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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

​'Where is the Holy Spirit blowing in your local area?'

I put this question, or at least a version of it, to a well-travelled clerical friend of mine recently, and his answers were perplexing.

He mentioned a recent ordination to the priesthood. While that is truly wonderful, and an extraordinary grace for any parish; it is the fruit of the Holy Spirit's work over a ten year or longer period.

He mentioned the good work the nuns were doing in the parish. Again, that is awesome. But it too is the fruit of the Holy Spirit's work in the hearts of women born some 10 years ago or more.

Then he mentioned a rather exciting regional meeting of bishops from several countries happening within the next 12 months. Absolutely wonderful, and it will hopefully be very fruitful for the whole region, but that's the Holy Spirit's work at a hierarchical level and not a local level.

Next year his parish celebrates 50 years of existence. This is a wonderful opportunity to give thanks and praise to God for the blessings and achievements of the past 50 years. Many special graces can come from an event like this, especially if time is taken to think through how the Holy Spirit has worked historically in this local area with a view to discerning His longer term plans. But again, it's not really about what the Holy Spirit is blowing on at the moment.

Why was I perplexed? Because his answers focussed on the activity of priests, religious and bishops who are a tiny proportion of a parish containing thousands of lay people in it. Because there is a big difference between serving a parish and empowering and encouraging a parish to respond to what the Holy Spirit is calling them to do.

It is really difficult to co-operate with the Holy Spirit's plans if you are having trouble noticing where He has been active. A pastor is best placed to notice these things, because he usually gets the best information.

For example if there has been a noticeable uplift in the numbers of couples coming to talk to him about how to grow in their marriages – that's a clue that the Holy Spirit is working locally in the area of marriage. If you notice that, you can put more emphasis on marriage enrichment courses and programmes and can preach more on communication, listening, forgiveness and showing love in daily acts of kindness.

For example in confession there has been an increase in people returning to the sacrament of penance and confessing struggles with addictions of various kinds – that's a clue that the Holy Spirit is wanting to do a major work to set people free in this area. If you notice that, you can invite people into the parish who are gifted by God in setting people free from addictions. Also you can put on an afternoon of prayer inviting the whole parish to come and pray that their loved ones be set free from addictions, and see what happens. If it goes well, and people testify to God setting them free, do it again in a month's time.

But if you are not noticing and paying attention, how can you even begin to co-operate with what the Holy Spirit is blowing on?

Some things might take a bit more digging and research to uncover.

For example, do you know what spurred your recent batch of RCIA candidates to begin the final leg of their journey home to the Catholic Church? Maybe over half of them had an encounter with the Mother of Jesus. If so, put extra effort into the next major Marian feast day, do a parish novena leading up to it, put on a free movie about an approved Marian apparition on the feast day, and a talk about how to pray the rosary.

For example, do you know what spurred your newest arrivals at daily Mass to attend? Go talk to them and find out. Maybe they were all positively influenced by another parishioner. If so, go and talk to this parishioner about how God has been leading him/her and see if there is any way you can support them in their efforts (eg books, pamphlets, rosary beads to give away, or direction to good resources for the most common questions people ask him/her).

Other clues to the Holy Spirit's action in your parish could just come up in conversation, or could be relayed to you by staff members. For example two women having opportunities to meet with long estranged family members could be a clue that the Holy Spirit is currently working on the restoration of family relationships. Finding a third person in this situation would be a call to action. One way to partner with this movement of grace would be to let parishioners know that the next Saturday morning Mass would be offered for the restoration of family relationships, and use one of the Eucharistic Prayers of Reconciliation, the Proper set out 'for family' or 'for relatives and friends', and specially written prayers of the faithful.

Another way to get an idea of what the Holy Spirit is blowing on; is to have a listening session. What you want to do is to identify people in the parish who have solid prayer lives and sacramental lives and are in various service roles in the parish. Invite them in groups of ten for morning or afternoon tea. Then when you are together, ask them what God has been doing in their lives recently, and pay close attention to any patterns that emerge or murmurs of agreement when something is shared that the rest can relate to. If you hear common threads of God asking them to slow down and spend more time with Him, organise a one day retreat. If you hear common threads of God asking them to trust Him more, find some stories from the internet or elsewhere about how God worked wonders when people trusted in Him, print them off, and share them around as encouragement.
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Obviously if you can pick up on the Holy Spirit's clues, what you do to partner with His action in your people's lives is going to be many times more effective than a 'let's try this new programme and hope it works' approach.

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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​Below is a printer-friendly version of this broad brush transcription. It runs to 12 x A4 pages.

During this session Fr James Mallon and Ron Huntley bounced off each other as they co-presented this Unread Chapter. (As usual, this is not a precise transcription.)

Fr James Mallon (FJM): Praise God! Isn't God great?!

Ron Huntley (RH): Good morning.

FJM: We originally called this talk the Unwritten Chapter because when the book (Divine Renovation) was published in early September 2015 it was actually written – I finished writing it in the very first days of January 2015. So if you think about the time gap (from end of writing to start of this conference), it's a good year and a half. And one thing about our experience here at St Benedict's – and any time a parish heads off in a direction of mission it is because you are innovating, you are doing things you've never done before, you're taking risks. And if we keep our eyes, our minds, our hearts and our ears open, we are always going to be learning things. So the original idea of this talk this morning was to communicate to you all the stuff that we've learned – mostly through making all kinds of mistakes – since the book was published, to kind of bring you up to date. However, as you heard from Dan, well, we now have to call it the Unread Chapter, because basically all the content of what we are going to cover this morning is in the Guidebook, and as Dan said, the royalties (not necessarily all of them mine) are going back into supporting this ministry. Perhaps it is certainly yet Unread but not Unwritten. We are going to cover 6 things.

•The three phases of renewal
•Four non-negotiables of a senior leadership team
•Process versus programs
•The game plan (one of the workshops covered this in depth)
•The three 'Ables' of ministry
•Three critical success factors for ministries

RH: How many days do we have to do that? It's going to take a while. You know, it's interesting, because as we were planning for the conference and were preparing staff for the workshops we realised some of the things we don't do anymore, and some of the things we are doing we are looking at transitioning, so should we stop what we are doing and go back and live out who we were when the book was originally written? No, because we are living this in real time, and what's so fun about this and what we want to communicate today is this spirit of learning that takes place on our team. It's really fun. What is really cool about it is we have no idea what God is going to come up with next. God is God. He is in charge. And the Holy Spirit animates our ideas, our hopes and our dreams in ways that we have no idea where the next wave is going to present itself. So it's been really fun learning together in this culture of health, and it does include a lot of conflict – as Dan said – but it's fun conflict, because we love each other, we love our team, we love our parishioners and leaders and we are committed to the goal, and so the first idea doesn't rule the day, it's the best idea that we want to rule the day. So we want to share with you what we've learned, but we also want to communicate to you a spirit of being open to how the Holy Spirit wants to empower your team with even better ideas. That's what we want to communicate right now more than anything else.

The Three Phases of Renewal

FJM: At this point, this is ¼ theory ¾ coming from our experience. Why do I say that? Because I believe in this journey from maintenance to mission. We haven't completed it yet, we're not fully there, we're still in process, but out of our experience we've discerned what I believe are 3 distinct phases of renewal. Now I've got an image of a sailing ship up there. I'm not much of a sailor, but imagine a trans-Atlantic voyage. There are 3 phases to a journey isn't there? There's when you go out and you go to the point where you can no longer see where you came from. Remember the 'Lord of the Rings'? When Sam says, 'Mr Frodo, if I take one more step I'll be further away than I've ever been before'. Well, this is in a sense the end of Phase 1. And the middle phase, of course, is the whole part in the journey where you can't see where you've come from and you can't see where you are going. And the third phase is where someone shouts 'Land Ho!' The end is in sight. This middle phase is where we find ourselves at St Benedict's parish right now. We have a sense that we're halfway through this middle phase. And I'll tell you, it's sometimes scary. Have you ever seen 'Mutiny on the Bounty'? You know, it's the middle phase, where you can't see where you are going and you can't see where you came from that you begin to think, 'Are we doing the right thing: Are we crazy?' And maybe some of the crew might begin to think of mutiny.

