocations that you could be forgiven for thinking that vocations to family life, religious vocations, career vocations and vocations to special non-ordained ministries aren’t important at all. Yet apart from a very few exceptions to the rule, priestly vocations grow in strong families and in devotionally vibrant parishes.

When was the last time you saw any parish-based initiatives for encouraging and supporting marriages and families?

Did you know that Australia has no (nil, nada, ziltch, zero) Retrouvaille ministry/weekends for marriages in crisis?

Schools. Shudder. They are supposed to be places where the Catholic faith is taught and flourishes. Yet they are places where those who do teach the demanding parts of the Gospel are persecuted in various subtle and non-subtle ways. But these days no one in the parish knows anyone with children at the local Catholic primary school, and vice versa, and about the only person who visits both places is the parish priest and any assistant priest. What we actually have are non-government schools. At what point do we call a halt to the massive investment in schools that don’t evangelise, barely catechize and consistently churn out students indistinguishable from atheists and agnostics?

Families with faith have been choosing not to send their children to Catholic schools, many have chosen to home-school, some have chosen Christian schools, and the rest are sending their children to state schools partly because the cost/benefit analysis has swung the other way. In times past parents were willing to pay the extra cost of the Catholic school because it helped support the development of faith in their children.

The view from the pew can look very different from the view of the carapace.

An example may be useful…
In recent years the St Vincent de Paul Society went through a centralization process, and created regional hubs for furniture and other items. The people managing the hubs were happy. Some of the people in the local outlets were happy ‘it’s great, we refer them to the hub’. But those who knew how things worked pre-hub, and the people in need were not happy. Locally there used to be a room where furniture could be stored on a temporary basis. For the hubs to work, they were told rooms like these had to be stopped. The thing is, those rooms enabled society members to respond quickly when needs became manifest. With a hub, you have to send requests up, wait for decisions, and for action to be sent down, and sometimes have to follow-up the requests, all of which means many days, if not weeks, before needs get met. As for the person in need who had enough trouble asking for help the first time, now they have to travel to the hub to get help; and ask for help a second time. How many of them don’t take the extra step? For some the transport costs alone would be prohibitive. For others it was so hard to admit they needed help, it would be a long time before they attempted to admit it again. Or they would seek other alternatives with quicker responses to their urgent emergencies.

Even more seriously, the local outlet loses the opportunity to begin a relationship of accompaniment with that person in need, and the probability of needy people falling through the cracks increases. But the hub managers will only see the turnover of furniture and other items, and fluctuation in staffing levels, and never record or quantify these other losses, and will assume everything is going great guns.

Thankfully there have been moves towards decentralization again.

There are very good reasons why the Church values the principle of subsidiarity, and why any moves towards adding bureaucratic layers for co-ordination of smaller entities has to carefully make sure that the principle of subsidiarity is not violated.

Pope Francis has encouraged leaders to take on the smell of the sheep, to take time to be with those on the fringes and on the front lines. It is the only way to find out what is really going on.

An example may be useful…
A person serving at the diocesan curia has responsibilities for parish support. Most of this person’s time is spent liaising with parish staff and with parish members who voluntarily take on co-ordination roles. The parish support team puts together a Lenten discussion group programme, sends it out to the parishes. Some groups will meet every year regardless. Other groups will only form if there is active encouragement from the pulpit, and some recruitment and engagement of group leaders. Some parishioners will use the contents of the programme privately.

The parish support team will know how many programmes got sent out, and have a rough idea how many groups formed and how many participated. But they don’t usually get information on how many programmes were thrown out because they were still on the display table several weeks later, nor information about why parishioners left them there, nor information about why groups didn’t form, nor why anyone gave up part way through (individually or group). The only way you get that information is by talking incognito (without them knowing what your role is) with people in the pews whom you have never met before and truly listening to what they have to say, even if it isn’t what you want to hear. (eg. “I picked it up, but I put it back when I saw you needed to download stuff. I’m not that good with computers, and there’s no one at home who is any better at it than me, no one who could help me if I got myself into computer trouble.”)

Can you see how from a curial vantage point everything could look rosy, and better than last year? And yet from a pew dweller’s view point it could look very different indeed?

That’s why I am so worried that the Instrumentum Laboris seems to be written by the carapace, and the vast majority of the delegates for the Plenary Council sessions will come from the carapace who haven’t taken on the smell of the sheep.

A few passages from the Instrumentum Laboris caught my eye:

Passage 74 page 27
Rather, Pope Francis, echoing the thoughts of his predecessors since the Second Vatican Council, insists that an authentically Gospel-inspired renewal of the Church flows from a renewed encounter with Jesus Christ and His Holy Spirit and gives rise to a ‘pastoral conversion’ of the entire Church, a renewal that is expressed in a ‘missionary option’ or ‘missionary impulse’ for making the saving love of God known in every place.

Amen. Amen. What we all need more than anything is a deeper encounter with Jesus, and a deeper encounter with the Holy Spirit. Without that, nothing, but nothing changes for the better. We can’t make it happen, that is up to God Himself. But we can make the conditions and environment more conducive for those encounters to happen. Things like encouraging private individual prayer, corporate prayer (prayer meetings, public devotions, liturgy), scripture study, reconciling strained relationships, forgiveness of wrongs done to us, getting to know each other better so as to grow in unity, self-discipline, generosity to others, encouraging more frequent visits to the sacrament of penance, and asking God (individually and corporately) to grant us these precious encounters.

Passage 123 page 41
Submissions to the Council also raised what Pope Francis, among others, has identified as the danger of an unhealthy culture of clericalism within the priesthood and in the wider Church. At its most extreme, this has been identified as a significant factor in the sexual abuse crisis in the Church. It can also undermine the mission that belongs to the entire Church and discourage the exercise of gifts within it. Some fundamental questions arise in light of this concern: What are the causes of such a culture of clericalism? What are the theological, structural, psychological or spiritual influences that can contribute to it and how might the Church better equip its clergy and laity for mission today and for increasing co-responsibility in the decades to come?

Clericalism encourages an ‘us and them’ mentality, with ‘us’ being far superior to ‘them’. Sadly our seminaries are still full of it. We have seminarians visiting parishes on placement and making the assumption that no one in the parishes knows how to use incense properly except for them. That assumption most certainly gets up the noses of parishioners who have been serving at the altar and using incense for decades. Then there’s the practice of getting 2nd year seminarians and above to always wear soutanes at Mass, even if they are sitting in the congregation. That’s visibly making an ‘us’ and ‘them’ distinction well before the vocational discernment process has scarcely begun. It is very difficult to get to ‘we’ and ‘team’, albeit with different gifts and vocational callings, if from the ‘get go’ seminarians are treated as heroic and special. For the mission of the Church to proceed, ie the making of disciples of Jesus, clerics can’t do it without laity, and laity can’t do it without clerics. We vitally need each other. It is one of those ‘both/and’ things. Mutual respect will get us much further in that mission than clericalism.

Passage 131 page 43
There is not a well-developed understanding and practice of the Church as a community of missionary disciples. The Plenary Council offers the Church in Australia an opportunity to consider carefully, and prayerfully, what steps must be taken to awaken this awareness of the missionary vocation of every Catholic, for all the baptised are called equally to live and proclaim the Good News of Jesus Christ for the transformation of the world.

This is true. Although there are sub-groups within parishes that have this awareness eg catechists. Vatican II speaks eloquently of the universal call to holiness and the universal call to mission and so have subsequent papal documents. Encouraging us pew dwellers to read these texts is one thing, helping us to understand how to respond in our own lives is quite another since most of us have no idea what that looks like, nor what it feels like. A possible way forward is gathering and sharing testimonies of how God has used pew dwellers to make disciples, with particular emphasis on how pew dwellers came to understand what God was calling them to do, and how that mission developed over time.

Not everyone is going to be called to be an evangelist (nor to the same evangelistic mission field eg family, co-workers, young people, PSTD sufferers etc); not everyone is going to have a calling to specific works of mercy; not everyone is going to have a calling to accompany people through the RCIA process. So there needs to be intentionality about gathering a wide range of stories, and in presenting them with an openness to the multiplicity of God’s callings. It is really easy to unconsciously fall into the trap of ‘God has called me to be a preacher, it is so wonderful and exciting, therefore God is calling everyone to be preachers’, thereby putting unnecessary burdens/guilt on listeners who may be called to very different missions.

Passage 135 page 44
Underpinning such renewal of practices and methods within dioceses, parishes, migrant communities and movements must be the renewal of sacramental life and prayer among all Catholics for it is the encounter with Christ in the midst of the Church that rekindles hope and makes genuine renewal possible. This is seen in the Emmaus story in Luke’s Gospel (24:13-35) where, in the midst of the disciples’ difficulties and even disillusionment, the faith of the followers of Jesus is restored and a new future opened for them by this encounter.

Without prayer and the sacraments, there is no fuel for mission. We can’t give what we don’t have. What we most need to give are God’s love and access to Jesus. Prayer and the sacraments give us access to the infilling of God’s love, and to experiential encounters with Jesus. We haven’t done a good job of proclaiming this truth about prayer and the sacraments, by and large it has been a well-kept secret, when it should have been ‘shout it from the rooftops’ stuff. Again one of the best ways to renew sacramental life and prayer is to gather testimonies from pew dwellers who are living as missionary disciples. We need to share with each other what a difference prayer (personal and communal) and the sacraments (baptism, penance, eucharist, confirmation, anointing of the sick, marriage, holy orders) make in our lives. It is good news, in fact it is great news. All of them make a big impact. But again, sensitivity is needed, because some people feel and experience lots and some people feel and experience little even when God’s grace is just as active in both. It is all too easy for a focus on feelings and experiences to get us chasing them rather than God, and for this focus to make those who barely feel or experience anything to rate themselves as second class citizens of the kingdom of God. For this reason it is always wise to focus more on the fruits eg growth in patience, generosity, peace, trust, improvement in relationships etc.

Passage 197 page 67
It is this assurance that should encourage us and empower us to speak and act with that parrhesia, that boldness and courage, which are a gift of the Holy Spirit: We need the Spirit’s prompting, lest we be paralyzed by fear and excessive caution, lest we grow used to keeping within safe bounds. Let us remember that closed spaces grow musty and unhealthy. When the Apostles were tempted to let themselves be crippled by danger and threats, they joined in prayer to implore parrhesia: “And now, Lord, look upon their threats, and grant to Your servants to speak Your Word with all boldness” (Acts 4:29). As a result, “when they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the Word of God with boldness” (Acts 4:31).

It is my dearest desire that when the delegates gather for both of the sessions of the Plenary Council that they dedicate somewhere between a half day and a full day as representatives of the faith communities of Australia to imploring this parrhesia for Australia – and that they do so before they start any discussion of the Working Document. What this needs to be is heartfelt spontaneous prayer ebbing and flowing as the Holy Spirit prompts. Apart from an introduction and a conclusion, it needs to be totally unscripted. It needs to be allowing God to dredge up from the depths of our soul’s expressions of our personal, corporate and national desire for Him and for the dynamic action of the Holy Spirit in our midst, in words, songs, groans and anything else He inspires. It needs to include our leaders begging pardon of God for the ways we have failed Him personally and corporately, to include confessing our failures and our shortcomings, and asking God to step in, to take control, to take leadership and give us sure guidance and the courage to respond with an active Yes to everything He wants us to do.

Without this, nothing else will really matter.

Come Holy Spirit, Come!,
and through this Plenary Council
make of this nation Australia
the promised great south land
in complete synch with You.
Amen.

...........................................................................
​
​A printer friendly version is available below, 6 x A4 pages:

Towards a new paradigm for conferences
Something has been niggling at me for at least the last 10 years when it comes to conferences of all kinds, be they professional, community or church based. The prevailing model is that you get a well-known speaker, or group of them, and then get lots of people to listen to them. Up until the advent of YouTube and Livestream the prevailing model made sense. Now it no longer makes sense. Why gather a group of people together if you are only going to provide something they could access on YouTube?

Far too often we gather people together to listen to a well-known speaker, and the vast majority of people arrive and leave without ever making a meaningful connection with any other attendee or leader or member of the organizing team. Follow up beyond a feedback form is non-existent. As long as they came, and either paid for entry or gave a donation or offering, purchased books and merchandise related to the conference and thereby enhanced the reputations of the speakers and the organization putting on the conference (and their social media followings), that is considered success. Positive testimonials, healings and conversions would be a bonus.

This is a consumer driven model, not a participative or collaborative model.

It is definitely not tapping into the wisdom and experience of the people present, nor permitting connections to be made that could move careers, ministries and relationship networks to a whole new level.

This has to change, even though there are many vested interests that will resist such change.

And the change has to be well beyond the addition of a few discussion groups into the conference mix.

I believe that the Divine Renovation team are thinking along these lines, because when the DR20 conference had to be foregone due to the coronavirus pandemic, they didn’t rush out to replace it with pre-recorded video since they had been planning more ‘hands on’ experiences than guest speakers.

So here is my vision for how a conference could be very different:

At the time of registering for the conference, participants would need to fill out a reasonably detailed survey. The survey would require answers to where participants
* feel that God is most active in their lives (to get an idea where charisms might be, and there would be long lists to choose from),
* experience burdens or callings (eg Pro-life, mental health, evangelization, prison ministry, helping people with addictions, helping people in domestic violence situations, youth ministry, ministry to the homeless, political activism, etc)
* have creative, artistic and musical talents
* write about a project or ministry that is on their heart, but currently unattainable due to lack of funding, co-workers and prayer partners
* and provide their top 5 themes from the Gallup StrengthsFinder questionnaire

Each part of that survey will assist in the planning of the conference, and in developing groups with the greatest numbers of shared interests and experiences. If there is enough prayer in the preparation and planning parts of the conference, the groups will fall into place with the Holy Spirit’s fingerprints all over it.  
 
