In recent days a document containing the proposals arising from the 1st Assembly of the 5th Australian Plenary Council has been released. The updated version, released 15 Dec 2021, has 110 pages. If you would like to read it, the link is provided below:
https://drive.google.com/file/d/1wi8RrPZPBKSHX-b6jjY3gvMdQQ26tcse/view

Yes, I have read it, but confess to skimming over sections that contained repetition because a few small groups dealt with 2 questions instead of 1 question.

In advance I apologise for how brutal my assessment of this document is.

As I read each page, I did expect something fresh and surprising to galvanise me with enthusiasm. Because that’s the hallmark of the Holy Spirit. The Holy Spirit is full of fresh vitality and loves to surprise us with new solutions to old problems and cause all of us to say, ‘Yes! Aha! That’s it! How come we never thought of that before? That’d actually work! Count me in!’.

What I did find were:
lots of personal agendas
lots of special interest group agendas
lots of human solutions, most of them anything but fresh,
lots of expensive requests for best practice research
expectations that formation will solve everything
expectations that better resources will solve everything
expectations that national standards will solve everything
expectations that things are quite OK, with a grudging openness to minor tweaks

So I conclude that the majority of participants were unable to relinquish their own agendas and their own pre-conceived notions.

I further conclude based on the complete squashing of the notion that ‘when considering the success or failure of educational facilities that the percentage of graduates who have become missionary disciples while at that educational facility really matters’ – that really listening to each other didn’t happen.

Listening to majority opinions happened; but listening to minority opinions not so much. Sometimes the voice of the Holy Spirit is in the consensus, (Acts 6:5, Acts 15:23-29) but sometimes the voice of the Holy Spirit is in a Daniel. (Daniel 13:41c-62)

Here are some interesting statistics:
In the document, the Holy Spirit (the One we were supposedly listening to), was mentioned 15 times, and 5 of those times were in the 9 Oct 2021 Concluding Statement.
Family was mentioned 33 times; families 19 times.
Evangelism and Evangelisation were mentioned 31 times.
Formation was mentioned a whopping 163 times.

Several proposals are good, but of the kind that cannot be imposed from without, and can only happen through people anointed by God, in His timing, to make them happen, eg a religious order dedicated to the care and healing of the abused and traumatised.

What we have is a list of very well-intentioned human solutions.

Yet all the questions considered by the Plenary Council small groups were based in Evangelii Gaudium 27

27. I dream of a “missionary option”, that is, a missionary impulse capable of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation. The renewal of structures demanded by pastoral conversion can only be understood in this light: as part of an effort to make them more mission-oriented, to make ordinary pastoral activity on every level more inclusive and open, to inspire in pastoral workers a constant desire to go forth and in this way to elicit a positive response from all those whom Jesus summons to friendship with himself. As John Paul II once said to the Bishops of Oceania: “All renewal in the Church must have mission as its goal if it is not to fall prey to a kind of ecclesial introversion”.

And none of the questions considered the source of a missionary impulse capable of transforming everything.

Missionary impulses do not come from man,
they come from God.

Pentecost, (Acts 2), was a missionary impulse that changed everything.
Another missionary impulse that changed everything happened in Acts 4:23-31.
The conversion of St Paul (Acts 9:1-22) contained a missionary impulse which changed everything.

Likewise the conversions of St Augustine of Hippo, St Francis of Assisi, St Dominic, St Ignatius of Loyola and St Teresa of Avila changed the world, and are still changing the world.
The missionary impact of Our Lady of Guadalupe is still changing the world too.

None of these Plenary Council questions considered how to practically cope with the results of a such a missionary impulse (Isaiah 54:1-10).

People who believe that God is initiating a missionary impulse do make room, do enlarge the size of their tents, do spread their tent cloths wider, do lengthen the tent ropes, and secure the lot firmly with tent pegs.

If you really believe that God is going to send you a deluge of rain, then you stock up on umbrellas and gumboots, and you get extra water-tanks, you increase the capacity of your dams, and you clean out the gutters and fix the places that normally leak.

What, sincerely, do we need to do to prepare for a massive missionary impulse?

For example what would need to change if you had 3000 people show up at the parish office in one day; 1200 needing confession, 300 begging for deliverance, 500 begging for baptism, 700 wanting to know how to serve God better and do effective penance, 400 begging to become Catholic/do RCIA, 300 seeking explanation for the weird spiritual experiences they have been having, and 300 wanting to donate goods and large sums of money as evidence of their repentance to God?
What if that happened every day for a month?
Or for 3 months?
What if the numbers of the spiritually needy kept increasing each day?