FJM: But I think that these 3 distinct phases are very, very necessary, and I just want to speak briefly about what they are. And I want to use a good old Canadian symbol to talk about that. Now I know that some of you cannot relate to this (image of men pushing a snow-bound car) but when a car gets stuck in the snow there's a technique to it you see. There's an initial phase where you have to rock the car back and forth, you've got to build up momentum and get it going and you need 3 or 4 people, and at one point when you have enough momentum you give it a big heave and it starts moving. And what's really cool is when the car starts moving you kind of just walk alongside it. You can push it with one hand and it's really easy, but the other thing you need to do – you need someone at the steering wheel. Because if you don't have someone at the steering wheel, you are in big trouble. And in a sense, that's Phase 2. And in most Catholic parishes, when it comes to discipleship and evangelisation (and we've already identified that the primary task of leadership is to change culture: is to lead cultural transformation) that initial phase is about getting momentum, enough momentum to overcome the inertia, and that requires a lot of building momentum, back and forth, a lot of brute force, a lot of repetition and a lot of pushing. But just like when the car gets freed from the snow once it starts moving, you don’t keep rocking it, you've got to change what you do. You've got to change how you do it. Now we didn't know this when we started off. In many ways we didn't know what we were doing. We just knew where we wanted to go. But we knew that something was up.

RH: It's interesting as well. It does take a lot of momentum. It takes a lot of teamwork to rock the boat. But do you know what it takes? It takes a lot of trust. Because if the people in the parish don't trust that you love them, and that you care about the people that they care about, then it's just a good idea. We need to care about people and we need to communicate that, and they need to see us loving them, Right? Because if people catch you loving them they are more likely to get behind you and help you in the direction you're going. But if it's all academia, if it's all good ideas on paper, then it's not going to get a lot of traction: it's love that wins the day. It's love that wins people over, and so one of the really cool things that Alpha does (if you haven't done Alpha, you should really try it) is that it gives us an opportunity for people to see us loving them. We love people, and they see us doing it 10 weeks in a row in Alpha, it is really creates a lot of people behind this car that we can push things in a direction. Wouldn't you say?

FJM: And the primary tools that we used to get that initial momentum were Alpha and Stewardship and having Stewardship Fairs. I cover all that in the book. So basically what you read in the book was this – how we got the car out of the snow. But then, once it started moving we realised we had to make a change, and someone once said that the hardest model to change is a model that works. Because it's working! But the truth is this: that because of the very fact that it works it will mean that you will eventually have to change it, because, guess what, because it works it will eventually stop working or it won't work as well as it once did. And that's what we experienced. And the 5 remaining points of this presentation are the things that we changed because of this.

RH: And what was that line that Carey Nieuwhof said that day when we went to see him? "Are you married to the method or are you married to the mission?" And sometimes what happens, especially when people have a conversion, they think that's the way to do it. Don't change anything, because it worked for me. It's really funny, we see it every time. We went from Alpha over 10 weeks to Alpha over 7 weeks. People lost their minds. And it was so funny to manage that because they were married to the "It's the 10 weeks". No it's not. There's a lot of things at play. So as people get used to things that work, it really is hard to change. So change is important.

FJM: There's a very difficult thing to communicate to our people. We said, trust us, we asked for your trust as we move forward and do these new things – and you know three years later we're saying, well, remember the thing that we asked you to trust us about? Um, err, we're going to change it. It's even worse when you write a book about it. Because a lot/some of the things I talked about in the book, we don't do anymore. But the principles are the same, the vision is the same, the values are the same, but the method is always going to be adjusted from time to time. So let's dip into what some of these things were.

Senior Leadership Team

FJM: You would have heard Patrick Lencioni talking about this last night (at the conference). Dominic Perri is here today from Amazing Parish and he's going to be doing a workshop. For those of you going to it – it's going to be great. This has been the single most greatest game changer in my life in the last couple of years as we finished Phase 1. Because, let me tell you something. I came to this parish. I've always had strong vision. My first hire was Ron who has been my sidekick through all this. He's the one who actually introduced me to Alpha many, many years ago. And we knew where we were going, we had a common vision, and I knew what my original strategy was going to be. Why? Because I had used it before in previous parishes, and it worked. But I had never moved into Phase 2 because I don't have those gifts. I get things going. I start things. I blow things up and start new things. But once they're going I kind of get bored and move on and start even more new things. And eventually I blow the engine, and the whole thing comes to a halt. So it required something different, a different way to lead.

RH: I heard it said in a blog I read recently that good leadership needs management and good management needs leadership. And Fr James is an amazing leader and he does blow things up, in a good way, because he wants great results, he expects great results, he expects changed lives, he expects staff and ministry leaders to do great things. And what ends up happening is often times his biggest influence is because you guys all invite him to travel all over the place and speak to your dioceses, and so we miss him a lot of the time, which is fine, we love to share him, but what happened was – that's when he'd have the opportunity to read really cool books and when he'd have opportunities to talk to people like you and get really inspired by good ideas, and then without any consultation at all, he would come back to our church and wreak havoc on us when we're already doing something. It was like, "Dude, what are you doing? Stop the madness. Why don't you ask some of us what a good idea is rather than asking everybody else out there?" And he had no idea he was wreaking havoc on our staff and where we were going.

FJM: The interesting thing is, you know, with the strategy that I knew, I knew this is what I wanted to do. The problem was as I said, it worked, and like Sam in the Lord of the Rings all of a sudden I realise, O my goodness I've never been this far out before and then I realised I don't know what I'm doing anymore. I honestly don't know what to do next. My strategy has expired. I need help. I need help.

We talk about 4 non-negotiables of a leadership team. These are very much reflective of what Pat Lencioni talks about in his 5 Dysfunctions of a Team. So we've kind of adjusted that a bit according to our experience, but it's really very much rooted in his teachings and we have some of his books here. And initially we tried to make our parish staff function as a leadership team, and it was at that point about 8 or 9 or 10 of us, and it just kind of wasn't working all that well.

RH: That's an understatement.

FJM: That's an understatement. Then we realised that the optimal size of a leadership team is really the pastor and 3 or 4 other people, or maybe 5 of them at the most. You can read about that in Pat's book.

RH: Was it fair to say it was working for you? Because you travelled and stuff, it was giving you an opportunity to get updated from other people and is it fair to say it was probably feeding your needs? At the time, in terms of meeting in a bigger group. Is that fair?

FJM: Yes, I think initially when we had staff meetings before we moved into Pat's methodology we would have weekly staff meetings. We'd pray together, and we'd have some time of sharing and we'd have updates from everyone, and that was good because I was travelling a bit and it kept me on track with things. But then we did change how we did things.

RH: And it's really important. And I want to point out to the pastors to hear this. It might be working for you, but if it's not working for your team, it's not working.

FJM: I was really excited. I was gone probably about 25% of the time. Was that good or bad?

RH: We've got it all written down. It was.

FJM: I'd be almost like proud, O yes I can be gone 25% of the time and my parish is great because I've got great staff and they're doing great, and I think I remember it was you Ron who said, pulled me in and sat me down and said, 'We're not doing great'.

RH: True enough, and to be honest with you and to be transparent, 2 years ago we were toxic. Our staff culture was toxic. It wasn't a fun place to work, there was a lot of dissension, there was a lot of water cooler talking going on, frustration was high. People were on the edge of burn out. Now we love Fr James, we love his mission, we love his passion, and yet, just because of the way he's hardwired he wasn't able to see that we were dying trying to keep up with the things he was blowing up and doing.

FJM: And I was having a blast. I'm loving it. When we talk about the 4 non-negotiables, this is No.1 Unanimity of Vision. We talked about this: vision is where you are going. And if you are going to form a senior leadership team, that close group that's going to meet with the pastor every single week to hammer out your tactical issues, the implementation of strategy, and even some low level strategic stuff (because we work out broad strategy with our pastoral council) you need to have unanimity of vision. You've got to have absolute commitment to where we're going and there has to be absolute intolerance of a different vision. Because if you're in a canoe in the middle of a lake with 3 people, and one person wants to go to the north shore, one person wants to go south and one wants to go east and west, and you all start rowing, guess what's going to happen? You're just going to go round and round and round in circles or tip the canoe. When you have 2 visions, you have division, and division at the top will divide the entire team. But the amazing thing about it is when you have unanimity of vision it opens the door for what Pat talked about – to have healthy conflict about other things.