The conference facility would need therefore to have a large room where all participants can gather, as well as at least 6 smaller rooms for groups to meet in.

Each day of the conference participants will get the opportunity in groups to interact and collaborate with people with whom they have shared interests, callings or abilities.

As far as possible such a conference would be open to all age groups, and the more inter-generational the better.

The conference would start on a Monday, in time for lunch for those who have top 5 themes in the Influencing domain and in time for 5pm Mass for other participants. Day 2/Tuesday would be devoted to charisms, Day3/Wednesday to burdens and callings, Day 4/Thursday is a combined creative day and lectio divina day, Day 5/Friday is a vision day (or start up day), and Day 6/Saturday a half day to pause and reflect on the whole week, with time alone and with opportunities for free ranging conversation and swapping of contact details.

The idea is to have some basic structure to each day, and yet have plenty of opportunity for God to move as He wills.

A live-in location for the conference would be best, however a blend of live-in and 9am-10pm participants sleeping at home is possible if they live within an hour’s travel of the venue and have sufficient stamina.

The timetable for the full days would be something like this:
7.00am Morning Prayer, followed by personal prayer
7.40am Rosary
8.00am Breakfast
9.00am Praise & Worship, with outline of the vision/plan for the day
9.30am Break into groups, give more specific vision/plan for the day, and get to know each other
10.40am Morning Tea
11.00am Seeking God, what does He want to do with us, say to us today; praying for each other
12.00pm Mass
1.15pm Lunch
2.30pm Major work of the day
5.30pm Evening Prayer
6.00pm Dinner
7.00pm Team meeting
7.30pm Night session
9.30pm or 10pm Night Prayer and end of the day

Day 1 Monday
After lunch, special sessions with those who have top 5 themes in the influencing domain, because these people will be called on to lead at least one group during the conference. These special sessions will provide a vision for how we want the leadership of the groups to function during the conference, and a bit of additional leadership training. Before the others arrive to register, we will pray over these leaders asking God to help them.

Then the conference begins in earnest with 5pm Mass followed by 6pm Dinner and the first Night Session at 7.30pm. The Night Session will start with Praise & Worship, a short keynote talk of encouragement, followed by housekeeping information and guidelines for how prophetic words and words of knowledge are to be discerned, and only released when permission from the discernment team is given. That way there can be a small team of people assisting in the interpretation and praying about the best way to act upon and release the messages. As far as possible we need to avoid and discourage undiscerned messages of personal prophecy. In groups, the group leader will facilitate group discernment procedures. At the end of the Night Session participants break up into groups of around 4 people and pray for each other. Night Prayer ends the day.

Day 2 Tuesday
This Day is foundational, because the more the charisms of the Holy Spirit are activated in us, the easier it will be to co-operate with His leadings and promptings throughout the conference.

Today we want to group those who have similar charisms, so that they can share their experiences and learn from each other.

Ideally there would be a group for prophets, a group for intercessors, a group for evangelists, a group for those with the gift of discernment, a group for those with the gift of healing, a group for those whose charism doesn’t fall into these categories, and a group for those who have no idea what their charism is.

In the introduction part of the day, participants would be invited to share how they experience that charism (eg an urgency to stop and pray for a particular person or situation, tingling and warmth in the hands, dreams, changes in senses of smell etc), a story about a good outcome from the operation of that charism, and a challenge they are experiencing with regard to that charism.

Obviously if several people are experiencing the same challenge, then this is a sign that dealing with it is on God’s agenda. Before the next session starts do a bit of research, consultation and prayer for resources and wisdom on this challenge. This topic will then become the first thing the group does in the main afternoon session.

Then after Morning Tea each group spends time seeking God for what He wants them to do as a group. After a time of seeking such guidance, group members share any impressions they have received. There should be enough, ‘I felt that too’, to chart a course of action. Otherwise start with the first impression, give it ago, if it feels anointed continue with it; if not, try the next impression. Some groups may feel like God wants them to lead them in a time of repentance, or to seek God’s mind about a particular topic, or to pray for a particular group of people, or to just rest in stillness before Him for a while.

The main thing is to get a bit of consensus about what God wants to do with the group in the main session, (at least to start with) and then to pray for each other for deeper releases of the charism they already share. What to do is one thing, how to do it is another, so until the main session starts everyone should be seeking God individually for specifics. For example, if the general impression is to pray for Japan, is it for the leaders of Japan, is it for protection against natural disasters in Japan etc and how to pray, eg in song, in tongues, with the Rosary, with a map of the country etc. Where you start in the main session may not be where you end up, allow God to lead you step by step. It is OK for the leader to ask for feedback from time to time, eg should we go deeper here, or do you feel that the Holy Spirit is changing our direction? Is the anointing as strong as when we started? Or has it lifted? Remember to follow good spiritual hygiene principles before and after the main session.

At the after dinner team meeting, group leaders give a brief account of the day. Are there any common threads between the various groups? If so, then go deeper with that in the ministry part of the night session. Otherwise the night session will be a full on ‘whatever you want to do with us God’ prayer meeting, expecting God to give people practice in the various charisms.

For the group of people with less common charisms, the group times of the day should be very similar, just needing extra levels of open heartedness to listen to the experiences of others that are so very different from your own.

For the group of people who have no idea what their charism is, they will have more of an input day than a collaborative day. For them, bring in guest speakers who describe their own experiences with charisms, and growing in them. Some of the day should be one-on-one conversations about how group members have experienced God’s guidance in the past; from those conversations some nascent charisms might be recognized. If so, pray for them to become more manifest. By dinner time everyone in this group should be better equipped to recognize and respond to charisms, and have had a time before the end of the main afternoon session where everyone prayed for the release of God’s charisms within each other for the welfare of the church.

(For a conference made up of people mature in the use of the charisms, you could add a similar day breaking into groups of those with similar offices, viz, apostle, prophet, evangelist, pastor, teacher. We say people have an office if there is general recognition that a person has been used by God consistently in this area for several years, and with much fruitfulness.)

Day 3 Wednesday
This day is designed to bring people with similar burdens, callings and ministries together. The purpose is for mutual support and encouragement, the improvement of relationships between people with similar God-given passions, and the sharing of ideas. If at the end of the day people have been helped to avoid common pitfalls, if solutions to common issues have been shared, if a bigger vision for what God is doing in this ministry area is received, if mutual collaboration begins between ministries, then the day has been a success.

The break up of these groups will be determined by the answers to the registration questionnaire. Likely groups would be pro-life, youth ministry, ministry to the poor/disadvantaged; less likely but still possible groups could be catechists, prison ministry, drug & alcohol rehabilitation, social media apostles/evangelists, protection of religious freedom activists etc. The emphasis is on the burden of the heart more than where someone is currently in mission. For example, if someone goes to state schools as a catechist every week, but God wakes them up on a regular basis to pray for those tempted to suicide, then that person should be in a group with people sharing a passion for mental health rather than with the catechists.

The first group session of the day begins with prayer, and then time for group members to get to know each other through introducing themselves, how this calling or prayer burden first manifested itself in their lives, a story about a good outcome from this ministry, and the sharing of a challenge arising from the calling, prayer burden or ministry. Only if time permits, group members can share how they have dealt with some of the challenges the others are currently facing.

If there appears to be commonality among the challenges, then we see God’s hand in bringing people together with a common challenge, and the group leader in the break goes to seek out wisdom and resources through research and consultation with team members. This will be the first topic for the main session in the afternoon, and a videoclip for discussion starting, or role play, or bringing in an expert speaker, may be the way to start it off, but then collectively pray for God’s wisdom for the challenging situation, and share any impressions, ideas and scripture quotations that come. It could be as basic as producing a budget, or as nuanced as exploring ways of setting boundaries and saying no to those who are demanding more than can be given.

The second group session is about seeking what God wants to do with the group. So this will involve prayer. It could very well be that God would like to give the group a time of restful, soaking prayer to refresh and bring healing in this session, as a prelude to what He wants to do with them in the main session. It may become a time of collective repentance for the occasions that we failed to respond to His promptings, and/or failed to serve the people sent to us. If group members agree, it could also be about sharing solutions to challenges, and respectfully learning from each other. At the end of this session there should be general agreement as to how the main session will start. Before the session ends, pray for each other and for each other’s ministries.

The main afternoon session will start by dealing with all the things that arose from the previous group sessions. But this should take up no more than one third of the main session. Then the rest of the session is turned over to God, letting Him direct what happens next, with the group leader facilitating group discernment. It is likely that the various groups will be led into times of intercession for those for whom God has already given them a burden (eg youth, those who don’t know God, those bound in addictions etc). It is also likely that the various groups will be led to seek God for fresh vision and fresh strategies for their ministries, and for the deeper release of charisms with which to serve in those ministries. If a time of repenting for obstacles placed in the way of unity between ministries begins, flow with it. Allow God to share his heart with you, and to broaden your vision for what He wants to accomplish through you. Begin and end this time with proper spiritual hygiene practices, since the possibility of intense spiritual warfare is high. If God wants to use your group in prayer to help bring down spiritual strongholds that are holding back His floodgates of grace, do not resist and do not be afraid.

The group leader’s debrief after dinner is again crucial. If in the debrief and sharing you find that many of the main sessions prayed for the nation, or were led to pray for financial help to be released, then the night session should devote time to praying for these things as a whole conference body. On the other hand, if groups were led to pray for boldness, or for those in political leadership, then do more of that. So the night session starts off as a prayer meeting and covers those areas that came up as themes in the groups, and if time permits at the end, there will be a time of sharing of good outcomes from various ministries. To make that happen each group leader will go and invite the person who shared the best story in the group to share it with everyone, so that the evening ends with collective praise and thanksgiving to God.

There will be a group for those who have less common callings, for whom there aren’t enough to have a specific group for those callings. With extra patience and openness of heart to each other, there is every possibility that their group may be led by God in deep and amazing ways. Be on the lookout for any indication of being drawn together into new multidimensional or multidisciplinary forms of ministry. For example, it might be discovered on sharing, that while each has their own calling, many of those callings may have a ‘calling within a calling’ such as an interest in First Nations peoples or a tug towards South East QLD.

Then there will be a group for those who don’t yet think they have a calling, a prayer burden or a ministry. For them, at the first group session they will introduce themselves and share a bit about either the context for the strongest spiritual experience of their lives or about what they have seen God do in their lives recently, and then share something about what they are currently struggling with, be it having a regular prayer time or a fracturing relationship or a health battle etc. At the second session there will be input to help them understand how a calling, prayer burden or ministry begins to manifest itself. Group members will then recall and share about the top three intercessory prayers in their lives, about the kinds of charities that they give more willingly to, and why, and about the type of injustice that spurs them most to action. From the time of sharing in the first two sessions it might be possible to see patterns emerging in individuals and in the group. If so, work with that. The main session will be about asking God to reveal more of His plan for each of the group members, and lingering in prayer waiting upon Him to speak directly to each heart. Pray for each other, and over each other, and if all else fails use the remaining time to pray against the injustices shared and for any top 3 intercessions that some of the group members had in common.

Day 4 Thursday
By now conversations at break times and during meals should be well beyond small talk. Today is creative lectio divina day. For today everyone gets a copy of the Gospel passage for the coming Sunday, and groups are made up of people with similar creative gifts. So there will be a good of musicians (vocalists, song writers, those who can play musical instruments), there will be a group of artists/illustrators, there will be a group of wordsmiths (writers, bloggers, poets), there will be a group of dramatists (actors, playwrights, dancers), a group of digital artists (photographers, videographers, meme makers), a group of cooks/chefs, and if there are any who declare they have no creative talents, they will make up the intercessors for the day. Comedians can choose whether they prefer wordsmiths or dramatists. If perchance there are potters, sculptors, wood workers, people who create scenes with Lego, or anything else ‘hands on’ (eg knitters and those who can make amazing things come out of sewing machines) then they can form a group too – if they have brought their equipment with them.

For the first session of the day, group members share about the creative talent God has given them, and what they have been doing with it (eg hobby, volunteer, career, ministry), and a blessing they feel when they use that creative talent and a challenge they face (burn out, barriers to success, rejection, finding the time to practice/hone skills etc). Pray for each other.

The second session of the day is where each group seeks God and prays through the Gospel passage in a lectio divina way. Group members share what struck them afresh about this Gospel passage. Then members talk about how they could convey that message through the medium of their creative talent, and whether they want (or feel called) to do that solo, or in collaboration with others. It is time to brainstorm, and to help each other develop the initial ideas they have been given. The cooks will each be given an amount, say $20, to go shopping for ingredients with, in order to produce Gospel inspired nibbles to be enjoyed at the night session. By the end of this session everyone should have a plan for what they will be creating in the afternoon session.

In the afternoon session the intercessors will be praying while the creatives produce what they can in the time available, together with a written explanation if necessary (eg for art, instrumental music, nibbles).

Then in preparation for the night session, the creative work that can be displayed will be arranged around the room. Creative work that requires performance will go onto whatever stage-type arrangements can be made, like a variety concert, and the nibbles provide a celebratory feast afterwards. Those with computer/technical skills will be called on to help set things up for viewing where necessary, or to help get them printed. It should be an absolutely amazing night seeing the Gospel coming alive and depicted in so many various ways and mediums. Of course, someone will need to fill the role of M.C. for the night, and someone else will need to schedule the various performances into some semblance of order.