My proposal is for the 2nd Assembly of the 5th Plenary council to spend half its time in prayer begging the Holy Spirit to grant such a missionary impulse to Australia, and to spend the other half of its time earnestly seeking guidance from the Holy Spirit for how to both effectively plan and respond to the results of such a missionary impulse.

Then we might see this land truly embrace its destiny of being the Great South Land of the Holy Spirit - and see that longed for missionary impulse happen.
​
Amen? Amen!!
..........................................................
​
​A printer-friendly version is available below, 3 x A4 pages

It was put to me that a 3000 person response in a day was unlikely, even with the Holy Spirit as the instigator.

I think that is under-estimating the Holy Spirit and there are numerous historical precedents.

Pentecost, when 3000 were added to their number, is the first precedent.

But we’ve also seen in recent history the extraordinary pulling power of St John Vianney and St Padre Pio, people came from all over the world to see and experience the holiness of these men, and their God-given gift of reading souls.

We’ve also seen the numbers of people who continue to flock to pilgrimage sites like Lourdes, Fatima, and Medjugorje.

Even 30 spiritually needy people in a day would overwhelm the resources of an average parish office, and 300 spiritually needy people per day even more so. But 3000 is mild by Holy Spirit standards.

Our parish is rather average. About 25% of the people in the area might culturally identify as Catholic according to Census records. That’s around 10,000 people, and pre-pandemic we were getting 5-10% of them at Mass each weekend. Could a wave of Holy Spirit power bring 3000 of them to the parish door in one day? Yes, He could, easy-peasy.

You could ask, why doesn’t He? Many parishes have fire evacuation plans, and In Case of Emergency kits. But how many of them have In Case of Revival resources and plans? How much capacity has your parish to welcome and respond adequately to spiritually needy people? If you could only adequately cope with 10, and 300 came to the door, how many of the 290 would persevere until they were helped? How many would walk away? How many would begin doubting that the experience of God they had was real? How many would never return?

After the first Divine Renovation conference in 2014, the parish office in Halifax was getting something like 100 phone calls each day from all around the world asking for more information and asking specific questions. It was to meet that need, and to allow parish staff to attend to parish needs, that Divine Renovation Ministries was set up.

Have a read through some of these accounts of Holy Spirit activity, often called revivals:

The Welsh revival 1904-1905
https://en.wikipedia.org/wiki/1904%E2%80%931905_Welsh_revival
The revival lasted less than a year, but in that time 100,000 people were converted.

The Azuza Street revival
https://en.wikipedia.org/wiki/Azusa_Street_Revival
The core membership of the Azusa Street Mission was never many more than 50–60 individuals, with hundreds if not thousands of people visiting or staying temporarily over the years.

The 1859 Ulster revival
https://en.wikipedia.org/wiki/1859_Ulster_revival
It has been reported that the revival produced 100,000 converts.

The 1859 Welsh revival
https://www.walesonline.co.uk/lifestyle/nostalgia/welsh-history-month-wales-religious-10248368
It is estimated that as many as 100,000 new converts were added to the Welsh nonconformist churches in the year in which the revival burned most brightly.

The Cane Ridge revival
https://en.wikipedia.org/wiki/Cane_Ridge,_Kentucky
It was estimated by military personnel that some 20,000 to 30,000 persons of all ages, representing various cultures and economic levels traveled on foot and on horseback, many bringing wagons with tents and camping provisions.
https://www.caneridge.org/

The Jesus People movement
https://en.wikipedia.org/wiki/Jesus_movement
Unlike many other Christian movements, there was no single leader or figurehead of the Jesus movement. Many of the 80,000 young Jesus People attended Explo '72, an event organized by Campus Crusade for Christ.

The Brownsville revival
https://en.wikipedia.org/wiki/Brownsville_Revival
During the revival, nearly 200,000 people gave their lives to Jesus, and by autumn of the year 2000 more than 1,000 people who experienced the revival were taking classes at the Brownsville Revival School of Ministry.

The Toronto blessing
https://en.wikipedia.org/wiki/Toronto_Blessing
Charisma Magazine reported that an estimated 4,000 churches in England and another 7,000 churches in North America had been impacted by this new revival movement

As the song goes….
God can do it again, and again, and again,
He’s the same God today as He always has been
Yesterday, now, forever
He’s always the same.
There’s no reason to doubt, God can do it again.