RH: Fr James, if I could just say too. That doesn't just go for the senior leadership team. That also goes for the rest of your staff and your ministry leaders. You have to raise people up into ministry who have a common vision because they can be in the parish undermining everything you're doing. And so they might be great people, but it might not be a great time for them to be in leadership because they might not be on board with where we're going. And it's OK to remove people from leadership because that toxicity is what tears down churches and makes them less effective.

FJM: The 2nd non-negotiable is Balance of Strength, and this is absolutely fundamental. Last night Pat talked about the different tools you can use, DISC and Myers Briggs. We use StrengthsFinder from Gallup. We find it's a tool that came our way and it's been very enriching. We really recommend that you check that out. Basically we have this myth of the well balanced person, right? You know in the seminary we were formed to be well balanced. Well, guess what? There's no such thing as a well-balanced person. No such thing. We are all weird. But there is such a thing as a balanced team. I've got real gifts. I've got leadership gifts for influencing and vision and communicating vision and getting things going, but left to my own devices I blow things up. In the end I'll blow the engine. And I will drive everyone into insanity because I've got blind spots. I've got a whole bunch of blind spots. I'm also a terrible coach. I think I'm just too impatient. I'm just not good with that. And we found our staff were getting frustrated with me and just a whole bunch of stuff I'm not good at. I'm not 7 foot tall. And here's the great realisation – that everyone is gifted, everyone has particular gifts. You have leadership gifts that I don't have. And I really believe our parish…God was able to use our parish to bring us even further because we had the grace to bring a team around me that complemented my gifts. Sometimes pastors will bring a team around them and the people have all the same profile. You see we all have blind spots, and as I said last night the problem with blind spots is you don't know you've got them. And we need a team that will compensate. You know, again whatever tool you use you generally have those 4 quadrants. Make sure that those quadrants are covered.

RH: Just to give you some insight into our team. Now Fr James is really strong on influence. I'm really strong on relationships, Kate is really strong on executing and Rob is really strong on strategy. So that 4 of us that cover all 4 quadrants of what you'll find in 'Living Your Strengths' book. Where's Fr Simon? He's on the senior leadership team.

FJM: It's a great balance and it's an incredible gift. Now here's the thing about unanimity of vision. If you have total unity in vision it allows us to engage in healthy conflict, not about the vision, but about how we're going to get there. You know Pat when he's writing says that you should mine for conflict, because the more truth we can get on the table, the more perspectives from people who have our blind spots covered, the better decisions, the more information we are going to have to make the best decisions.

Healthy Conflict and Trust

FJM: And healthy conflict is a risky thing. We heard last night that's why you need to have trust and vulnerability. We are going to talk about that as well. But we have. I have to say that the 3 hours we meet every week (3 hours, O my goodness!), the 3 hours are the most exciting, fun, difficult 3 hours of my week. It's incredibly life giving. We have a blast.

RH: We do. I'd just like to say I only like mining for conflict when they are his ideas. I don't like mining for conflict when they are my ideas because I don't think it's appropriate. He's the priest, he can handle it.

FJM: We take conflict so seriously that this is a standard piece of equipment (shows a nerf ball blaster) at our senior leadership team meetings.

RH: And the thing is, his attention span is…and he gets bored easy, so he starts shooting people at random for no good reason.

FJM: Sometimes we are on the floor laughing. Here's the thing. We commit together, we pray together, we put up the white board, we have a quick report from our different teams, some stuff for accountability, but the main focus of our discussions are the decisions that need to be made around the implementation of our strategy, when we are not sure what to do. And I mean this in all humility, it's not like we can call the parish next door and say, 'What are you guys doing for this?' They're like, 'Huh? What are you talking about?' So we don't know. And we have some amazing discussions, and Pat talked last night about accountability. And I want to tell you this (and I'll just put the 4th one up, it's self-explanatory), vulnerability and trust. Because it gets real. We have sometimes very heated disagreements. We get upset. We get that silence. And we stop and say, what just happened there? Could we just talk it through? We don't let anything like that pass. It's very vulnerable and I'll tell you it's incredible, it really is. We talk about accountability because we will have decided, this is the principle, this is what we're doing and often, OK, sometimes I might come in with a decision and I want it to go this way, but deep down I know it is not in line with what we agreed a couple of meetings ago – and these guys don't let me get away with anything. And sometimes, and I'm going to be very, very honest, in the midst of this passionate discussion because its right there on the table – and remember it's not about vision, it's about how we get there, there is sometimes a part of me that wants to say, 'I'm the priest!'. But you know, I could do that and there's ways to say that verbally and non-verbally – and we don’t get away with it – you get called out on it. I get called out on it. Let's be clear that the goal of senior leadership team is not to come to consensus. We don't try to find consensus. If there's no clarity on what we've got to do, I'm the pastor, I'm the leader, I've got to make the decisions, but as Pat said if people have been able to invest in the process, they're going to buy in. But I know this, that if I was ever to abuse that authority – you know no one in that room is there for the pay, they can all find better jobs somewhere else. They've given their lives to this too, to this vision, to this dream, and for me to do that would be an act of violence, and beside the point 99.9% of the time they're right anyway, and I know it. And it has been an incredible experience.

RH: And that goes for us too. We come in with great ideas, but we always leave with the best idea. And I was the last guy to get shot down in a ball of flames in a senior leadership team meeting, and it was painful. It was really painful for me because I put a lot of thought into it. I did all the pre-work, I did all the discussions, I know where we're going, I know what we're doing, and these guys didn't agree and it drove me bonkers. And I left and we just had to pause it. Fr Simon in his wisdom said, 'Guys why don't we just pause this?' because it was heated, it was, you know, I was blowing my stack. It wasn't healthy, right? That happens sometimes. And we had to walk away and as a day or two passes I'm thinking yeah, they're right. Doh! I hate when that happens.

FJM: You see it's about passion, right? We talked yesterday about the splankna, remember? You know, the feeling you get when you get passionate people who see what you don't see? And I'll tell you, it's amazing. And to my brother priests, when I first realised I had run out of strategy, I felt so alone, because I'm the pastor I've led them this far out – like we can't see the shore anymore – and they're looking at me, and I don't know what to do anymore, I don't know what to do next. I've got to pretend. I'm alone. And since we formed this team and have been living it this way, it's been absolutely profound. There is no decision – I want to speak even to the bishops here, because I think this model we desperately need it in our church – there is absolutely no decision in my leadership that I am left to work through on my own. No decision whatever. Nothing. We want to work it out together, and no one's after my job, and it's been an incredible experience. You don’t have to be afraid about losing the authority in all this.

RH: Can I say something to that too? You spoke to the priests and bishops. I want to speak to the lay people here. Can we love our pastor enough to let him make the decisions around who those 2 or 3 people are? Again, it might not be you. You might be here, and an important part of your staff or your volunteers or your leadership, but if your pastor needs people around him that can help him to be the most effective pastor possible, can we put our egos aside and let him make that decision and then support it? Whether we are on it or we're not? I remember talking to you and pleading before we got there, pleading Fr James, who are your people? And I don’t care if I'm not one of them, but you need them.

FJM: And by the way, that conversation took place several years before I knew what Ron was really talking about. I remember we were actually in Royal Albert Hall in London and he was saying, 'Who are your people?' 'Who are your team?' I was like, 'Ron, I don't know what you're talking about'. And he saw it. And many of the other staff saw it long before I did. Let's move to the next one, I think back to those three Phases.

Process not Programs

FJM: Remember, what we're covering in this chapter is Phase 2 stuff. If you are here today from a parish that hasn't really begun to do anything to move from maintenance to mission, remember your focus is going to be Phase 1. So take notes, but put it aside and go back to it in time. Because the rocking and pushing out of the snow, you've got to do that. If you go into a parish that has no culture of discipleship and evangelisation and start doing this stuff it will blow up. You need to do Phase 1. But if Phase 1 works, you've got to move to Phase 2. And we had the first couple of years doing stewardship initiatives, we had tons of stuff going on. I think we had like 73 ministries one year and 76 programs of faith formation, for adults, children and families.

RH: And we'd be at staff meetings and someone would ask a question, 'Hey, who is responsible for that ministry?' I didn't even know we had that ministry.