Writers can choose whether to read out their short story, poem, limerick, blog post, or article, or whether to print it and display it instead. It may even be deemed worthwhile for all of the displays to be photographed and uploaded onto a computer, and then projected onto a big screen while the artist/creator explains his/her work. If that is done, then you would need schedule a few displays followed by a few performances, and then a very short time for conversation and continue with that pattern until all of the creative individuals and groups had presented. No performance or display explanation should exceed 5 minutes. At the end, the intercessors should be called up to take a bow, because they were the powerhouse of prayer calling down God’s creative inspiration upon everyone and obtaining the grace of creative flow. Then God Himself should get a big clap for the gift of His Word and for the wide diversity of creative talents He has bestowed upon His people.

Day 5 Friday
This is Dare to Dream day, or Vision day, or Start-Up day. For today people will need to be able to set up their own computer technology in working groups. In preparation for today the team will have needed to contacted diocesan leaders, business people (eg lawyers and accountants), local political leaders and others who have links with entrepreneurs and large donors. These people are to receive invitations to the night session. The more that come, the better.

By now there should be a good level of trust and working relationships between the conference participants. The more there is of that, the more fruitful the day will be.
 
The first session of the day is the ‘Pitch it to me’ session. Anyone who wishes to pitch a project to the group has to notify the team the night before and be given some cardboard to write out the essence of the pitch upon. People can give multiple pitches if the ideas or projects are significantly different. Each person gets no more than 2 minutes to pitch their idea or project to the entire group. But they have to be ‘big’, ie they need to be well beyond the scope of one person to achieve (funding $10K+, require an ongoing team of at least 4 people, and prayer partners). Effective pitches generally present a community need and a solution to that need.
 
Some of the pitches will be pre-existing dreams that currently seem too far out of reach, others will have arisen out of the experiences of the conference. Catholic hospices, family-friendly retreat centres, initiating a new faculty at a Catholic university (eg Australian Catholic history), a project to translate a classic spirituality text into English, setting up a travelling troupe of dramatists to perform Passion plays are examples of possible pitches.

In the break between sessions, the cardboard pitches are set up around the room. Each person is given two red sticky dots and a green one. The red dots are to vote for pitches that you think are particularly worthwhile, and the green dot is to indicate which pitch you would actively like to work on. At the start of the second session, people go and place their dots. During this time of milling around, you can ask clarifying questions of the people who gave pitches.

The more dots a pitch receives, the more likely it is that a working group for that pitch will be formed. Hopefully this process of ranking pitches will take no more than 30 minutes, less if at all possible. The number of working groups will be determined by the number of smaller rooms for those groups to meet in, with one room set aside for those who have no passion for any of the selected working groups.

Once the top ranking pitches are chosen, people gravitate to the one they wish to work on and form working groups. The rest of the session is spent in the smaller rooms doing introductions, and learning about each other’s skills and professions. Each group will require someone with themes in the influencing domain if those giving the selected pitches do not already have an influencing theme. If any working groups discover that they don’t have all the domains covered, then they need to find someone who has themes in that domain to join them.

The main session for each working group begins with prayer, followed by a more detailed pitch from the pitch-giver. Group members ask questions. Then the group decides what needs to be done to improve the pitch, and works on that. Each group will get 7 minutes at the night session to deliver a better pitch, and 3 minutes to answer questions from the floor about the pitch.

Statistics, business plans, research, graphics, budget size, possible locations, any limitations via legislation and government regulations, staffing, legal and privacy restrictions considered, plans for how to attract both funding and clients/those in need of the project will all be required in preparing the better pitch. Also needed will be information about why this project is different to others already in existence, and whether or not it could be co-partnered or grafted onto an existing entity/ministry.

Since the 3 hours for the main session isn’t a lot of time for work like this, the group leader/s need to quickly set tasks for each member. They work as hard as possible for 30 minutes on those tasks, then the group reassembles and reports, and then refines what is needed, and sends members away for another 30 minutes. After the second re-group they will need to decide whether more information is needed, or whether the group has enough to begin preparing the presentation, or to let a few pursue more fact finding and the rest begin work on how to present the upgraded pitch. Allow enough time to practice the presentation. Prepare a handful of contact cards to give away to any invited guest who shows interest in the project.

Pitch-givers are encouraged to let the original vision for the project grow, be enhanced, and even be diverted. For example, a pitch might begin as a scheme to find employment for young people, but during the work the group discovers plenty of similar schemes for that age group, however there is almost nothing for the over 50s, and they decide to keep the basics of the idea and project but change the age group for whom it is targeted.

Remember to do due diligence. Contact actual people for whom you have the vision or project. Ask them whether it would actually help them, or whether they have more pressing needs. For example, the initial project may be to improve ramp access for wheelchairs and walkers at the local cathedral, but you may find that while that would be well, good and appreciated, what they really need is trained people to help them fill out National Disability Insurance Scheme (NDIS) paperwork.

Groups may decide to continue working between dinner and the start of the evening session.

Simplicity of presentation is better than complexity. Include what the need is, what the vision is to meet that need, why that vision is unique, and then detail that vision with plans and rationales for those plans. Don’t forget to include estimated budgets for the whole project, for each section of a project, or year 1, year 2 etc budget projections. If time permits outline the risks you are aware of, and your plans to deal with those risks. Make the vision as compelling as possible.

The night session begins with prayer, and the introduction of the invited guests. Then the detailed pitch sessions and associated Q&A begins. It would be better to have a random order of the presentations instead of a lowest initial interest to highest initial interest order. When the detailed pitch sessions are over it is time for a celebration to begin, and for invited guests to mingle and ask further questions about the pitches that most interested them. At the end of the evening, conclude with prayer asking God to bring into being those projects that most align with His will.

For those who ended up in the group without a selected pitch, they will do a similar skills and professions introduction to each other that will be led by a group leader. As part of that introduction, people will also include what topic would have motivated them to take part in a working group. Should there be any group members who have the same motivation, they will work together for the rest of the day. The rest get divided up into smaller groups that have all the theme domains covered, and then get to choose which of the non-selected pitches they would like to work on. Before the end of the main session, each smaller group presents a pitch to each other. Of them, the one considered by the group to be the best pitch will be presented as a ‘wild card’ pitch at the night session.

Day 6 Saturday
This is the final day, which finishes with Mass and lunch. The primary task of this day is to provide a time of prayerful reflection upon the experiences of the week. So after the morning praise & worship there are only two sessions.

For the first session everyone gets a small exercise book to take with them and to write down what they want to remember from the whole conference. Of primacy would be everything that they felt God speaking to their hearts. Questions that people may want to answer in this time are: What did I hear? What did I learn? What touched my heart? Where was God for me in the experiences of the week? What is challenging me? What questions do I have that I need to follow up on? What do I feel God is inviting me to do as a response to the experiences of this week?

For the second session everyone returns to the main room. This is a time to mingle with the purpose of going up and saying a personal thank you to those who helped you during the week, and for saying words of encouragement to those in whom you see great potential, or whom you have seen grow throughout the week. It is also a time to swap contact details with those you would like to keep in contact with. At the end of the session we gather for 5 minutes to stand and pray for the person next to us, that what God has done in them during this week and begun in them would be brought to perfect fulfilment.
​
www.societyofsaints.net   
Solemnity of the Sacred Heart of Jesus, 19 Jun 2020  

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A print friendly version is available below:
10 x A4 pages

​In my roving internet travels I came across a post that grabbed by attention. The gist of the post was that an intercessor wanted a seat at the leadership team table, and the response was 'No', with the major argument being all leaders are intercessors but not all intercessors are leaders.
 
It struck me that the situation was handled poorly, when it could have had quite positive outcomes if handled better. The context seemed to imply that the leadership felt a bit threatened and weren't too keen on the personality of the intercessor.
 
So I want to come at this situation from 2 angles. The first angle is where intercession sits in the body of Christ, and the second angle is 'Why would a request like this be made in the first place?'
 
Each believer in Jesus Christ who has been incorporated into His Body through baptism shares in the priestly, prophetic and kingly ministry of Jesus. The priestly ministry is offering up prayer and sacrifice for others, the prophetic is telling of God's good news of salvation, and the kingly is service of the needy and vulnerable (eg traditionally widows, orphans and strangers).
 
We know that Jesus is continually interceding for us. Heb 7:25 'His power to save is utterly certain because He is living forever to interceded for all who come to God through Him'. We know that we are to follow Him and to imitate Him, our leader and Head.
 
This means that intercession for others is an expected and normal part of being a Christian. But just as with the prophetic and kingly ministries of Jesus, we share in them in various degrees according to the call of God upon our lives.
 
There is the ordinary call as given in 1 Tim 2:1-2, 'First of all, there should be prayers offered for everyone – petitions, intercessions and thanksgiving – and especially for kings and others in authority so that we may be able to live religious and reverent lives in peace and quiet'.
 
To some the Holy Spirit gives a charism of intercession, which can take the form of a gift, ministry or office.
 
The gift normally manifests itself in an impulse or nudge from God to pray for a certain person or situation, and that impulse or urge lifts when the breakthrough is obtained. These tend to be short in duration and carry a degree of urgency eg You get woken up in the night with the need to pray for your nephew, you pray until peace comes, and the next day you find out he had been in a life and death situation. God can operate a gift like this in anyone at any time. You have a certainty that God wants you to pray for this person or situation, to pray right now, and even an understanding of how you are to pray – including what tools in your prayer arsenal you are to use in prayer. This is far beyond sitting in a circle and praying one after each other for your best guess at what the greatest needs are and your best guess at what prayers are aligned with God's will.
 
The ministry is the next level of charism where the Holy Spirit places prayer burdens upon a person, with some regularity and frequency, and involves responding with fasting and commitment and can include the experience of travailing in prayer. Generally the community catches on that when this person prays, God seems to answer quickly and powerfully, and those with a ministry of intercession get invited to intercessory prayer meetings.
 
The office is the next level of charism where it becomes increasingly obvious to the person and to the community that there is a special anointing upon their lives to pray for 'big stuff', think John Sanford and his intercessory metron for weather patterns and natural disasters. Other metrons could be for a city, a region, a nation or for particular groups of people (law enforcement, catechists) or particular situations or causes (cessation of abortion, conversion of teenagers, prayer partnering a ministry of the community). Those with an office like this usually develop mentoring and impartation roles to others less experienced in being used by the Holy Spirit with this charism.
 
If we recall the parable of Jesus about the persistent widow and the unjust judge, Luke 18: 1-8, then you can expect those with this charism to be people of perseverance, 'pester power', a bit intense at times, and maybe even a little pushy (think Abraham in Genesis 18:22-33). But if you remember that God made them this way for His special intercessory purposes, then you won't take too much offence at them, and give them a bit of leeway because you don't know just how heavy a burden God has placed upon them, and such a burden makes a person less able to see the big picture and wider perspectives. That is why they need good and understanding leadership which takes time to really listen to them - when the temptation is to fob them off at the first opportunity because they feel like an annoyance.
 
All leaders have a duty to intercede and pray for those who have been entrusted to their leadership. It is part of the job of a leader. Often those prayers are at the ordinary level unless there is a major threat or opportunity coming towards the community, when the charism at gift level will manifest. Leaders with prophetic gifts will have associated intercessory gifts because many times the promises of God require long term intercession in order to come to fruition.
 
Frequently a prophetic charism will lead to growth in intercessory charisms and an intercessory charism will lead to growth in prophetic charisms.
 
Why would a request like this be made in the first place?
 
It could be a genuine request according to the Will of God.
It could be a symptom of something lacking in the way leadership is conducted.
Or a bit of both.
 
A good leader will know whether the person claiming to be an intercessor has the charism of intercession and at what level he/she has it. If you don't know, then you will have to ask questions, listen carefully, and pray for discernment. It is part of the task of a leader to see the beginnings of ministry level charisms, to notice them, to nurture them, and to put boundaries, protections and communication channels in place to enable them to grow safely.
 
A wise leader will have communication channels in place so that regular updates of what God is doing in and through the prophets and intercessors in the leader's community are received. If independent reports from your intercessors show a shift to several intercessors praying for unmarried mothers, then that's probably a heads up from God about where He wants to develop the community's next outreach ministry.
 
If your leadership pipeline has stalled, and there have been no changes in senior leadership team in the last 5 – 10 years, then this request could be a symptom of not raising up the next generation of leaders.
 
If there has been a leadership emphasis and community culture of honouring those in visible positions of ministry leadership (preachers, pastors, worship leaders, youth leaders, administration) and not giving honour to the invisible positions of ministry (intercession, street evangelism, caring for the infants, sick and elderly, hospitality), then there is going to be various levels of frustration and not feeling valued among those in invisible positions of ministry and corresponding desires to be seen and appreciated. There is a human tendency for this imbalance to happen, and it has to be consciously fought against on a regular basis.
 
The request could be a disguised plea for help in discerning where God wants them to serve and/or the manifestation of a desire to be more involved and committed.
 
Therefore the first thing to do when a request like this comes to your leadership is to see it as a gift and opportunity, and not as a hassle.
 
Then you do your due diligence and work out whether at what level of charism the person is experiencing God's action in his/her life. The higher the level, the more likely God is in the request.
 
Then you do your due diligence and determine whether there are other charisms of the Holy Spirit regularly active in his/her life. The more there are, the more likely God is in the request.
 
Then you obtain some objective assessment of leadership potential. The StrengthsFinder questionnaire is a very good tool for this. The presence of influencing themes means that he/she should be in some form of leadership. Your task is then to work out where that should be happening, and the other theme results will give good clues to that answer. For example if the person is high in empathy and harmony, and has a theme from the influencing domain, then leadership of a hospital visitation or aged care visitation group might be the answer.
 