With the Holy Spirit, the arrival of 3000 spiritually needy people a day is more than possible.

But are we ready, willing and expectant for the missionary impulses He loves to bestow?
​
We do have to do our bit, and work on increasing our capacity to receive His missionary impulses, locally, regionally and nationally.

I’ve come to the conclusion that the Church the Plenary Council Agenda is talking about bears little resemblance to my pew-sitter’s view. Admittedly I’m an unusual pew-sitter, since I’ve read all the major reports issued on the Plenary Council website.

Like other pew-sitters, I’d determined that giving any more time to the Plenary Council process would be unproductive. But then someone asked me to read the official Agenda.

So I read it. One page of reading isn’t onerous.
https://plenarycouncil.catholic.org.au/wp-content/uploads/2021/06/Plenary-Council-Agenda.pdf

Of the 16 Agenda questions, only 4 stood out as worthy of detailed deliberation, viz:

*How might we better form leaders for mission – adults, children and families, couples and single people?
*How might we better equip ordained ministers to be enablers of missionary discipleship: the Church becoming more a “priestly people” served by the ordained ministry?
*How might parishes better become local centres for the formation and animation of missionary disciples?
*How might the Church in Australia be better structured for mission, considering the parish, the diocese, religious orders, the PJPs and new communities?

(I had no idea what PJPs are: apparently they are ‘Public Juridic Persons’, entities set up in the Church for specific purposes eg Catholic Healthcare, Edmund Rice Education Australia. Hint: Church jargon of that magnitude means it wasn’t written for pew-sitters like me, but for people used to collaborating with diocesan curia – and above.)

But most of these kinds of questions mean very little until they are applied to a case study of some kind, to enable people to wrestle with possible answers to these questions in realistic situations.

What does an average parish look like in Australia?

Something like this:

It has one priest; by and large, if he is a senior citizen he was born in Australia, if he is younger he was born in another country where English was not the native language.
He has the equivalent of one paid administrative person on staff.
The parish contains a Catholic primary school with about 300-400 students.
Of those students, in any 12 month time frame, he might see 5% of the children from that primary school at weekend Mass.
The parish contains people from a variety of ethnicities.
The parish is located at least 50 kms from the diocesan cathedral, (an hour’s drive or more).
Daily Mass attendance average is 20 persons.
Weekend Mass attendance is of 550 persons spread over 3 Masses.
The parish is struggling to make even 50% of the expected annual contributions to the diocesan charitable works fund.
The parish has no resident religious orders, but perhaps has one or two retired consecrated persons of 80+.
95% of those attending weekend Mass are aged 70+, or even 75+.
The parish has at least one St Vincent de Paul Conference, and a few dedicated and overworked catechists who serve in local state-run primary schools.

From the perspective of that case study, even the most pertinent question (How might we better form leaders for mission?’) is framed incorrectly.

Because the question really is “How do we form our 70, 80 and 90 year olds for mission, as leaders, teams, and team members?”

And the follow-up question is “How do we keep our few sub 70 year olds from imploding under the weight of the regular tasks needed to keep a parish functioning and the isolation of how few people are on the same part of their life journey to share faith with?”.

In an average parish there are no able bodies with spare time to give to questions and to ministry in the areas of First Nations, ecology, wounds from abuse, ecumenism, education, health care and social services.

One might be forgiven for thinking that the current Plenary Council Agenda is like determining the precise positioning of deckchairs on the Titanic.

There are 3 very large items missing from the Plenary Council Agenda:

*No mention of the Holy Spirit. Without Him, neither holiness nor mission is possible.
*No mention of sacred scripture. Frequent personal reading of the Bible is the number 1 input that guarantees all discipleship outputs. (Read: ‘No Silver Bullets: Five Small Shifts that will Transform Your Ministry’ by Daniel Im) www.amazon.com/No-Silver-Bullets-Transform-Ministry/dp/1433651548
*No mention of ministry to families. As goes the family, so goes the Church. Family is the plan of God that pre-dates scripture by millennia. All vocations (of all types!) grow in families.

Until the Plenary Council Agenda items have any hope of becoming reality in an average parish, and until these 3 very large items assume due prominence, this pew-sitter will remain disengaged from the process.

If you are a pew-sitter who agrees with me, please share these thoughts with other pew-sitters and with any contacts you may have in the rarefied worlds of curia and episcopy.
...............................................................................
​Print friendly version below: ( 2 x A4 pages)