FJM: I loved it, it was great. I was having a ball, you know, the more the merrier. That was my philosophy. And it was kind of like, something for everyone. Like when you go to MacDonald's and there's the full menu and you can take your pick, and in one sense I do believe that in that initial phase we needed to do it like that, but once the car got moving, once evangelisation and discipleship, more people like Laurie and her family, and people having conversions, hearing testimonies, the more that just became normal, we had to shift it. Because it's not just about random programs that aren't connected to each other. This is the thing, like people would do stuff, so we had a lot of stuff going on, a lot of busyness, but the question is, 'What's it all about? What's our purpose?' It's to make disciples. And we define our purpose statement, you will see it all over the place: 'To form disciples to joyfully live out the mission of Jesus Christ'. That's our purpose; not to be busy. I mean we might be busy making disciples to joyfully live out the mission of Jesus Christ, and that's good, keep doing it. But we can be busy doing a whole bunch of stuff that's not making any difference ultimately. And so this was another thing that we had to do.

RH: It was interesting. I was in the pharmaceutical industry and I was running into the hospital and Fr Owen Connolly was the chaplain there. And he said, 'Ron, how are you doing?' 'Hey, Father, I'm doing great, I'm so busy' and he took my arm and he was so sincere and he said, 'Ron, busyness is not a virtue'.

FJM: One of the things that I had to basically repent of was my 'the more the merrier'. I honestly, to be brutally honest, I think for me, I like the chaos, I think my own needs were being met by that, I think my own ego loved 'Look how busy we are, our parking lot's full all the time, we've got every room at the school..'

RH: That's not hard by the way; it's a small parking lot.

FJM: So I had to repent from a 'more is merrier' to a new philosophy called 'less is more'. Think about when you go to a restaurant, the best restaurants. Do they have 20 page menus or 1 page menus? The point is we can actually accomplish more for the kingdom of God by doing less things and doing them incredibly well, rather than doing a whole bunch of stuff even a little bit well, or oftentimes poorly. We can accomplish more. God can accomplish more in and through us by doing less things, especially when those things are the things that actually work. A couple of weeks after we were talking about this, I actually went on the internet and googled the name 'less more' and I found a photograph of a guy from the 1940s. His name is Les Moore – so we printed it off and framed it and it hangs in the room where we have our senior leadership team meetings and actually if you walk around his eyes actually follow you everywhere you go. And if you start a suggestion, 'Hey, I've got a great idea, how about we do this?' he actually shoots lasers out of his eyes and gives you a hundred volts. Because as many of you know, it is in one sense hilarious. But it's relatively easy to say no to a bad idea, but there's tons of good ideas, and every single week – especially when parishioners start waking up and taking on the mission and getting excited – they're like 'Woah, I've got a great idea' and every day there's lots of good ideas coming for us. And when I first started I would say, 'Yes, great, go for it', I'd just light fires everywhere. It wasn't such a good idea after all.

RH: In fact, we begged Fr James to no longer say 'Yes' to anything, but to say instead, 'That's a neat idea, you need to talk to Ron', and I say 'No'.

FJM: The next thing we want to talk about is the Game Plan. You've seen these pictures. I'll let Ron introduce this concept.

RH: So an archaeological dig, sometimes you'd think they happen by mistake, don't they? Maybe a big back hoe making a building or clearing something and all of a sudden they maybe bump into something that they think might be important, and then all the tools change, right? They get rid of the back hoe, they stake everything off, and they start painstakingly uncovering things to see what's underneath. And in many ways, well, it was already there, and we're just uncovering it. And with this spaghetti approach, with this busy approach we were taking at St Benedict's parish there were some things working great, somethings working well and somethings not working at all. And at one point during this second phase – that is all about nailing down the process – we started unearthing, removing the distractions away, to see what is really working. And I know at that time I was working with Tanya Rodgerson, who was previously with C.C.O. She was a staff member here and she was a genius at helping us see through the chaos and the busyness and the clutter to see what is actually working. And the Game Plan, it was unearthed, and it has allowed us to stay laser focussed now on forming disciples who joyfully live out the mission of Jesus Christ vs 'Oh man, I'm so busy'.
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FJM: We had always had a sense of the basic movement of the Game Plan and I've got to tell you this story: that 5 ½ years ago within my first 2 months in this parish, I went to a meeting of church leaders. There were 10 churches, Catholic and non-Catholic, and I had my parishioners with me and we were asked to think about our vision for the role that Alpha would play in the renewal of our church. And I was great, getting ready to write something down and the presenter said, we want you to draw a picture, and I said, 'Man, I hate that'. It turns out that the guy I was with, his whole life ambition was to be a cartoonist. So it was great, but we sat there and we thought things over and I said to him, 'I have this image of a pump, and the handle of the pump is the Alpha question mark', because I really believe that at least at this point Alpha is the best tool that I've found to help evangelise people; people from the pews and people from outside the pews. We've always brought both together in our Alphas. I think that is very, very important. And to pump them into a discipleship process so that's the image that comes to me – a pump that is pumping people through. And he said to me, 'Wow, the image that came to me was a church building filling up from the inside with water and when it reached the level of the windows, exploding the windows and flooding the city. So this is what we drew – or rather what he drew. My contribution is the written reference to Ezekiel 47 up there beside the church. And at the top, that's not a flying fish, that's actually Nova Scotia, the blue part being our diocese. We said our vision was that by pumping people through Alpha and evangelising and discipling them our church will slowly fill up with missionary disciples who will spill out and touch and change our city. And what absolutely blows me away is the fact that a little less than 5 years later that flow of water has somehow touched many of you, to bring you here today. So that was an amazing vision that God put on our hearts and it really was the beginning of a Game Plan. You've seen this poster in our foyer

Invitational Culture: Alpha: Alpha Team: Connect Groups: Ministry: Discipleship Groups: Worship

What we struggled with was a representation that communicated process but wasn't linear. That was very important to us. It's not that you do this, then you do this, then you do this. We also wanted a process that had multiple on-ramps. So this is basically our fundamental strategy in making missionary disciples. This is not just for the people in our church. The starting point is invitational church. Yes, we want to invite those in our pews who have not yet encountered Jesus personally, experienced the power of the Holy Spirit, who have not yet become missionary disciples to take Alpha. But we want to have an invitational culture. You heard about Hayden inviting everyone. That's what we want. That's what we celebrate at our parish. Whether the people say Yes or No, that's not our problem. Our call is to invite. And here's an important thing. Here in our context in Nova Scotia, Canada, and Canada, I think is a bit more advanced in the process of secularisation than the United States – so our fundamental interface with the unchurched is not the weekend experience, it's Alpha. Because I believe there are limits to what you can do (you can still do a lot of things) but in the end it will still be a bit strange because I don't think the Eucharist was meant to be a frontline tool to evangelise. That's why if you look here, (at the Game Plan), worship is at the very end. Now that doesn't mean that we don't recognise the presence of unchurched people in our weekend. We don't have signs up saying 'Only Committed Catholics Allowed'. And we try to maximise our weekends with the 3 H's, Hymns, Homilies and Hospitalities. And often a lot of people will start coming and then take Alpha. So we try to do both, but this is our primary strategy.

RH: And it's interesting too, because at one point we did have a couple of different models that we were wrestling with and we were just about to embark on a particular journey of communicating where we were going when I was brought on full time – just about 2 years ago – and I'd realised that it was a clash of two different influences and it wasn't going to work, and so fortunately  we were able to hit the pause button before we launched it – and it was such an important piece because where we were really falling short is at the very top, the apex, which is connect groups. Connect groups are where Alpha alumni go to connect and to grow. To grow how? To growth in all of the gifts and also in the gifts of the Holy Spirit, and it's out of that model that we have our very most trusted leaders as connect group leaders who then pastor, small 'p' pastor a small church because you (FJM) can't do it. I can't do it. But we want to care for you individually, we want you to be loved and cared for. Like how many priests here often, or occasionally, get a telephone call from the hospital? 'So and so is here, they would like you to come down and visit them or anoint them or what have you', and that's really important. But I tell you if you belong to a connect group and you go down, your health goes down, you've got 30 people around you providing food for your family, visiting you at the hospital, praying for you, and yes you will call the priest.