However the absence of influencing themes doesn't let you off the hook. You then need to look at the mix of themes of everyone on your senior leadership team and compare them with your intercessor requester. If the themes of the intercessor requester fill in the domain weaknesses of your senior leadership team, then God is in the request and you need to at least give it a 3 month trial and see how it goes.
 
If there no influencing themes and the themes they do have will not bring greater balance to the senior leadership team, then that's not where they are called at the moment. But there could be other ministry teams in the community for which they are a perfect fit. Work out where that is and plug him/her into it, reminding them that every leader is only as effective as the team they have around them, and every 'supporting the leader' role is important.
 
The bottom line is that if a person comes to you with a request to join your leadership team, you do them, yourself and the community a grave disservice unless you help get them into the ministry role that God has uniquely equipped them for.

Session 4, Sunday 20 Jan 2019, with Jim Murphy, president of ICCRS

This session began with an invitation to people to share what from yesterday's input resonated most with them.

Jim Murphy

God speaks to the community and He speaks through the community.

Things can be very unfair and unjust, and that's real, but we have to avoid a victim mentality. Remember the bear in the cage? We have to change how we see ourselves.

Some years back Jim met a girl who had been very badly treated for 7 years by her mentally ill mother, chained up and neglected. He asked her, 'How did you forgive your mother?' She answered him by pulling her sleeves back to show the damage still remaining on her arms and wrists and said, 'If I did not forgive her, I would still be in her chains'. This girl became a person of forgiveness and mercy. It is not easy to do. It doesn't mean forgiveness is easy to do. We need grace from God to do it. The only influence we have is on our own hearts.

Do you remember the 3 beliefs from yesterday: Restoration, Role, Providence?

Principle no.1: God is number 1. Either God will do it, or it isn't going to happen.
Principle no.2: The reality of opposition. Ultimately God always wins. Hold onto that.

God is calling you and I to build. 'Unless the Lord builds the house, the builders labour in vain'. Psalm 127:1

Stop doing things for God. Start doing things with God.

If you think of any New Testament miracle, you would be hard pressed to find one that didn't require the practical assistance of others.

We see the obedience of the servants in filling the water jars at Cana, and we see faith as they bring the dipper to the boss of the wedding feast. When did the miracle happen? Was it after the jars were filled, or was it when the dipper was being taken?

Then with the multiplication of the loaves and the fishes to feed some 40,000 people, the 2 fish and 5 loaves didn't belong to Jesus. He blessed and broke the loaves and fishes, and handed them to the 12, who each walked out to the groups who sat ready.

When Jesus goes to raise Lazarus from the dead, someone has to roll back the grave stone, and others have to unbind him.

There are a few exceptions.

Jesus prefers to work in the context of His people.

God wants us to be part of His work.

We need the power of vision to do the work of building. The book of Zechariah contains many visions, promises and hope for that purpose. I encourage you to read Zechariah and Nehemiah.

Nehemiah showed a special motivational gift in his speeches to the people. Some people have this gift of giving vision to others.

A modern example is how Churchill spoke to the people of England when things were bleak indeed in 1940, 'We will fight them on the beaches….' etc. This gift changed the situation from bleak to determined and hopeful of victory. Napoleon put it another way when he said, 'a leader is a person who deals in hope'.

We need to restore vision in 3 ways.

•The vision of God: Many have a distorted vision of God, so we need to share with them the true vision of God.
•The vision of self: People need a true vision of who they are in Christ. Treat them like a child of God, whether they see it or not.
•The vision of the world situation: Most people don't really get it that they are in a massive battle between Light and Dark.

Nehemiah's vision enabled the people to rise up and start building, and he brought order and teamwork to the process. He set one group clearing the rubble. He set another group rebuilding the north gate. Another group were sent to rebuild the south gate and to watch out for lurking enemies. Another group were given the task of getting the eastern wall up quickly.

Everybody had a specific job to do, which allowed them to focus on their own job and to do it well. We need to marshal our resources like this. The gift of administration and organisation is far from mundane.

This concept of the diversity of work in the re-building means that we don't have to worry about the other projects that the designated groups are doing.

Everyone has a gift, something to give and to contribute to the work of restoration.

And it doesn't have to be a charism.

On a trip to the Middle East, and an Islamic country, I came across men with a 1967 Ford Galaxy. We were able to bond over our shared love and appreciation of this car. They were surprised that a Christian was as car-mad as they were, and this was a 'meeting point' the Holy Spirit used to enable me to talk to them about Jesus.

You are more than your charism; your personality, your temperament, your hobbies, your work can all be 'meeting points' that the Holy Spirit can use to bring people to God.

Each person is essential, not only for what you do, but crucially for what you are.
………………………………………………………………………….When all the talks are transcribed and blogged, a printer friendly version will be provided.
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My thoughts

God wants us to work with Him. It is His preferred way of doing things. But of course, we have to wait for Him to initiate and invite us in. It doesn't work if we start off ourselves and expect God to catch up.

Isn't it a breath of fresh air to hear how important gifts of wise administration are, and how they help the other gifts to work at premium capacity?!

As long as there is a God gifted person in the leadership/gift-co-ordination role, then that frees those called to do works of mercy to concentrate on assisting those in need, while the evangelists do the outreach and the teachers and pastors do the discipleship.

It might also stop us loading each other with guilt for not being gung-ho at everything. Have you noticed how evangelists want everyone to be great evangelists, and prophets want everyone to be great prophets, and preachers want everyone to be great preachers?

It is OK to not be the same. It is OK to have different callings from God. We should be helping everyone to find their unique God-given calling; and not assuming that if God has been calling me in this particular direction that God is calling you in the same direction too.
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Every gifting has levels: there's the ordinary level that God can call upon anyone at any time to exercise; there's a ministry level or area where a charism is frequently used by God; then there's an office level for gifts recognised by the community as having far more than local reach and authority (city, regional, national, international)

This part of the #DR18 Conference took place in an auditorium on the nearby university campus in Halifax, Canada.

This is a broad brush transcription. Thankfully (as at 9 Aug 2018) this video from #DR18 is still available on Livestream via North Broadcast Group; however it takes around 12 minutes for the sound recording quality to settle down and the session to start.

Fr Simon Lobo is the current pastor of St Benedict's Parish, Halifax, having taken over from Fr James Mallon. Fr Simon is the author of 'Divine Renovation Apprentice' and a member of the religious order called the Companions of the Cross. Fr Simon can be found on Twitter @frsimoncc and you can watch him tell his vocation story https://companionscross.org/priests/fr-simon-lobo and how he came to be the pastor of St Benedict's Parish https://www.companionscross.org/latest-news/fr-simon-lobo-cc-appointed-pastor-st-benedict-parish

Ron Huntley has been the director of evangelisation at St Benedict's Parish, Halifax, and a member of the Senior Leadership Team. He is currently coaching parish leadership teams through the Divine Renovation Association and Network, and speaking internationally. Ron can be found on Twitter @ron_huntley and on Instagram @rmhunts and you can find his Divine Renovation coaching material at https://www.divinerenovation.tv/authors/ron-huntley or read a bit about his presentations at Proclaim 2018 in Brisbane July 2018 http://catholicleader.com.au/news/canadian-parish-coach-says-stop-catechising-start-evangelising-at-proclaim

Jen Ferrier: Welcome! St Benedict's Parish (SBP) changed my life. I used to sit in the last pew in order to sneak out early because I didn't want to be asked by the priest to do anything. My heart changed through attending Alpha in 2013. Many contributed to this work in my heart. Since then I have run Alpha at SBP for 5 years as co-ordinator evangelisation. God doesn't ask us to go it alone. The title of this session is 'Parish leadership is a team sport'.

Fr Simon Lobo: Welcome! Thank you for being here. It is a joy to be here with you, and I acknowledge the sacrifice to come and the investment needed to come. In seminary we did lots of courses on philosophy and theology, practical stuff on confessions and Mass, and about half a course on homiletics. There are 3 big areas we are called to serve in – priest, prophet and king. The laity is also called to serve in these areas through baptism. A priest has a special call to the kingly role of governance and leadership. In seminary we did a lot on 1 (priest), a little on 2 (prophet) and nil on 3 (king).

I had no concept of leadership. My parents didn't have any either. You don't know what you don't know. I had no sense of leadership.

Ron Huntley: Leadership is one of my favourite topics. Business can be just as toxic as church. Jesus gave us example of how to lead well. At SBP we talk about leadership all the time.

But what's the definition of leadership?

Leadership at St Benedict's Parish is answering the call to influence, inspire and equip individuals and teams to form disciples who joyfully live out the mission of Jesus Christ.

We have learned from many people, books, resources etc but we still mess up a bit.

Think about your parish. Leadership at ……. parish is ………………

On a scale of 1 to 5, how well is your church doing leadership? Mostly 2's. How many want a 5? How many believe that a 5 is possible? Vision is one of the things that gets us from a 2 to a 5.

Vision

Fr Simon Lobo: Vision, it's so central to leadership. I have a friend, a father of a family, who is an engineer who started his own business as a consultant. Gradually he worked out that he could only bill for a limited number of hours a week. He came to the conclusion 'that there had to be something beyond me' and 'I need to think bigger than myself'. So he invited and inspired others to join him, and he hired people from families in the church. It worked. They are all successful because this engineer could see beyond.

Priests in parishes can be the bottleneck. I was the glass ceiling, the bottleneck, in campus ministry. Growth was good at the start, but then it slowed down when it reached the limit of what I could handle.

'Vision is a picture of the future that produces passion' – Bill Hybels

Think to the horizon, way off to the distance. On the Camino Way there is a place called Finisterre, 'Earth's End', where Christopher Columbus looked out over the horizon some 500 years ago and said, 'I wonder if there's something out there, let's go for it'.

Part of getting people from here to there is helping people to see that we can't stay here, and saying, let's go there.

I was kind of forced into this a year ago, when I was asked to give a vision talk at our vision summit to 100 key leaders of the parish. What do I say? I'm a practical, feet on the ground kind of guy. I had to give myself permission to dream and to think big. I thought I had to cook up a vision within myself, but I realised that God has a vision for the parish. So I went to Him, before the Blessed Sacrament, and said, 'God I don't have a vision, I need a vision, help me'. Then the thought came, there have been 7 years of SBP history, what would 7 years in the future (2024) look like? At the moment there are about 50 people this past year who have had a significant conversion to Jesus Christ, that's about one a week. What if by 2024 that could be one person a day? And things flowed from there.

Think of a graph where the vertical axis is skills and the horizontal axis is time in leadership – or increasing responsibility in leadership. The need for technical skills decreases as time/responsibility in leadership increases. The need for casting vision skills increases as time/responsibility in leadership increases. The need for emotional intelligence skills or the ability to work with people and deal with difficult people is low in junior leadership, extremely high in middle leadership and medium in senior leadership.

This is why we need to keep growing in the ability to cast vision.

Describe a vision for your parish, or ministry, a picture with passion. What gets you excited?

Some of the answers from the auditorium were:
• People expect God to show up with miracles every week
• A full church for daily Masses, and all three campuses full of activity (outreach, bible studies, prayer groups)
• An apostolic community with an outwards focus
• A vibrant church with lively Christians, where the best of them are known in town and regionally as the best musicians, are regularly asked for articles in newspapers and are influencing politicians for the good behind the curtain
• Helping the family grow closer to Christ
• We are a university town, a place where the young people seek us out and find relevance, where we can show them the 'porta caeli' the gateway to heaven.

Ron Huntley: In the 2016 series of America's Got Talent there was a dad who did well, whose regular job was in nursing. He was asked why he entered the show. He said that when you are in survival mode you stop dreaming. I wanted to show my kids that if I can live my dream, maybe they can too.

A small vision doesn't get us from 2 to 5. I need to be a part of something amazing, otherwise I'll stay at sports. Great vision attracts and keeps great people. You can't do the vision without great people.

What we do is not easy. We don’t know how to do anything easy. This is not just for priests and pastors, but for ministry leaders too. I need your vision to be huge, exciting, compelling, dangerous. Start dreaming ridiculously God-sized dreams. What would happen if…?

57 people came to Christ this year. His vision: that in 7 years that becomes 1 a day. I want to be a part of that. How, I don’t know, but I want to be a part of that.

Fr Simon Lobo: It seems possible, but it also seems bold. We will figure it out on the way. We want healed, redeemed people who have experienced Jesus.

Ron Huntley: The vision statement is a signpost – it does not exhaust the vision. The vision is bigger than that.

Structure

Structure matters. Consider the local parishes within your area, would I be right in saying that not one of them has a structure set up for mission? If everything goes through the pastor, that is ridiculously ineffective. Fr James Mallon is naturally a delegator. Our goal is to do the very thing God is calling us to do.

It may even start with structure. Are we set up for mission? If your structure doesn't move with your mission, you will soon be on the verge of collapse. It was a crisis like that which forced us to re-evaluate our structure and leadership. Structure has to be fluid and out ahead of our mission, evaluating its fitness for our mission every few months.

Most places have people who have been in the same ministry for a very long time. Are their gifts still suited to this ministry? Do they still have passion and vision for this ministry? Is that vision in alignment with the overall vision for the parish? If so they should continue. If not we need to help them find something new where this will be true for them.

If I get in the way of the vision, I will step down. If I am part of the problem, I need to know – in order to move, to change, or to get out of the way. We can't let ego get in the way of the mission of the church.

When I took over pastoral ministry, we divided it this way, if it has a heartbeat I deal with it, and if it doesn't have a heartbeat then Rob deals with it.

Jesus invested disproportionate time with Peter, James and John. They were like His Senior Leadership Team (SLT). The rest of the apostles, the other 9, they were like His staff. The 72 disciples, they were like ministry leaders.