FJM: Yes definitely we have the sacrament of the anointing of the sick once a month, we'll anoint 120 people, and we do go out to homes and to the hospitals for sacramental ministry, but that's a whole other topic. They're about the demands that this is going to mean for our model of priestly ministry, where the pastor is the personal chaplain of everyone. If we cling to that model of ministry we are never going to be able to lead anything like this. So the traditional ways of belonging to our church and having a sense of belonging was often a personal relationship with the priest – and if you are in a church of 200 people or less, that's actually what you should do, you should keep going, because that's the model of leadership appropriate to the size of your church. But if you are a church of over 500 you need to change that, and definitely if you are a church – we get a weekend attendance here of between 1500 and 1800 people on a weekend and probably have about 2000 'regulars' – that model is not going to work. And if it does work, 2 things are going to happen: the level of pastoral care is going to be pretty small proportionate to the size of this church: and I'm going to be dead in 3 months: and all the growth that we've got is going to be coming to a standstill. And so we see this process as an invitational culture. You heard about the Journey of Hope, inviting people to a pre-evangelisation program, we've used the Marriage Course, the Parenting Course, Prayer Breakfasts, but ultimately the goal is to get people into Alpha. We do Alpha several times a year. We have lay witnesses. We constantly invite, invite. I invite people as well. After Alpha our goal is to get as many people as possible either back on the Alpha team or into a connect group. Because Alpha team is our basic leadership pipeline. You can only be in the Alpha team circle for a couple of years and then we literally fire you. You get moved on. Because a pipeline can only function as a pipeline if it keeps flowing, if people come out. And this often happens in churches, people often own their ministry and they block the pipe. And see we want – you heard about Laurie – essentially Laurie was formed in her leadership through the experience of Alpha team, so that when we fired her we said to her, 'What's the Lord's call on your life?' and then we came around to her and equipped her for this new ministry. You see connect groups (on the Game Plan). When I first started doing Alpha many years ago my primary concern was to fill in the catechesis. So that was it, get people through Alpha, and those who have – or have had or have been touched or have had an experience, let's bring them in and let's fill out the theological picture. That was my primary concern. But I still realised at the same time that we lost a lot of people. Those of you who have done R.C.I.A., do any of you lose people after the Easter Vigil? Happens all the time. And I became convicted that we need to focus primarily after people are evangelised into getting people into community, authentic Christian community, where, as Ron said, they can grow. So connect groups are primarily about connecting, they're about community, where people are loved and known and supported and are accountable to and for one another. And when people are caught up in a web of relationships, then they've got the rest of their lives to grow.

Ministry. We call everyone into ministry. Anyone can enter a ministry. We'll still invite people back to Alpha. We are seeking to have ministry shepherded from within connect groups. Ron, how many connect groups do we have right now?

RH: 13, I believe. We just had 3 new ones. 2 new ones, and I'm hoping to close another deal – right after we're done talking – and start our next one. But it's not growing. It's not keeping up with demand. Our demand far outweighs our supply, but it's really important. One of our values is we will not grow at a pace that exceeds the leaders that God reveals to us and raises up. Because I don't want to do anything poorly, it's important we do a great job. So we will not start something until we have the right people to lead it, and it's hard.

FJM: The next symbol is Discipleship Groups. It looks like a little flower or like 3 people gathered around a book. These are our small groups that are focussed on content. This is where our catechesis happens; adult catechesis, bible studies, different programs, and unlike what we did in Phase 1, where we had everything in the building with these big groups, we have decentralised this. All of the connect groups happen in homes. The discipleship groups, the majority of them happen in homes. Small groups between 4 and 10 people who will gather for some program whether its 4 weeks, 6 weeks, 8 weeks, 10 weeks. And the number of groups will fluctuate. Last Lent I think we had about 90 groups meeting at homes. We try not to manage this as much, because it would be impossible to manage. We want it to be impossible to manage. Because we want to say, 'grab 3 or 4 friends and gather for coffee and watch a DVD and talk about it'. That's it. We will vet resources though. We want to vet what people are watching, you know, we don't want any crazy stuff, you know what I mean. So, we're still kind of implementing this, in changing that model, but it has already started to bear fruit.

And finally, the final piece is Worship, and you'll see it’s the chalice and host are someone doing this, (person with raised arms) symbol of worship because the Eucharist is meant to be the source and summit of the Christian life. The problem is that in most of our parishes all we do is the Eucharist. The only experience of Christian life people have is the Eucharist, and it is not the source of anything, it's not the summit of anything, and the life, the vitality that can come through the Eucharist is blocked. And we believe that when people live the Game Plan to the fullest that's when worship will truly come to life.

And I think of someone like Laurie and her family, I mean, a perfect example, you know she was invited, she experienced an invitational culture here, she eventually did Alpha, she did her time in the Alpha team, she went into a connect group. (In fact I understand that Alan and Laurie are actually in 2 different connect groups – it could be a possible source of divisiveness to which connect group they might eventually end up in together.) Involved in disciple ship groups and then finally worship comes to life, and then ministry, involved in ministry. So it's been an incredible blessing for us.

We have 5 minutes and we've got a few more things to cover, but here's a picture of our family friendly connect groups, and I wish I had time to tell you the story of every person in this picture, because as you'll see Johnny B there, there's Laurie and her family at the back there, it's such a delight. Hundreds and hundreds of these gatherings have happened over the last number of years, and I think I've gone to 3. I was at one a couple of weeks ago, and I just ate food and prayed, and as we were singing and praying together there were babies crawling over my feet – I was in heaven. It was just such a joy to see this happening.

The Three Able's of Ministry

FJM: This actually came to me, I was thinking about this and it's not new, per se, but the idea of the 3 Able's of ministry, and the first one came out of the experience that we've talked about. The others followed. Sustainable, Scale-able and Transferable. We just want to say something quickly about it. Sustainability, this was Ron's big thing in calling me out, because, well, you tell the story.

RH: So Fr James' health actually wasn't so good for the first number of years he was here. He would get a virus of some sort, and it would take him down big time, and that would happen several times a year, and plus he'd be travelling and things like that. So he physically was not healthy, his schedule and all the other demands he had, plus the pressure of being a pastor of a big parish like this was hard. And he wasn't healthy and he knew he wasn't healthy, and people came along side of him and helped fund a consultant to come and help us restructure, which was wonderful. And he started getting healthy, because we had a healthy structure, which allowed him the support he needed to get healthy. And his physical health even got better, and that was great, but our staff – at the time I mentioned – they were burning out too. So he was healthy but we weren't healthy, and so, I'd say, OK I'm glad you're doing good, but we're not. It's so good for you.

FJM: I was so happy. I'd tell, 'I'm feeling so great everyone', 'yeah, well, we're not feeling so good'.

RH: And so we realised that we needed to stop every now and again because we red line here. We work really, really tirelessly. We've got amazing both volunteers and staff that give like you can't imagine. And we need to care enough about them to see when they're red lining and we need to say, 'How are you doing?', 'What's going on?', and 'How can I help?' We need to be sustainable, which means healthy, as individuals and as a staff team, as leaders and volunteers.

FJM: Healthy things grow and bear fruit.

RH: Amen.

FJM: The second thing is scale-able. Why does something need to be scale-able? If you're innovating and looking to create and establish a model, create something from the start that is scale-able, that can grow. Why? Because if your church is healthy, it will grow. If you have a missionary church, it will grow. You heard Laurie's story about her ministry. She started, she found one other person, within a year she had raised up other teams. They were able to multiply these courses. It was set up from the start to be scale-able. And if we have ministries that are running that are all focussed around one person, who is running around really, really busily and not calling out other people, not raising up other leaders, it's not going to grow. And your proportional impact is going to be very little in the larger organisation, even though you're very, very busy. So make it scale-able.

And finally transferable.

RH: That scale-ability thing, if I could just speak into that for a quick second, I know we're running out of time. If often does start with one person. And they're really good at something and we have to figure out why they're good at it. They often don't know why, and we help them figure it out and it only then does it become scale-able. Because sometimes people are just really good at stuff and we know that, but we've got to figure out why they're really good at it, and sometimes it's partnering up with them to understand it, and once we do understand it, then we can give it away, and that's the transferability piece. Like once we understand, then we become consciously competent. Ken Blanchard has a great book, 'The One Minute Manager' and stuff and he talks about those principles. But once we became consciously competent and knew why, we became really good. Then we can teach other people and give it away. And one of the things that we value here is to become a blessing, as much as God calls us to, to anyone who asks. And that's part of the reason we like to have churches like you understand what you are doing that works well, so you can bless your local diocese. So that people when they come to you – not when you go to them, unsolicited advice never works…

FJM: It doesn't work. I tried it.

RH. Yeah, you did. (laughter) You got shot down like a ball of flames. It was awesome. (more laughter) I told him not to do it. He did it anyway. (more laughter) He thought it was the Holy Spirit. It was indigestion. (more laughter). But when people knock on our doors we want to pour ourselves into people, so that they can make church work. We just love the church, don't we? We love the church.

FJM: Here's the thing, you know. As I said at the end of yesterday morning I'm sure, I wish I had an hour to spend with every single one of you here. Because I know there's things you're doing in your churches that we could benefit from, and learn from, especially if you're innovating. But if you've made the decision to move from maintenance to mission, and you do find something that works – and by the way for everything you find that works it takes about 3 false starts or mistakes to get there. But don't be afraid of taking risks. But when you do find something that works and bears fruit, we have a responsibility to communicate that to others, and to ensure that from the beginning when we construct a model of ministry to be a part of fulfilling our strategy and purpose that it should be transferable. That we should be able to say, 'here's how it can work in your context'. Finally we are just quickly, I'm going to ask Ron to speak about 3 Critical Success Factors for Ministries.

RH: And the 1st thing is, and we communicate this to all our ministry leaders. You need to be healthy. 'Health vs Toxicity'. Just because we are doing the Lord's work in the church doesn't mean we are healthy. Toxicity can reign in churches, and it stifles everything. So we teach people how to have that talk. Within team environments do we want to be healthy or are we going to let toxic rule? Because culture is created by two things: what we reward and what we tolerate. If we tolerate toxic behaviour, then that's the bed you made, and you actually deserve it. So root out toxicity. We demand health. And we get toxic from time to time, and we need to call each other out, and love each other enough, the mission that we're on can't. I always say, everybody has a bad day, but when a bad day turns into a bad week, a flag should go up. And a bad week should never turn into a bad month when you are in leadership, because there's too much at stake, and I need you to love me enough to call me out when I'm toxic.

The 2nd thing is a 'leadership pipeline'. Understand your ministry. Understand the different roles in that ministry. Rank them in terms of influence and responsibility. Your early entry points should have low responsibility and low impact. But the more you move through a pipeline, you grow in impact or influence and responsibility. But you need to define the different places because once you've defined each role, what it takes to be good at it, then you can have a great culture for apprenticing. Because now you actually understand your ministry, what's required at each phase, and how you need to grow people through your ministry. It was Rick Warren who said, 'don't use people to build up your church, use the church to build up your people'. What if we applied that to ministries as well? We want to make people great here by being a member of St Benedict's parish and what we do.

FJM: Ron began this morning by talking about whether we have the capacity to learn, the willingness to learn, whether we are teachable, and in truth, some days we are, some days we're not, especially when there's ego and there's pride and we may have, you know, come up with this great idea. Something we thought was great, and it turns out it's not so great and rather than having an honest conversation and backing away we double down. But sometimes it's not just bad ideas that are a threat to this, or bad models of ministry, but again, if you get something that starts working - eventually it's not going to work, and we need to be willing to allow ourselves to be pruned, and to allow our ministry models and our leadership structures to be pruned as well and 'pruning' is always a painful reality. It's always difficult. And yet Jesus says, you know, 'I will prune every branch that bears no fruit, it will be cut down and put in the fire'. But here's the thing, 'Every branch that does bear fruit, I'm going to prune it.' Why? So it will bear even more fruits. See it's not enough to have a good plan or a good model or something that's kind of working. If it's kind of working, let it be pruned so that it will work better. Let it be pruned again. Because as Ron said, we owe it to the Lord, to the mission of the church, to be the best that we can so that grace can build on nature. It's only the Lord who ultimately produces this fruit. So the question for us this morning is, 'Are we willing to learn?' I'm saying this to a bunch of people who have travelled to come and learn, so praise God for that.

So let's stand together and take a moment just to reflect on our ministries. I want you to think right now of everyone back home, your home parish, your staff, your ministry leaders, your volunteers, and let’s ask the Holy Spirit to reveal to us, to bring to mind to whisper in our ear, our hearts and our minds anything that we need to prune, even the things that might be working, even the things that are working. Does the Lord want to prune it, so it can bear even more fruit? So let's just wait, let's just ask the Holy Spirit to come as we did yesterday morning. I invite you to just close your eyes and just, if you're comfortable, to open your hands to just pray 'Come' in the silence of your hearts. Come Holy Spirit. Come Holy Spirit. Come into this place Lord. Speak to us now Lord. We come with expectant faith Lord. Come Holy Spirit. Holy Spirit you are welcome here. When the Holy Spirit comes, He will speak truth into our lives, and into our ministries and convict our hearts. (music)

You are welcome Holy Spirit. Come, Come Holy Spirit. Speak to us Lord. Speak into our hearts as we imagine our parishes, our ministries, our staff, those at home, even those who are here with us Lord. Convict our hearts right now. What do we need to stop doing? What needs to be cut and removed? What needs to be pruned Lord? Speak now, into our hearts, convict our hearts.

RH: I just invite you to, as you are praising God, as you are making space, to just to, if you've never just put your hands up before or just as a sign of openness. I see this hole here, and God just pouring His grace and mercy on us. Just allow, like Fr Simon talked about in his homily the other day, let it rain down on you. You don’t have to do it, but if you've never done it before allow yourself the freedom as you're singing this next verse to just raise your hands. Come Lord Jesus.

I just get this image while we were praying, this beautiful image of just being in a big field, with flowers all over the place, and just dancing, just hands in the air, just so aware that God's just pouring His mercy, His grace, incredible freedom to just be yourself. You're loved. You are loved. You are loved. It's awesome. As we were praising I just see this field and I was just dancing, and God's rejoicing and just smiling. He loves you. Fr James used to have a dog, and he used to love to watch him run, because the dog was crazy, it just loved to run. You were meant to praise God. You were made to praise God, to experience His love and to give Him glory and praise. Thank you Lord. Let us just dance with You as we sing this (music)
We praise You. Let Your love just pour down on us, wash away our egos. Praise You Jesus. Praise You God. You are awesome.

FJM: Father we bless You and thank You. We thank You for this time of grace. Lord we remember Your word to us to not be afraid. Do not be afraid. And Lord I pray for the parishes here today who are looking at beginning Phase 1, and with everything that that means to push the car out of the snow, and Lord I pray that they may not be daunted because Lord, You are pushing with them. You are with them. Lord, I pray for the parishes who perhaps are on the verge of Phase 2 and might not know it. Lord, I pray that You will give them wisdom to truly know what to let go of, what to stop doing, what to focus on. And Lord, I pray for any parishes here today that who are moving towards Phase 3, because Phase 3 doesn't happen when Phase 2 is finished. That's the amazing thing, Lord, Phase 3 happens one person at a time, just like Laurie, as she is equipped for mission and off she goes. Just like Flavia, she's equipped for mission and off she goes, and like other people throughout the world. So Lord we bless You and thank You for this day. We pray through Christ our Lord. Amen.

(The remainder of the video recording has some housekeeping announcements regarding lunch, dinner and transport, and some more music.)
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You can view the recording at https://www.youtube.com/watch?v=bUtE9nbMsjE
This talk begins around 32 mins 40 seconds in.
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For a 16 page print friendly version, that has edited out some of the 'just', 'so', 'and', and other not fully necessary linking words, and has edited a few other bits to make it flow better, download the PDF below. The testimony that began the plenary session has been included, because it is referred to several times in the main presentation.

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​Personally I suspect that Phase 3 is corporate and not individual. That healthy things not only grow, they reproduce. Whether that is in birthing new movements and ministries, or whether that is pioneering new parishes with the right culture from the get-go, or both, we'll have to wait and see. 

Dear Friend, what you are experiencing in your parish and in your diocese is sadly rife throughout the world. Even though it has been a few years since I last visited your diocese, I recall that I came home and prayed very hard for each of the priests I came across.

I must have read 'Warning from the Beyond' at least 20 years ago. So it is time that I re-read it. What I do recall is that I made several changes in my life as a result of reading it.

When things have got to the sorry state where from the pulpit you are not encouraged to commit to Sunday Mass each Sunday, where you are discouraged from frequent confession, where the pulpit is used to promote things other than Jesus, where it is hard to pray prior to Mass due to all the chatter and where those in various service roles at Mass couldn't pass the dress code to get into St Peter's Basilica in Rome – then the only remedy is prayer, and lots of it.

Nobody willingly gives up an error that makes them and those they speak to feel comfortable and feel like good people. Only the Holy Spirit can make that happen. Talking to them, pointing out the errors, giving excerpts from authoritative documents to read isn't going to make a single jot of difference until the Holy Spirit opens their hearts – and even then it might be many months and years before they are ready to hear these things.