Things must percolate from the bottom up, not from the top down. We don't use the word 'report', we use the word 'support'. Jesus washed their feet – this is what leadership looks like in the kingdom of God. There is nothing I won't do for you. How can I support you? There is no room for ego. This is using authority to love and to serve.

Do you know who you need to support? Or are called to support? It is about how many others you are raising up. Your job is to unleash people. It is critical that we get this right.

Recently I had been having trouble finding time to connect with a friend, but I kept on trying. This friend told me I was only going to get let off the hook if I was doing what great leaders do. What do great leaders do? They invest their 1 unit of energy in places that get them 5 units of return.

Remember the parable of the talents? Three people were given 1, 2 and 5 talents, and they came back with 1, 4 and 10 talents. And the one talent was given to the guy who had 10 talents. Leadership is about unleashing people and about allowing all the other gifts to flourish. As leaders we are not to be bottlenecks but bottle openers.

We must think about leadership differently.

What gets in the way? Entitlement, ego, turf, toxic personal relationships, pride, competition, burn out, lack of self-awareness etc. We need to aim the sling, and so straight after it.

Each of us has 3.5 blind-spots. A weakness is different to a blind-spot. Weaknesses are things I know I am bad at. A blind-spot is something I think I am good at, but I'm actually bad at. Ages ago I worked in a small business for Ken, he was the boss and I asked him to be a reference for me when I applied for other jobs. So my potential new employers called him up and asked Ken what I needed to grow in. He's impatient. When I found out I initially felt hurt because Ken is my friend, but do you know what? He said that because it is true, and I had no idea it was true. It is so important that we figure this stuff out.

The senior leadership team (SLT) enables us to invest in each other, and to learn to trust enough, for us to get to that place where we can deal with this stuff.

Think about a time when you were on a team, and everything just flowed. On that team there was someone who made you the best you could be. Who was that person? You need them or someone like them on your team, who is like you in vision, but who is unlike you in skill set. Your SLT needs 4-5 people at the most, and is very different to a staff team. The idea is that is becomes a safe place to call each other out and call each other on.

Fr Simon Lobo: You probably have good people in your parish, who would love and support you and come along side you. Blind-spots: ask people who are close to you what they are, and give them permission to tell you. It is a dangerous thing to do, but people who really care about you want you to be better. Ron has done this for me. I can start to micro manage and not even be aware of it. What I think is efficient and focussed can go too far, far enough to suck the fun out of a meeting. But he said it in a loving way, 'You are a fun guy, but you don't often lead fun'.

Most people will lie to a priest's face. They will not be honest unless you build a relationship with them, and then ask them to be honest with you, and don’t punish them for it afterwards. It is helpful to see me through someone else's eyes. It is still hard for lay people to tell the truth to us, unless we actually submit ourselves to them.

Meetings

An excellent resource for this topic is Patrick Lencioni's book, 'Death by Meeting'.

People will happily sit through a 2 hour movie where they are passive and not based in reality – but put them in a 2 hour meeting and it's 'get me out of there as fast as possible'. The reason is because they are passive and not engaged. The key to a good story is conflict and tension, that's what gives excitement to the story, and to meetings.

Our Senior Leadership Team meetings have healthy conflict, and a nerf gun to add fun. It is a safe place. With Ron, Fr James, Rob and Kate in these meetings, we actually mine for conflict. If we are discussing a topic, and you are being quiet, I want to know what is going on. If you are disagreeing with the proposals tell us, tell us now. Don’t wait until afterwards. It doesn't have to get personal. It can get close to the edge, but we check in with each other later, 'How are you doing?' etc. We have different processing speeds.

Meetings are so essential. Patrick Lencioni says to avoid meetings would be like a mechanic saying that he loved being a mechanic, but if he could only get out of the time in the garage working on cars it would be great.

For leaders, priests and lay people, our leadership, our workshops happen so often in the context of meetings. I've had to have a change of heart on this, and to grow in awareness that I can't just slough these off, these are really important. We are in the business of relationships. And when we don’t meet with other people what happens very easily is that people who love Jesus and who care about the mission of the church, if they don’t meet regularly, there can be drift. Drift allows space for two visions to open up, and where there are 2 visions, there is division. Division and false assumptions can happen unless we take time investing in each other for the sake of the kingdom. It is that important.

There are several different kinds of meetings.

Since we have 160 people in hospitality ministry, there are going to have to be lots of meetings, small, medium and large, to keep that ministry going, thriving and unified.

There are different purposes for different meetings. Due to our desire to be practical we have prepared a handout that contains samples of what some of our meetings look like. Looking at the structure of those meetings helps people visualise what we are talking about. I don't want to encourage boring meetings.

Generic team meeting. We have a tendency to go straight to the how to deal with the urgent. While those urgent things have to dealt with, we have to make sure that we make room for the important.

Our Ministry Leadership Team meetings go for 2 hours. They start with prayer. We put all the topics on the white board. Then we each share a high and a low from our life/ministry around the table. Sometimes if there is a low low we stop and say, let's pray for each other. We then do some kind of development eg focus on a leadership principle, do book studies (eg the book, Made to Stick for improving communication), we prioritise the list and work through the list in order of importance, and then we end with an extended time of prayer and worship or reflect on the upcoming Sunday readings.

Clergy team meetings are a bit shorter.

One on one meetings. Ron has challenged me on this. What do you mean by them? Who are the key people I need to connect with and support? These are the people who will give the 5/10 fold return on time spent with them.

The format for them is to start with prayer, and then a topic list, followed by time for personal sharings about the joys and burdens of life and ministry. Then there is time for crucial conversations eg Hey, I caught you doing something amazing and I want you to know why or to address something that felt a bit harsh. There is stuff you can do one on one that you can't do with an audience. Then we talk about the stuff on the lists. We ask 2 questions, 'What are your top priorities for this week?' and 'How can I support you?'. We invest in people in an intentional way to free people up to be great.

The Senior Leadership Team meets weekly for 3-4 hours.

Ministry Leadership Teams meet weekly for 2 hours: that's the Pastoral Leadership team, the Operations team, the Clergy team and the Communications team.

One on one meetings happen weekly.

Once a month we have an all staff meeting (15-25 people), with prayer and personal sharing.

Ron Huntley: You can't do all this without stopping some other stuff. Priest vs pastor requires a paradigm shift from executing ministry to raising up other leaders to minister. Even with our staff we had to help them change from doers of ministry to leaders of ministry, and we had to form and shape them differently. And it was not easy, because you were probably hired because of what you are good at. But if you are good at it, you are going to have to stop doing as much and you are going to have to raise up other people around you, and that is a different skill set.

When I was director of evangelisation (a.k.a. pastoral ministries), the pastoral leadership team included the leaders of the Alpha team, the Kids team, the Youth team, the Discipleship Groups team and the Sacraments and Liturgy teams.

Having one parish over multiple sites (or campuses) requires thinking differently.

People are not used to being supported, they are used to being told what to do. When leading from the bottom up we need to create places where relationships matter. We need to invest in each other, so that we can dream again and move towards our mission. That's a completely different paradigm shift, so you need to speak into that for a while before you start creating – or finding ways to create – natural teams.

If you have 2 church sites in your parish, who is the natural leader in church A (and in church B) with the natural capacity to influence, inspire and raise others up? You have to invest in them. You have to re-address your structure and then get creative because you only have so many hours a week. So you have to figure out , 'How am I going to do this in a way that's sustainable for me?'

You have to look for the people who are really good at leading. Most of our best leaders didn't see themselves as leaders. They had humility, people respected them, and they respected and loved others, but they didn't see themselves as leaders, yet people would follow them and look up to them. These are the people I am talking about. You have to figure out who your Peter, James and John are, and how we are going to structure this around those people so that we can do great things. Not who has got what job title.
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With multiple sites there is a tendency to want to get an equal amount of people from each site. And what ends up happening is that you end up creating these councils (parish, finance etc). What happens is that people come in with an agenda of their location to advance and protect. What we need to start with is vision. Where does God want us to go? And then, who are the people who have bought into that vision? Because at Senior Leadership Team if people are fighting over the division of resources between sites, that's not going to work. As Fr James Mallon says, if you have more than one vision, then you have division. You need people who are bought in whole heartedly, not people who are Yes men; people who will challenge you, but they need to be people who have bought into the vision of where we are heading on this journey.

What does success look like? I know what you want, but before you tell me what you want, what do you think success looks like? Ask your staff, what do you think you get paid to do? It's a really good question. Ask them, 'What does success look like?'

John 15: I am the vine, you are the branches. The fruit bearing branches he prunes to make them bear more fruit. It begs the question, 'What does fruit look like?' So often we define ourselves by the branches, busy-ness or our programs, by how much time we have, by how much time we don’t have. 'I'm really busy'. So? Are you fruitful? I don’t really care how busy you are. Are you fruitful? How do you know? What does fruit look like? What's working? What's not working? How has it grown?

Tell me your vision of what fruitfulness looks like, and it had better be compelling. If it is, let's get behind it and structure it for success. We spend a lot of time in the Divine Renovation Network helping people figure that out, because there's no cookie cutter approach since you are working with real people and real skills and real gifts, and that looks different depending on your leaders.

Most of the people on staff weren't staff before, and we didn't always have a staff of 15. And it grew. The more successful we were, the more we were able to grow. Most of the people who came on as staff, came on staff from within the fruits of the ministry. (talking to Fr Simon) Think of all your hires lately – they have all been in the Game Plan.

Fr Simon Lobo: 8 years ago we had 5 or 6 people on staff, and that was already a bigger staff than some parishes. It has grown. Jen is an example of that, someone who came to us through Alpha and eventually got hired to help lead Alpha.

Ron Huntley: Alpha as a course is mediocre. Alpha as a culture is unbeatable, because it becomes the tool by which you evangelise, show hospitality, grow people and ministry, and develop a leadership pipeline. That's a huge secret of Alpha. Please don’t tell anybody.

It is a leadership pipeline if done well. Think about it. When's the last time you had dinner 11 weeks in a row with someone? It doesn't happen. So what if after those 11 weeks you really get to know them? And you see in them, this is someone of capacity. So you ask them, 'Would you like to be on team?' They say, 'No, I'm not a team member.' Then you say, 'No really, you're wonderful, you bond with people, they love you, you love them, just be a helper, you don't even have to say anything.' 'Oh, I could do that'. And then they come back and we have dinner for another 11 weeks – but this time in ministry with us. Then their confidence grows and we say, 'You were fantastic, you seemed to really get this, it looked like you had a lot of fun, didn't you? Listen, I'm wondering if you would be a co-host. Like, I'm going to be here as host. But sometimes I can't be here, so would you be willing to facilitate the conversation? I'll help you, I'll teach you how to do it.' Then another 11 weeks we have dinner together. And then we say, 'Hey, you look like you really enjoyed that too, having so much fun. Would you be willing to come back as a host? So over a 2 year period we are investing in these people. We are seeing what they are made of - and that is how we grow leaders.

We identify and grow leaders through Alpha because we meet with them over and over again, and then we serve in ministry with them, and that's why it's such an amazing tool when done properly.

It is easier to give someone a fish than to teach them how to fish, because that takes time. And sometimes you teach them to fish and then they don't want to do it anymore and leave. It is painful to have all that time and energy lost, but it is the right thing to do.

Alpha is what gives us the framework with which to do that. It has taught us how to identify and raise up others. It is really important because in the Divine Renovation Network we have people too busy for meetings because they are in too much ministry. If you are too busy doing ministry, how are you going to lead? And if you have never raised anybody up before because you've been too busy doing it, that's OK, but we are going to change that, because you have to change that.

The pastoral leadership team, I was responsible for supporting them. I would meet with them 2 hours every week as a team. And we would do the High Lows, and we'd do praise and worship and continue to grow in surrendering our lives to Christ, and then we would talk about what happened at the last SLT meeting (so that people are engaged to know exactly what was going on), then we would unpack some leadership principles that were relevant to all of us and then leave. So no minutes necessary.

Then I'd have my one on one meetings with people, every week for an hour. How are things going? What are you working on that you are excited about? Give me some wins. What are you procrastinating on? We need to know what people are good at and what people are bad at – both. What do you need to be doing in the next 3 weeks to be successful? What's it going to look like? What are you putting off? Why are you putting it off? Interesting. So you need to have a conversation with that person. So let me coach you on that, and we'll role play it to help you. When are you going to have that conversation? Hold them accountable. All that is happening in the one on one meetings, so I'm taking notes, but I wouldn't call them minutes.
So the next time I sit down with that person, I'll say 'How did you go with that meeting?' 'I didn't have it.' 'Why not?' 'I chickened out.' 'OK, remember why you need to have it. You're having it this week. I'm going to pray for you and I'm going to text you half an hour before that meeting because I need to hold your feet to the fire because I care about you and that's an important meeting.' 'Yes, it is.' 'OK, terrific.' So we don't need any minutes for that.

When we have our Senior Leadership Team meetings we make a whole list of things on the board about things we need to talk about, we prioritise them, and then we rip through as many as we can. We usually don't always get through them all. But we get through the most important ones first. So prioritise.

And then everything we talk about, we need to say 'who is doing what by when' because most organisations have an issue with executing not with strategizing – because there is no accountability.

We don’t talk about things just for fun, we do that at the pub. There we solve all the world's problems and we walk away feeling good about ourselves, and nothing gets done. That's not what we do at SLT meetings. Everything we talk about we determine who is doing what by when, and then next week when we meet again we say, 'Hey, Fr Simon, you were going to talk to Deacon ………., did you get a chance to do that?' 'Yes, I did.' 'What happened?' 'O cool, that's awesome; dealt with; perfect.' 'No, I didn't.' 'Why not?' 'He was away, and I couldn't.' 'Are you going to do it this week?' 'Yes, I am.' 'Terrific.' And it goes back up on the accountability items.

A lot of this stuff is broken down in the Divine Renovation Association, we talk about this stuff on the podcasts and things like that.

Fr Simon, what do you do as regards minutes and structure for clergy?

Fr Simon Lobo: Similar. It's probably not necessary to take minutes. But in a finance council meeting somebody is the secretary to take minutes for that kind of a meeting. Typically we don't. What we do though, our primary way of recording what happens is we do a lot of white boarding. We have white boards in pretty much every single meeting room. And as we are writing we might have a column of items that we are trying to get through – action items – that are assigned to different people, 'who is doing what by when, and how we are going to follow up'. And then we'll take a photo of the white board and email it around to everybody, so everybody can see that.

We have also tried having Google spreadsheets that we share with everybody with a running list of action items – that's another way to do it. That's a perennial issue, of 'How do you execute?'

Volunteers. Leadership Summits are another great tool that we use. Another meeting, you could say. We do them 3 times a year. It is a morning, a Saturday morning, say from 9am to 12 noon and it is action packed. It is so much fun. We get about a 100 of our not just people in ministry, but our ministry leaders, people who are leading people in ministry – and the vast majority of them are not on staff. Pretty much none of them are on staff, but our staff come to this as well.

We spend the morning firstly in prayer, then we have a fun ice-breaker, and then a key vision talk to re-connect us to the Why. Why are we doing this? Why are any of us, whether you are a lector, or on a hospitality team, or part of the grief ministry, or in Alpha, why are we doing this? And usually it is the pastor who gives this talk, because whether I like it or not, my voice matters on this. It goes back to the very beginning, vision casting, back to the why we are doing this and where we are going. And then we have a break and some snacks and then have some kind of an exercise, like a practical leadership exercise to get people growing in their leadership skills. It could be on the theme of 'How do you apprentice people?' or 'How do you develop a leadership pipeline?' where you are moving people along from one step to the next, or it could be a fun exercise to grow in self-knowledge.

Back in September we looked at Patrick Lencioni's book 'The Ideal Team Player', talking about the 3 virtues of an ideal team player – somebody who is humble, hungry and smart. By which he means people smart or emotional intelligence. Could this be a helpful schematic when you are thinking of the kind of people that we want to have involved in our ministry or leading our ministry?

Then we end with an extended time of worship and often a bit of prayer where we pray with one another as leaders to pray into whatever the needs are.

That's a really fun way, and people are actually delighted to give up their Saturday morning to come to it because it is just so rich and it is a way of investing in all of those key people who can then have a 5 fold return as they invest in their own ministries.

Culture

Ron Huntley: And that really helps us to change our culture of leadership. Changing your culture is really important. Peter Drucker, business author and speaker, said culture eats strategy for breakfast. So I sometimes see people taking our best practices and programs and applying them in their church, getting very little result and saying that doesn't work. You missed the point! You don't understand our culture. If you don't understand our culture and you take our best practices and programs and try to implement them you will probably not do very well.

And you will probably keep getting the results you've always gotten because you don't understand culture. Culture eats strategy for breakfast.

But there's another part to that I learned last year: bad leadership eats culture for lunch.

So we have a great culture at St Benedict's Parish and that story I shared earlier with Fr Simon and I, with a lot of passion and very good intent, started telling people who were already in a structure and supported.

We weren't sure whether all of that was going to come crumbling down because of his leadership. We didn't know. Because we didn't know him as a leader, and it could have.

How many of you have been a pastor or have seen a church in your diocese that was just booming and they changed the pastor and everything went to pot? Bad leadership eats culture for lunch.

So leadership matters, disproportionately unfortunately.
Leadership matters disproportionately.
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There are 2 things we believe we have to invest in disproportionately – evangelisation and leadership. Because if we do those things really well, everything else gets backfilled. So we are really intentional about creating a culture of leadership at St Benedict's Parish.

So how is culture created? 2 ways: by what we reward and what we tolerate. How many of you have people at your church who are toxic and yet serving in ministry? So you are tolerating their attitudes? (Nodding) Yeah. And what does that do? It creates a culture. And if I'm at your church and I see people behave like morons in leadership and you haven't done anything about it – I don't trust you. I don't trust your leadership. You don’t have what it takes to create a safe place for people to thrive. I can't follow you. Why would I follow you? We all know that it is as obvious as heck that this person is toxic and you're not doing anything about it. I can't trust your leadership.

That's why we can't tolerate bad attitudes and bad behaviour and bullying and all those other things that happen even in the church. We can't tolerate it. Because if we do, it defines our culture and we get the very church we deserve, and that's problematic.

The other thing I see, often times we don't celebrate enough. And I'm constantly challenging people in the Divine Renovation Network to catch people doing things well and celebrating it.

The other day in Senior Leadership Team, we had 2 new pastor priests with us interning and I was my zealous self and not very patient and one of the new priests asked a question, and boy did I ever respond in ways that let them know that was a really bad idea. And I didn't really notice I did it, and I kept going. And the next day Fr Simon said, 'Ron, can I talk to you for a couple of minutes?' 'Yeah, sure, what's up?' 'Remember in the Senior Leadership Team the other day?' 'Yes, it was a good meeting.' 'But remember when Fr ……. brought up this point?' 'Yeah?' 'Remember how you responded? I thought you were a little heavy handed, and I couldn't help but think that if I was new, and in a team like that, I would have felt really uncomfortable.' I said, 'Oh my gosh, what have I done? I can't believe I did that. I totally did that. Thank you so much for telling me.' I left his office and went straight up to the other priest's office and I sat down and said, 'I need to ask for your forgiveness' and I told him what I did. He didn't even remember. 'Oh yeah, Oh gosh, I never thought about that again.' 'Well, that wasn't nice, that wasn't kind, and I need to ask for your forgiveness. I am so sorry I did that and I'm going to work really hard to try not to do that again.' He said, 'You didn't have to apologise, but I'm really glad you did, because it just shows me that you guys really do want to be honest, be sincere and own your mistakes. Thanks a lot, it meant a lot.'

So guess what we started doing? We started telling people about that story. We started celebrating that story. Why? Because it is the exact culture we want to build.

We want to reward the story by telling others. That's why I'm telling you right now. I'm telling you that story because I want to reward his courage to have that conversation with me. He loved me that much that he wasn't going to let me be a moron, - even though I am from time to time – he's not going to let me do that. It's going to happen, but he's not going to let me continue to do it and have that impact effect other people. He loves me too much for that. He loves our mission too much for that. He loves our values too much to do that – and so he would risk having that conversation with me and making me aware of one of my blind-spots, so that I could own it. And that's worth celebrating. That's why we tell the story.

What stories do you tell? What are you rewarding in your church? Think about that. What would it look like if as a staff you decided we are going to send out one email a day, as random encouragement to somebody who has gone above and beyond, and blind copy the other people on staff, so that we can start to create a culture of celebrating cool things?

One of the things I used to do is that as people were ending their Alpha time – because we boot everybody off eventually, because it is not a club, it is something you move through so we develop you and we send you out into other ministries. Alpha is not a club. It is not a place where people get stuck. It's a place where people move through or it is not going to transform your church at all. And so as people are transferring out I would often send a note to Fr James and I would say, 'Hey Fr James, I want you to know how great Jen is on the team, she goes above and beyond, she's great at leading people, she's great at calling people and setting them up. She takes no credit for their success and their impact, and as a result she is raising people up all over our church. She is finishing her time at Alpha and I just want you to know how much I appreciate her and how blessed we are to have her at our church.' And I would carbon copy (c.c.) that person.

What do you think that feels like for them? To know that somebody notices that they're going above and beyond so much that they are writing to our pastor, and heaping praise on them to the pastor, and just happened to c.c. them. What do you think that does in terms of celebrating and creating a culture? Unstoppable.

What else do we do Fr Simon in terms of the culture end?

Fr Simon Lobo: It is time to wrap up. There's a great book called 'Crucial Conversations: Tools for talking when the stakes are high' by Patterson, Grenny, McMillan and Switzler. I was getting a bit misty on the side as you shared that Ron. It's so beautiful to be able to have relationships with people that you can be that honest, right? Because we desire health, that's how badly we desire to be healthy.

All of us have bad days. I love your expression Ron, 'It is one thing for a leader to have a bad day, it is not OK for a leader to have a bad week, and if they have a bad month – watch out.'

Because everything rises and falls on leadership and the impact that we have as church leaders, whether as ordained or lay people, it's so huge, so significant, and let's use our leadership for good.

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This part of the #DR18 Conference took place in an auditorium on the nearby university campus in Halifax, Canada.

This is a broad brush transcription. Thankfully (as at 23 Jul 2018) this video is still available on Livestream via North Broadcast Group; however the first 35 minutes are full of sound recording problems. When the sound does get settled, the wait is more than worthwhile.There's far more detail on the recording.

For a brief introduction to Carey Nieuwhof read https://careynieuwhof.com/about-me/

You can also find him on Facebook https://www.facebook.com/cnieuwhof/ , on Twitter @cnieuwhof and on Instragram @careynieuwhof .

When I was young I had a dream to drive on an autobahn. A few years ago I was in Germany and I shared this dream with my host, who graciously let me drive. I got up to 120 km/hr, then 150 km/hr and even 190km/hr – at which point I turned to my host and found him in panic. I was driving down this autobahn in a 12 year old Ford Focus station wagon, on roads for which Audi's and BMW's were designed. Do you find yourself with autobahn dreams and Ford Focus station wagon capabilities?

For the purposes of this talk I'm going to give you a bit of my back story, which we definitely won't have time for at tonight's session. My story is a story of church growth in a non-denominational context. Beforehand I was a lawyer, and met my wife in law school. In the middle of law school I experienced a call to ministry. Being in ministry creates a perfect storm.
When I was a lawyer my identity was clear. I was a lawyer by day, and a Christian too, although trying to work out how to do both at the same time. I had friends from school, and friends from the neighbourhood. What I did, what I believed, and my community of friends were largely distinct from each other.

A perfect storm is where three weather systems converge to create a weather event only seen about once every 100 years, wrecking crazy devastation to land and buildings.

The call to ministry required the relocation of our home. Now what I believe was also what I did, -a professional Christian - and where I worked was also where my community of friends was. My three streams of identity converged. Because I thought that more hours equalled more faithfulness, my family suffered.

When we visited friends from church my wife would ask, are we visiting them as friends or as pastors? I still can't answer that question. Our life was now lived in a fish bowl. Whenever I had a bad day this situation became acute, because you can't exactly say, 'I hate my parish', when all your potential listeners are parishioners.

On one hand the church was going really well, and growing rapidly. On the other hand everything else was deteriorating.

Around this time I met Reggie Joiner, one of the founding pastors from North Point Community Church in Atlanta Georgia, who our church had been consulting with. He said, come and meet my boss, a.k.a. Andy Stanley the senior pastor. This led to an invitation to speak at their 2006 conference on leadership. To speak in front of some 2500 people for me was like being invited to play in the Super Bowl. It was an incredible moment, the talk went really well.

But when I got home, I 'fell off the cliff' and depression hit. Things were great on the outside, but had fallen apart on the inside. I had burnt out. I tried to sleep more, to rest more, but nothing made me feel better. I had been cheating sleep for years, and my emotionally my tank was drained. However my relationship with God was fine.

Several weeks in to this experience and I had to admit that it was not going away anytime soon, and in fact instead of getting better it was getting worse. I had to talk to the elder board at the church because this was something I was not going to snap out of – something was broken. They suggested I take a sabbatical, but I knew if I did that I would never return, and I also knew that God's call on my life had not expired.

The healing process took months. It was tough going through the motions, but on the inside still falling apart. Very slowly, some energy and enthusiasm crept back. After 5 months I was at 60%, and after 12 months I was at 80%, but it really took 3-5 years to get back to a 'new normal'. It was pointless to aim for the old normal, because that got me to burn out. I became committed to finding a new normal that would work.

Then people started asking, 'Cary, how are you getting everything done?' You see, this new normal was a whole other gear. Encouraged by these questions I started writing down the principles I had found during this 5 year process of recovery. It resulted in a course called 'The High Impact Leader' https://thehighimpactleader.com/open-now

What is your number 1 time management challenge?
Many people find that it is an inability to focus and complete a task. Mobile phones with their beeps cause many interruptions. I keep my phone on 'Do Not Disturb' mode in my pocket. Research done on the brain says that it takes 5-20 minutes to re-focus after an interruption. Opportunities are a church-word for distraction.

The secret to high impact people is that they 'do what they are best at, when they are at their best'. Rarely do these things line up naturally, you have to be intentional about it.

There are 5 steps to getting there.

Step 1. Abandon balance.
The people you admire most are not balanced people. eg Elon Musk, Steve Jobs. They have an obsession, they are passionate people. Maybe you found someone like that in a coach or a teacher who was willing to go the extra mile because they saw something in you. These kind of people change the world. Embrace passion. Choose to embrace what you are doing with passion. The book, 'The Myth of Balance' by Frank Bealer is very good on this. To achieve balance people work on doing fewer things or less of everything – that's OK if you want life to be a retreat rather than an advance. I want to do and be my best. Have you noticed that a rested you is a kinder you?