So prayer is absolutely essential.

But there is a danger that an 'us and them' mentality creeps in, 'the goodies and the baddies'. If it does, it will undo all the good prayer work. 'There but for the grace of God go I'. View them as a brother or sister in Christ who is in deadly danger and who doesn't realise what a serious condition they are in.

Here's the fight back plan:

Remember we are not fighting against our sick brothers and sisters, but against the evil agents who made them sick.

Firstly we have to have our own house in order.
Daily prayer, regular self-denial, Sunday Mass, Daily Mass if possible, monthly Confession, daily reading from the Bible, and daily reading from the Church's Magisterium (catechism, papal documents, lives and writings of the Saints), regular prayer with others, significant regular giving to worthy causes, regular outreach evangelistically, regular service to those in need, regular quality time spent with spouse and family.

Then we pray.

Firstly at every Mass, after the Our Father and Lamb of God, when the time comes for the priest to receive Holy Communion - that's the best time to pray silently and fervently for the Holy Spirit to work powerfully in the priest's mind and heart. It also makes it easy to remember to do.

If there isn't a group that prays the rosary before or after daily Mass, start one. Our Lady's message to St Dominic was that with the Rosary every heresy can be conquered. Parishes that have regular recitation of the rosary in their churches and Mass centres have done much better at keeping the faith than parishes that don't have this.

When someone comes across your path and whispers that they are unhappy with what is going on, invite them to come and pray regularly with you. Keep any grumbles to an absolute minimum and keep the focus on prayer and upon Jesus who has the power to change any situation and any person's heart, mind, soul, spirit and body.

Be open to the Holy Spirit. Beg Him for the guidance, spiritual gifts and charismatic gifts that will make the necessary difference. Human wisdom, elbow grease and ingenuity are as nothingness and straw compared to what the Holy Spirit can do. Listen for His promptings, discern what is from Him, then gather your courage and act upon it.

Start using some of these prayers and novenas.
Particularly pray them for priests and bishops and anyone in authority, especially school principals, teachers, youth group leaders, catechists etc

33 Adorations of the Cross on Fridays (contains a promise to soften hard hearts)

30 consecutive daily Holy Communions (contains promise of eternal salvation for a person whom you can choose)

Novena of Holy Communions in honour of Jesus, King of All Nations (promises help of the angels for the person it is offered for)

The 365 day St Bridget novena in honour of the wounds of Jesus (contains among other promises, promises of eternal salvation for family members)

Will you see any immediate impact from these prayers? Sometimes yes, sometimes no, but the timing of the answers to prayer is God's business. That He will keep His promises is certain, when He will keep them is up to Him.

Get into holy rhythms of life… Read up on the promises attached to the 9 First Fridays and 5 First Saturdays and make them the hinge of each month, and encourage others to do the same.

Message to an American mother of three, 'Apostolate of Holy Motherhood', March 15, 1987:
Christ Child: "I want all My children to practice the Nine First Fridays’ in reparation for sins and the Five First Saturday’s in honour of My Mother so that the tide of evil sweeping across the world will end in defeat. These two monthly devotions, if practiced faithfully by My followers, would alone win this battle, so great are their power in appeasement of divine justice and the eradication of sin and evil."

Then remember that God wants these sorry situations to change even more than we do.

Take heart and enter the battle.

Write Non Fiction In November : #WNFIN Day 5

This one is going to be a ramble, and we'll see where we get taken because after many, many tries I couldn't find the topic on my own.

Why is it that so many hopes end in a whimper and not a bang? Over the last few days there's been a 'prophetic summit' in another part of the country. I held out such great hopes for it, but very little has been released about it online yet. I started watching a video clip and found lots of thank you's, a collection of offerings and a bit of an altar call, and no sense of where the rest of the hour plus long video clip is going. So until I find both the time and the patience to watch the rest of it, it will be in the 'yet another disappointment' category.

But at gatherings like those are where our missing generations are. There's very rarely a grey hair among them, while there's very little health and vigour among us – just lots of wisdom, experience and well tested commitment. How could two such disparate groups come together without imploding or exploding disastrously? We know that God loves both groups, and unless there are partitions in heaven, they are going to have to coexist there somehow. Obviously God has a plan to keep harmony in His heavenly realm, so theoretically there is a practical solution that will work on this side of eternity too.

It is something that we need to work for and to pray for. It is not good for either group to be without the balance that the other group would give, despite how rocky the road to unity might be.

We must believe that our octogenarians and our nonagenarians are extraordinarily precious in God's sight, and that's He's not finished with them yet, and that they have a vital role to play in what God is bringing to birth in our era. They are the ones who have prayed and wept as they have seen children and grandchildren and great grandchildren, nieces and nephews, grandnieces and grandnephews decide to live as if God doesn't exist. If there is to be a massive harvest of souls, these are the ones who have prayed the price for it. Why must it be that those who sow in tears rarely get to see the harvest they worked so long and hard for with? Without these holy elderly ones and their prayers and sufferings our world would be much worse than it is. They are the ones who have kept the lamps burning and the lights on so that when the great return begins, there is something to return to.

This brings me to the modern generation of mums and dads. I will be unexpectedly facing a small cohort of them in two days' time. By and large we don't see them worship with us, but there's still just enough faith for them to bring their children to be prepared for the sacraments of initiation or – more likely - as an 'insurance policy' to get their children into faith based schools. These parents have been entrusted by God with these school aged youngsters, and He certainly expects them to be the prime teachers of faith in Him to these little ones. Sadly the children tend to get taught by parental example that sport and extracurricular things like dance classes and martial arts, as well as financial and social success are far more important than the things of the soul and the things of eternity.

How do we reach both parents and children? What can crowbar open their hearts to let the remembrance of God in with enough power to transform behaviour and morals? Only the Holy Spirit is capable of such a feat. Just diligent praying isn't enough. Sadly the most fruit I have seen is an occasional parent return once to the confessional, but never be seen again after the preparation classes are over or after the child reaches high school.

For this too God must have a solution if we pray and work for it. He alone knows what will unlock their hearts to Him, and we must seek Him for those solutions and strategies.

I do know that it is hard to deal with the anger resulting from so much wasted effort for so little reward and even less gratitude. Sometimes it feels like a swarm of locusts come to eat whatever they can find and then leave. We have so few able bodied faith-filled people to lead these sacramental preparation classes, and as you can guess the gradual demoralisation of these good people at the paucity of response to these magnificent sacraments of God is an ongoing tragedy.
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May He who has the effective solutions to these two big troubles of our age rise up and come to our aid! May He come swiftly and reply. May He put to flight and crumble all of the barriers the enemy has set up over the years. May we see Him work in power in this season and begin the great return of the prodigals. 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 Charles Whitehead and Bishop Sean Larkin, with translations in English and Spanish.
 
Charles Whitehead is from England, and a former ICCRS president. He has also written books about the renewal and the Holy Spirit. http://www.ccr.org.au/index.php/item/26-interview-with-charles-whitehead
http://www.iccrs.org/en/charles-whitehead-speaks-to-the-holy-father/
 
Bishop Sean Larkin is an Anglican bishop and part of the Anglican Expression of the Community of Jesus. https://www.kairos2017.com/speakers/speaker-profile-sean-larkin/ http://www.anglicanexpression.com/our-journey.html
 
This is the link for the video recording: https://youtu.be/IVhxnAeOZCU
 
Charles Whitehead: So good morning everyone! Good morning everyone. Now it's working. So I bring you greetings from England. There are many people here in Rome for this anniversary from England. So it is a great pleasure to be with you. My wife is sitting over there, and ah as you heard, she is a very committed Anglican, and we have survived marriage for 50 years. So ecumenical relationships are possible; and not just on special occasions – but all the time.
 
So I am very happy to have her with me. I need to warn you about her. Sometimes she interrupts me. I am preaching something really important and she is waving. I have to stop, and she has to come and tell me I have made a mistake or I have forgotten something very important. So this is quite normal. So please don't be worried if this happens.
 
And this lady, Lourdes, she is absolutely my favourite translator, because she always improves what I say. It's true. She translates my books into Spanish and when I say something she thinks is not quite right, she will correct it. So between these two women, I am not very important.
 