Step 2. Stop just managing time.
It gives diminishing results because time is a fixed asset. Every leader gets the same amount of time every day, be they president, prime minister or you and me. There's a difference between being efficient and being effective. Stop saying, 'I don't have the time'. The reality is, you do have the time – that's uncomfortable isn't it? I have the time for it, I just need to make the time. Admit you didn't make the time to do x, y and z. Most of the time you have to say No. Make time for the relationships that matter. Start admitting, 'I had the time, but I didn't do this, I mismanaged my time'.

Step 3. Start managing your energy.
Not all hours are created equal. How many of you are morning people? How many of you are night owls? There are zones throughout our day when our energy is high, when our energy is moderate, and when it is low. There will be 3-5 hours each day when you are at your best and everything is working and flowing. Someone who really knew told me that even software engineers in Silicon Valley only produce 3 really good hours every day. So watch your own personal rhythms and patterns. There's no right answer, only your answer.
Not all tasks are created equal either. Of any ten job description tasks there will be some you love and some you hate. For some it is 'Wow, I can't believe someone pays me to do this'; for others it is, 'I can't believe I have to do this'.
For me, after getting up around 4-5am, I am at my best between 6am and 10am, I have moderate energy in the afternoon, and my low energy times are 4-6pm and 7-9pm.
So work out what energises you the most. It will be something you are gifted at, something that other people value and something that God consistently uses for results.
For me, communication has been my key gift. So I set aside my best hours, at least 3 days a week, for communication (writing, blogging, message preparation etc).
Since our brains lose charge a bit like our mobile phones, move to doing what you do best when you are at your best. I tend to do my emails late in the afternoon, or exercise, or both, during my low energy times.

Step 4. Stop Reacting.
No one will ever ask you to complete your top priorities, they will only ask you to complete theirs. It's just true. Each ask is asking for their priorities to become top. To combat this you need to decide – ahead of time – who you will and won't meet with. Most of us spend 80%- of our time on stuff that produces 20% of results. It would be better to spend 80% of our time on what will produce 80% of our results.
Monday is usually fire brigade day to fix all of the weekend's problems; the microphones that didn't work, the musician who turned up late and unrehearsed etc. What happens? 1) Your people time gets spent on low productivity and low reward situations. 2) The people who are yielding 80% of your results get none of your time.
So spend your time with the high yield people who are not the problem. By doing this you will get them from 'good to great' and from 'great to amazing'. Let the 20% go, it obviously isn't working out for them, encourage them to serve in a different ministry or with someone else. These people drain your day. After you have spoken to your top performers, how do you feel? You feel great and energised.

Step 5. Decide how to spend your time before others decide for you.
Schedule time to do what you are best at when you are at your best. Work on a fixed calendar. Is your August 2020 planned out? Mine is. Life is a series of repeated events. Mondays and Wednesdays are writing days. Tuesday and half of Thursday are meeting days, between 9am and 3pm; this forces efficiency. Meetings are the enemy of work.
I had to cancel many breakfast meetings, because that was my best time, although once in a while I will schedule some on Tuesdays and Thursdays. Saturdays are for the wife and kids, it has family written on it. That way if someone asks you if you are free on Saturday (so you can do something for them) you can say quite honestly that you have a prior commitment. Friday night is date night and Sunday night is rest and relax.

Leaders who achieve the highest level of impact do their best when they are at their best.

Question and Answer session

How do you lead when you are not in charge? Read the book with that title by Clay Scroggins on this topic. Most bosses like to hear the Why behind the What. Even if in your work week 20 hours are already proscribed, you still have control over the rest of them. Focus on what you can control, not on what you can't control.

Balance. If you are making great choices, take sleep really seriously.

Was your burn out like a dark night of the soul? It took lots of very deep prayer and counselling etc to get through it. I have only recently learned to give thanks to God or my burn out.

How do you schedule team meetings if not everyone is a morning person? It isn't a perfect world. We ended up getting biorhythm studies done on all our team members. Office work hours were based on a factory model where the production line stopped if everyone wasn't there. Give your staff as much freedom as you can. Try to schedule meetings in everyone's mid-energy zones. If that doesn't provide the solution, meet in the middle between your high energy zones and theirs.

Where are you doing it, your work? Where I can work without distractions. Know yourself; where do you thrive? For me it was setting up a home office. Multi-tasking equals no-tasking, especially for men.

What about that bottom 20%? They do need care, but whose care do they need? Does it have to be yours? If you don't lead the top tier, they will go somewhere else.

What about funerals? Some pastors have a gift for bringing people closer to God at funerals and weddings, I don't. So funerals are not a strategic use of my time. I only ever do them for important people in my life. But then again, most of my congregation is young. If your congregation has 200 people or less, you can probably manage funerals ok. If you have more than 200 people, you either have to outsource it or staff around it. Think about who else could do it. Does it have to be you?

You can't respond to all pastoral requests. You need a system. Small groups that keep looking after each other are one way to get ordinary pastoral care to people. When you look at the big names in mega-church land it is never a one man show, it is a team of people with a leader. Where you get the true one man show is in the small churches with less than 200 people.
You can find out more about how to set up a system at https://www.breaking200course.com/enrollment-is-open and learn about Breaking 200 Without Breaking You.

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Share it around, discuss it with friends and co-workers, and do at least one of these things to improve your impact for the sake of the kingdom of God.

Write Non Fiction In November : #WNFIN Day 13
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We are living in interesting times politically. If our prophets are to be believed, it is part of a shaking by God to remove corruption so that the structures of the culture of death can be undone and the structures of a culture of life rebuilt.

In our nation a citizenship scandal has been unfolding, and several electorates are facing by-elections because their former representative was technically a dual citizen of another country at the time of his/her election. Given just how much post WW2 migration there was to this country, and how many children of those brave immigrants are now of an age to be politically engaged, it isn't really surprising. What is surprising is that no one really took this part of the Constitution seriously until now.

Out of this process three options are possible. The emergence of worse leadership, the emergence of 'more of the same' leadership, and the emergence of new leaders with good morals whom we'd be happy to vote for. What is the only way of ensuring that we get the third option – lots of prayer!

I'm desperately unhappy about the current leadership of our major political parties. I'd love to be able to vote for a political leader who had both the vision and the capability to put the needs of the weakest and most vulnerable first.

Knowing that God's providence goes before us, we have to believe that there are good leaders waiting in the wings, ones who have a particular calling from God on their lives for this very purpose. They probably don't look like much at the moment (think David, Gideon, Joshua and Elisha) but God knows that they are capable of great good. They don't even have to be believers (think Cyrus).

These are the ones we should be praying for now, the ones that have been in God's preparation rooms for a while - and if there is sufficient prayer – who will soon be in leadership. Of this we can be sure, that the enemies of God have them in their sights and are trying to keep them hidden and considered of no account.

These chosen leaders need our prayers now. They will need our prayers later too, but now is a particularly important time to pray, especially as the political landscape gets more fluid and turbulent. In fact, every time you pray for our leaders (which you are already doing as per St Paul's exhortation in 1 Tim 2:1-3) you should pray for their successors as well.

Enough talking, let's pray….

Heavenly Father each day we pray as Jesus Your Son taught us, and pray that Your kingdom may come. He asked us to pray it, so You must very much want to answer it. Forgive us for not being as passionate about Your kingdom as You are.

To usher in Your kingdom we need leaders after Your own Heart. We need the new David's, Moses's, Joseph's and Solomon's, but without the moral weaknesses that undid so much of their good work.

Only You, Lord God, can raise them up to accomplish Your whole purpose. Only You, Lord God, can bring to nothing all the delays and obscurifications of the enemy. Only You, Lord God can give them the Wisdom that sits by Your side. Only You, Lord God, can call together the support teams that they need to govern effectively, who will get them the truth, and tell them the truth and work for the best solutions for the maximum common good of our peoples.

Please send Your Holy Spirit upon them to give them the gifts and charisms that they need to lead Your people, and the ability to inspire others to goodness, and the ability to call forth and encourage the gifts and charisms of others into productive teams.

If some of them need a Damascus Road experience like St Paul, then please work in their lives to bring about a powerful conversion to You and Your ways.

Many of them have been blinded by the falsehoods promoted by the culture of death. In Your great goodness dear Heavenly Father please remove all instances of this blindness from them and grant them the clarity and beauty of Your truth.

Please grant to them the grace to be able to stand up for Your truth, no matter how heavy the pressure to give in to any unholy political party policies.

Please help them to root out of their lives any immorality and any inappropriate relationships.  Bless their spouses and their children, and bless and protect the relationships of love that bind them together.

In Your goodness please call forth teams of intercessors who will pray for these chosen leaders whom You are raising up in our days, and who will pray for them unremittingly.

Please grant to these chosen leaders the precious gift of prayer, that they may seek You and Your will for them and those entrusted to them daily and diligently. Grant to them an earnestness to seek Your solutions and strategies for the good of the nation, and to always consult You as their best and closest counselor in all of their decisions.

May these chosen leaders be given the gifts necessary to foster unity, mutual respect and co-operation between nations.
Amen.

This is a transcription of the workshop held in Rome on 1 June 2017 with this topic as part of the celebrations for the 50th anniversary of the Catholic Charismatic Renewal #ccrgoldenjubilee2017
 
The speakers were Deacon Christof Hemberger and Jim Murphy, with translations in English and Portuguese.
 
Deacon Christof Hemberger is part of the ICCRS leadership team http://www.iccrs.org/en/dn-christof-hemberger/
 
Jim Murphy is the new president of the ICCRS Council http://www.iccrs.org/en/james-murphy-president/
He is the founder and president of Vera Cruz Communications, and has been involved in youth ministry on parish, diocesan, national, and international levels. In 1992, inspired by the American Bishops' letter 'Heritage and Hope', Jim undertook a 4200-mile journey on foot across America, carrying a six-foot cross in an effort of prayer and evangelization.
 
This is the link for the video recording: https://youtu.be/H68UKXNat4E
 
Deacon Christof Hemberger: Welcome to this workshop. It is a great pleasure to see so many of you, especially – and we know this – it is very early in the morning for many of us. I want to make, use a little while, to ask, where do you come from? Asia and Oceania? Africa? Northern and Southern America? Many Brazilians! Europe? Welcome home. Welcome everyone to this workshop. It might be that some of you – sorry I forgot – Middle East? Who have never led a prayer group. With this workshop we would like to encourage you to learn how to do it. Some are leaders of prayer groups for a very long time and would like to learn how to get the group vibrant again. You will also get some tools and hints to do this. Jim and I are involved in leadership since many years. But still we are learning. And it is not, and we can never come to a stage where we can say that we know everything.
 
But we are going to use this time ahead of us to share with you what we have been learning and experiencing in the last years. I will start with some basics, some general outlines that every leader needs to know about and Jim later on will give some more practical experience.
 
No matter whether you want to start or whether you are already leading for a long time, I think the main task of a leader is to know the vision of the group. You need to have the vision clear in order to reach your goals. What is the purpose we are meeting for?
 
In every prayer group usually there is two end groups. One part is searching for a spiritual home. The people are coming and they are asking for teachings, for good prayer times, for experiences to grow in the discipleship. They are searching for 'koinonia', for community, and they regard the prayer group as a discipleship training centre for their spiritual journey.
 
But there is also a second end group, the people who are not there yet. Prayer groups also have a goal to evangelise, to make a space for those who can be brought along. Many years ago I had a conversion experience and my sister who was a member of a prayer group just told me, 'Come along'. I didn't know anything about how to live with God in my daily life. I needed teaching, I needed experience, I needed training, explanations, before I was actually able to become a disciple.
 
So when I speak about we have two end groups, leaders and those involved in prayer groups need to understand there is discipleship and the purpose of evangelization always in a prayer group. When we only focus on the first, we will start pleasing those coming for many years and we will become a cozy club. But if we only focus on the second we will not give food to those who are coming and after some time they will search for other places where they can get food.
 
Maintaining living charismatic groups means to be open for discipleship and evangelization.
 
A second aspect: Know Your Identity. 10 years ago my wife and I have moved into the village we are living now. Some man came to us, approaching us, and he said, 'Well I am responsible for the rabbit club in this village' and I said, 'What's this? What rabbit club?' And he said, 'Well, we are the ones that raise rabbits. But we are also open for those who have horses and chickens, open for all, but we are the rabbit club.' Well, I didn't have rabbits, I didn't have chickens, so I never became a member of the club. But I was thinking, why is he inviting everyone raising anything if he is the chairperson of the rabbit club? Sometimes our prayer groups look the same.
 
There is lots of space in the kingdom of God and the Church is wide and bright, but if we are Catholic charismatic prayer groups your prayer group needs to have a Catholic charismatic identity.
 
Some prayer groups have lost their Catholic identity. They do a lot of Holy Spirit things but they don't teach and live anymore Catholic identity.
 
Some prayer groups have lost the charismatic identity. They are very faithful, true followers in the Church but you can't hardly see anything charismatic in their meetings anymore.
 
I encourage you to live your identity in fullness.
 
Personal relationship to the living God. You need to teach about this and you need to live it, the reality of the baptism in the Holy Spirit and the power of the Holy Spirit. Teach and speak and share about this.
 
Receiving and using the gifts of the Holy Spirit. So often I come to prayer groups. Somebody is there who is sick and the people say, 'let's intercede and when we go home during the next week we are going to pray for you. No! Interrupt your meeting. Take this person to the front, lay hands on, and pray for the outpouring of the Holy Spirit for healing and deliverance, and for everything else.
 
Praise and Worship. In the Church the Renewal is known as the movement that is known for praise and worship. Ten years ago I was involved in the preparations for the World Youth Day that took place in Cologne (Koln) Germany. There was a meeting of many, many people in the Church and I had to introduce myself and I said, 'I am Christof, I am from the Charismatic Renewal'. One person said, 'What's this? I have never heard about this?' Another person gave the answer. 'Oh, those are the people who are always singing when they start their programs'. It is part of our identity to praise the Lord, to have praise and worship.
 
The love for the Word of God and the Sacraments. So many people say, 'After I found a renewed relationship to the Lord I suddenly understood the bible in a personal way; the sacraments became important for me.'
 
Evangelisation and Mission. If we focus on ourselves we will forget the task we have been given by Jesus. We are called to evangelise. We are called to bring in our friends, neighbours and colleagues.
 
And also part of the Catholic charismatic identity is the heart for the whole Body of Christ.
 
Why am I saying this? I say this because I want to encourage you to live your identity in fullness. If you are a member or a leader of a Catholic charismatic prayer group, make sure your program is Catholic charismatic and is seen as Catholic charismatic. Don't only know about the charisms, use the charisms. Don't only know about the personal relationship to the Lord, live the personal relationship to the Lord.
 
Some people ask, usually in those meetings, 'give us a structure of a perfect prayer meeting'. I can't. You need to find out your perfect structure for this evening.
 
But I can give some recommendations:
 
Have some time for welcome. A prayer meeting is not just a program we are running. It is a time of relationship and community. Make sure people feel welcomed. Draw in those who are new and don't know how to behave. Explain what is going to happen.
 
Usually we start with some time of praise and worship. We focus on the Lord. We give Him our honour and our glory. This helps us because we come from our daily life to focus on the greater thing that is been given to us.
 
Usually afterwards we have some time of bible study, teaching or preaching. We want to learn from God.
 
I usually ask the people in my prayer group, 'What is the Lord saying to us today?' for our situation, in our time, for the next week?
 
You can follow by a time of sharing of your experiences. Some people will have experiences with God and can give a testimony, or you can share experiences that you have been doing long ago but can help others understand what to do and how to live. I spoke about that prayer groups is community is koinonia, it is not that the leader is standing in front telling the others what to do. 90% of the things that I have learned for my Christian life I have learned by the testimonies of friends.
 
Never finish without having a time just for the Lord. Sometimes this is related or lined to the praise and worship time. Sometimes it is linked to the preaching or to the intercession time, no matter, but don't leave without having a time asking the Lord to speak to us, speak into our situations. What shall I do now personally? What do You want to tell me?
 
I would like to speak one minute about the tasks of a leader.
 
Of course we need to prepare and moderate and lead the prayer meetings. Did you hear properly? Prepare the meetings. This is some work. It is very easy to say, 'O the Holy Spirit will do everything'. Maybe the Holy Spirit is using you as a leader to do the things. You don't need to do everything by yourself and you don't need to take the tasks that are the Holy Spirit's but you need to take your tasks, and your task is to prepare, moderate and lead the prayer meetings.
 
Be an example to the others. You are not responsible for their personal lives. You are also not their spiritual directors. You are not responsible for the decisions they are doing in their personal life, but you should be a good example as a disciple of Christ.
 
One topic we could spend a whole weekend about is establish a team that can support you, and establish a next generation of leadership. It is a bit naughty when I say a good leader makes himself not needed any more from the same day he took on leadership. Those leaders after many years don't find successors have not done their job in establishing new leaders early enough.
 
A last task of a prayer group leader. You are the watchman of the vision. Keep in mind the charismatic and Catholic identity and division of your group and once in a while take some time asking yourself, 'Are we still living according to our vision?' 'Are we still open for new people to come in?' 'Do we still help others to grow in discipleship?' 'Are we still living our charismatic identity?' 'And are we still living our Catholic identity?'
 
My last thought, because I think it is essential for many, many prayer groups. The use of the charisms. Know and teach and use the charisms in your prayer group. Charisms are not medals for personal holiness. They are gifts to us for the sake of building the kingdom of God. They don't fall from heaven like apples. Ask for the gifts. Use the gifts. Make space for the gifts in your programs. Once in a while go to the music ministry and talk to them, 'How can we establish charisms in praise and worship?' Try to find out what is the charisms of my people? And find possibilities where they can bring them into the group.
 
Teach and train the gifts and their use. And ask for the charisms. Pray for the outpouring of the Holy Spirit. Foster a mature use of the charisms among your people. When you are thinking about the program of the next prayer group evening keep times of silence during the evening. So often we do this and this and this, and sometimes the Lord doesn't even have the possibility to talk to us. If prophecies and words of knowledge are coming, find a way how to discern them. Is the prophecy a real prophecy? Is it for everyone or just for a few? How do we need to react to this word of God now? One practical hint, singing and praying in tongues helps to open for the other charisms. Teach and use the charisms in your prayer groups.
 
And I am very happy now that Jim is with us. He is a very experienced person and I am very keen on listening on what he is going to say about practical aspects of a prayer group.
 
Jim Murphy: Before I begin I would just like to share a personal note. I feel it is a great honour to be speaking to you today, because I really believe in the value of Catholic charismatic prayer meetings. I believe that prayer meetings are one of the foundational pieces of the Renewal and I sincerely want to thank all of you who have invested so much of your life to building up good prayer meetings. I know many of you have invested your life into this and at times it gets difficult, but what you are doing is important and it is an honour to speak to you today.
 
I'm also honoured to speak with my good colleague Deacon Christof. He's a very good teacher and he's a good friend. Our time is very short today and I wish we could talk about everything but we can only cover a few basics. But Christof has written an excellent book* and a lot of the material he has covered today is found in his book. And this will be on the table later if you want to find out how to get it. Also you can go to our ICCRS website and find out more about our various leadership training programs, which I hope could give you a lot more information. (* 'Living Charismatic Groups: A Handbook for Leadership Formation' by Christof Hemberger, 2016, New Life Publishing)
 
Deacon Christof gave us some very important foundational aspects of vision. I'm just going to focus on two points this morning. One is how to maintain dynamic praise and worship at a prayer meeting and the second aspect is how do we give a good teaching. Due to time constraints I am going to leave out most of the theory and just talk about practical points.
 
So let's first talk about dynamic praise and worship. In my estimation praise and worship is the most essential part of a prayer meeting. To me everything flows from praise and worship. And when the praise and worship is weak everything else falls down. In this conversation when I use the word worship I am not speaking of quiet adoration before the Blessed Sacrament but dynamic praise and worship. There is absolutely a place for quiet adoration before the Blessed Sacrament, but in this conversation we are talking more about a charismatic experience.
 
So where do we start? One thing that I believe is essential to praise and worship, we need to educate people on the biblical principles of dynamic praise and worship. We have to be fair to our brothers and sister fellow Catholics, as Catholics many of us were raised using very traditional prayers. Look the prayer style of Catholicism is usually quite rote. They are more used to a traditional style of prayer. So when people join us in these very dynamic meetings they're really not quite sure how to respond. One of the first times I went to a prayer meeting I turned to the person next to me and said, 'Is this Catholic?' And I think we have to be careful, we've become very comfortable with this, but this is a new experience for others.
 
And I believe it is essential that we teach people what is the scriptural background and even in Catholic tradition where this fits in. Wouldn't you love to go to a prayer meeting led by St Francis of Assisi? So charismatic praise and worship is very much in scripture and in tradition, but that's not known by many Catholics and even some charismatics.
 
Our time now does not allow me to exactly give this teaching, but I would urge you to study on this topic. There's a lot of good material out there. As a prayer group leader you have to help people understand why we do it this way. It is not enough to lead praise and worship, but we have to become advocates of praise and worship. We have to be able to explain it to others.
 
So the first step is to be an advocate for and to teach people about praise and worship. Prepare good teachings to give your people on why we do it this way.
 
The second step is we need to get people engaged in prayer and worship. A prayer group leader is not supposed to praise and worship for the people, but the leader's job is to encourage and aid and help the people praise the Lord. A leader doesn't praise God for the people. A leader praises God with the people.
 
So how do we get people engaged? A very practical way is the physical proximity of the leader to the people. In a situation like today, because of the nature of our program, this is how things are arranged. If I was leading a prayer meeting here I'd be out there with you, and we'd all be close together. A leader helps by making eye contact with the people, by literally reaching out to the people.
 
In too many prayer groups there is a group of people leading and everybody else is just watching. We have to change that. We have to connect with the people and then encourage them and lead them. 'Come one, let's do this together'. The people are not there to watch you pray. You are there to help them pray. Don't let the group become passive spectators.
 
Now music can be a great way to help people praise God. But let me offer a caution. In some places prayer meetings have turned into concerts. The music is great, but it has almost become a performance and they're fantastic, but we all sit there and watch them do the music. It's really a nice event, but it's not praise and worship because the people are not engaged.
 
Don't just play one song after another, after another. There should be music, but then the leader should be encouraging spontaneous praise and worship. And the leader should be saying, 'Come on, come on, let’s go', encouraging people. Usually when a group of people start worshipping God we often experience praying in the Spirit, praying in tongues. Encourage people to keep going with that, because when the whole group is praying or singing in the Spirit, then they're engaged; they're invested; they're doing something. And then when that dies down we do another song and we start the process again.
 
And usually when we enter into this kind of prayer we start receiving prophetic words or scriptures, and the job of the leader is to keep all these things in balance. So when a scripture is given, maybe there is a song that is perfect as a complement to the scripture, or maybe the leader feels we should respond by standing and praising together.
 
But a prayer meeting leader has to be able to focus on many things. It's not just music. It's not scripture only. It's not a particular dynamic. All of these things are happening at once. And the leader has to be discerning this. It's a dynamic process, you can't just do it off a schedule.
 
It's also important as a worship leader to be able to summarize what the Lord is doing. Maybe there was a strong prophetic word, maybe somebody had a scripture, there is a particular song that really moved people. It is the leader's job to make all of these connections and present to the people what it seems the Lord is doing. And then encourage the group to respond.
 
There's a main principle here that we have to keep in mind. A leader of a prayer meeting has to be connected to God and connected to the people at the same time. Sometimes as a leader you just want to pray and get lost in heaven, but you are leaving the rest of us out. And some leaders are so busy keeping everybody happy they're not even paying attention to what God is doing. So you have to keep these two things in balance. What is the Lord doing or saying? But how are the people doing? And to keep these two in balance is important.
 
So let me summarize this section:
1. We must be advocates of praise and worship. We want to teach people the principles but also the methods.
2. We must engage the people. We stay close to them. We stay connected to them. We work with music and encouraging the people.
3. A worship leader must be able to manage many things at the same time.
4. A worship leader must be attentive to God but also attentive to the people.
 
Let's take a few minutes now to talk about giving a teaching. There's three things necessary to give a good teaching: Proper discernment of what teaching to give; Preparation of your material; Proper delivery of the teaching. These three elements are essential.
 
If you look at our friends with their cameras, the cameras are sitting on tripods. One of the jobs the cameraman has is to ensure all three legs are extended. If all three legs are not correct, the thing tilts over. It's the same with a good teaching. You need these three elements to make the thing stand right. We'll quickly go through these three elements.
 
The first one is proper discernment of what to teach. Why do we give teachings? Are we just trying to fill in the time? Hopefully not. We're giving teachings because we are trying to impart the word of God. We're trying to share a word with our brothers and sisters. So it is very important that we know what it is God wants us to say.
 
So how do we know what God wants us to talk about? I think there's three normal ways that we understand what to teach on. Sometimes people in authority give us the assignment. And if you are part of a group and the pastoral leadership says, 'Would you give us a teaching about this?', well then, do it. Sometimes we just get – we sense what the people need. They might need some encouragement in an area, or perhaps they need some correction. So sometimes a theme is not given to us by divine revelation but our pastoral instincts show us what the people need at this time. And sometimes, the third way, God puts in our heart what we need to teach about. An idea starts forming in your mind, and then you go to Mass on Sunday and the scripture speaks to that, and then you hear a song on the radio that fits with that very thought. God's probably trying to tell you something.
 
So whether somebody is telling us what teaching to give, or our pastoral instincts give us some direction, or we just get a sense in our heart – these are three common ways we know what to teach.
 
Now the best way to prepare your material is what I do is I keep small pieces of paper with me – an index card – and I always carry these cards with me. And I find a scripture that speaks about that teaching, I write it down on a card. I'm having a conversation with a friend and they say something that fits in with that teaching, I write it down on that card.
 
So I am constantly looking for how the Lord might be speaking to me. And I keep collecting these cards with these ideas. Then I sit down at home. I take all my cards and I put them on the table. Lord, what are You saying with all this? In my cards I have many different scriptures. I might have a particular story. And I just pray with this material. And then I start organizing the ideas.
 
One of the problems most of us have; we try to put too much material in. You can't use everything. But all these things help us to prepare our material. And then I take a blank piece of paper and just put down my key points. So when I give the talk I'm not reading all these cards, but they just help me remember what order to go in.
 
And then finally when we actually give the talk, be sure people can hear you. Be sure people understand what you are saying. Be sure to stay connected to the people. Be sincere. Be focused on Christ and then when you are done, sit down. I'll sit down.
 
(A third person then gave a rough summary of both talks, thanked both men, and invited them to give a final prayer before a final song.)
 
Christof: Thank You Lord, thank You Lord for this morning. Thank You for everyone who came. Thank You for everything we have been learning this morning. And Holy Spirit I ask You to come and to fill everyone who is here. Help us to become leaders and members of the prayer groups that You have intended us to be. Help us to be watchmen of the vision. Teach us and worship us according to Your Heart. Holy Spirit we can learn a lot of things but most important is to receive everything from You. And so we ask You Holy Spirit, Come. Come and fill this place with Your glory. Come and fill our hearts with Your presence and grant us everything You want to give to us.
This workshop took place in a church, and as always in a church we will get the final blessing and the final song.

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