OK. Fostering Spiritual Ecumenism is the title I have been given, and because the organisers know what preachers are like, we had to prepare the text before – not so much because of the content but because of the length. So when my time is up, I will be told.
 
I want to begin with scripture: Ephesians 4:1-6. I will read it, and then Lourdes will read it in Spanish.
 
As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle. Be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one Body, and one Spirit, just as you were called to one hope when you were called. There is one faith, one baptism, one God and Father of all who is over all and through all and in all.
 
We all know that divisions in the Body of Christ restrict our effectiveness in building the kingdom and our divisions undermine our witness to the world. So the Catholic Church looks upon ecumenism as essential to her life today. And this means that spiritual ecumenism should be essential to you and to me.
 
Now what does this mean in practice? Spiritual ecumenism is a phrase taken from the Second Vatican Council. And at its most simple it means to build good relationships with members of other churches and Christian communities; to get to know one another; to accept and to love one another; to pray together and to do together as much as we can.
 
Now if this is going to happen, we all have an important part to play especially those of us involved in the Charismatic Renewal, because as Pope Francis has reminded us – the Renewal is by its very nature ecumenical. So we must joyfully celebrate that grace and we must release the fire of the Holy Spirit so that individuals and organisations can be transformed and equipped to face the challenges of the future.
 
At the Second Vatican Council in 1964 Pope St John XXIII said he was determined to put Christian unity firmly on the map. And so the very first sentence of the Council's document on Christian unity, the document is called Unitatis Redintegratio and it begins with the words, 'The restoration of unity among Christians is one of the principal concerns of the Second Vatican Council' and section 3 says, 'All who have been justified by faith in baptism are members of Christ's Body and have a right to be called Christian and so are correctly accepted as brothers and sisters by the children of the Catholic Church'. So your protestant or pentecostal friend or who lives next door to you, is your brother or sister in Christ. This is a fact declared by the Church.
 
For the first time the Council formally recognised authentic faith in Christ and the presence of the Holy Spirit in other churches, and accepted that divisions in the church contradict the will of Christ and scandalize the world. So the Council voted overwhelmingly for positive relationships with other Christians. Now we are charismatics here this morning. What I have just said must be worth an alleluia. Alleluia? Alleluia!
 
When writing his apostolic letter Et Unum Sint Pope St John Paul II clearly stated that in doing this he said, 'I am obeying the Lord' and Pope Benedict reminded us, that for Catholics ecumenism is absolutely central to Christian life. And in his encyclical Evangelii Gaudium Pope Francis has moved ecumenism forward very dramatically, particularly in sections 244-246*, which include these words: 'If we really believe in the abundantly free working of the Holy Spirit, we can learn so much from one another, not just to be better informed about them but rather to reap what the Spirit has sown in them which is also supposed to be a gift for us.'
 
Let me share some personal thoughts: You and I always have a choice how we want to behave in our own particular situation. To do nothing is not acceptable. In order to heal the pain of division, we must not only accept that there is division, we need to feel the pain ourselves - because only then will we begin to move forward, and to build good relationships with our Christian brothers and sisters. Spiritual ecumenism calls us to be pro-active. We must build personal relationships.
 
Now I know you all read the Catholic Catechism frequently. So you will already know what section 821 tells you. But let me just remind you. It tells us that we need the Holy Spirit to be at work in us bringing about conversion of heart. We heard this expressed very well in our session earlier this morning. But we then need to pray together with our Christian brothers and sisters. This is the heart of spiritual ecumenism, and this will lead us to a desire to get to know one another better, which in turn will involve dialogue and regular meeting. And this will lead us to collaboration in our human service. Now for most of us this will all begin with the local Christian churches where we live.
 
A personal story: 25 years ago the local churches where we live accepted the idea of doing a mission together. And because nobody wanted to take responsibility for this (they thought it would be full of problems), I was asked to do it.
 
Now our local churches are 3 Anglican churches, and they were very different, one was very high church – almost Catholic, one was very evangelical charismatic and the third was extremely liberal. Then we had a very dynamic charismatic Baptist church. We had Methodists who were very quiet and well behaved, we had a reformed church and two Catholic churches that were part of the same parish. So I called all the leaders of these churches together. We were going to pray and share a little bit about ourselves.
 
After 10 minutes I knew the mission was an impossibility without a miracle. They did not know each other. They did not like each other. This church blamed the other church for stealing people. And the other church said the people gave themselves up because the life of this church was so poor. How could we do a mission together?
 
We met for a full morning every month for 18 months. We prayed together, we shared together, we learned to understand one another and eventually we loved one another. (clapping). And then we said, 'We can do the mission'. We then had one year working with our respective churches to bring them into this relationship with each other.
 
We live in a fairly small villages…2 villages. 1000 people came to the mission every day for 2 weeks. Every church had new members at the end of the 2 weeks. And since then, 25 years ago, we have worked together all the time. The leaders meet at our home on the first Monday of every month. We pray together, we pray for each other, and we talk about the future.
 
We now have a prayer room in our village where we have 24/7 prayer, 24 hours a day, 7 days a week, which all the churches support. I have to tell you they are praying for you right now (clapping). I ask them, 'Will you pray for me?' 'Yes, we will pray for you, yes, but we will pray more for them.' 'Why more for them?' 'Because they have to listen to you' (clapping) But this is the fruit of building relationships.
 
My wife, my wife is saying something. I told you she would interrupt. Thank you. This is true. Very good. I'll tell you what happened. I will interpret what she said. At the end of the mission 25 years ago the local media, every headline said the same thing, 'Their unity held'. This was a miracle, for the local people.
 
OK. Let me move towards a conclusion. The Renewal is by its very nature ecumenical. We in the charismatic renewal rejoice in what the Spirit is doing throughout the Church world-wide today.
 
We know the experience of Psalm 133. 'How good and pleasant it is when brothers live together in unity, because there the Lord pours His blessing.' This is a reality. When we work with protestants and pentecostals and independent churches the Lord blesses what we do. We are pilgrims journeying together. We must learn to trust each other. Loving relationships are the key to unity. This is our experience.
 
In 3 weeks' time I will be spending a 2 day retreat with the leaders of our other local churches. We will worship the Lord together. We will pray together. We will pray for each other. We will share our most deep needs. We will listen to the Holy Spirit, and I know, and I know for sure when we leave the retreat centre after those 2 days, our relationships will be even stronger. And the Lord will have shown us what He wants us to do next because we recognise one another as brothers and sisters in Christ.
 
We share the same Holy Spirit. Each of us is faithful to our own church but we are open to the gifts of the other churches. We all carry some responsibility for the divisions. We must recognise that and repent. Then we must do together whatever we can possibly do.
 
This is challenging. It's not easy. We have been doing it locally where I live for 25 years, and there are still times when we struggle. But we never forget Jesus and His Father want unity among us, and it's a work of the Holy Spirit.
 
So as St Paul says in 1 Cor 1:10 'I appeal to you brothers, for the sake of our Lord Jesus Christ to make up the differences between you, and instead of disagreeing among yourselves to be united in your belief and practice.'
 
You and I cannot solve all the theological issues. The theologians are working on that. But as Pope Francis has said very clearly, 'Don't wait for the theologians to come to an agreement'. If you remember what he said, he said that the Lord will have returned before that happens. It's a challenge. But we, you and me, wherever we are, we can build these relationships with our protestant and pentecostal and independent brothers and sisters, and the Holy Spirit will show us what we can do together.
 
This is spiritual ecumenism. Every single one of us is called to this. Amen? Amen! Alleluia? Alleluia!
 
Bishop Sean Larkin: We are very surprised to be here. My wife is sitting next to Sue (wife of Charles Whitehead) and she is very helpful to me, not because she will correct my sermons publicly but because when we get home, Ooooh…

The reason we are surprised is this. But I am reminded of the last words that we heard Cardinal Bergoglio speak in Buenos Aires in 2012. We were together with him at Luna Park and he was speaking last and this was, let's say, about 5000 Roman Catholic spirit filled believers (they were the scary ones) and then there were the Pentecostals and us. And Cardinal Bergoglio said to us charismatics, 'Have we lost the ability to be surprised by the Spirit? Have we? A little. So we are here to be surprised by the Spirit because we do want to celebrate 50 years of Catholic charismatic renewal, but we haven't begun, we haven't begun, because if this is it, Oh dear!
 
So let's look at how the Spirit of God might engage us. Oh, by the way, do you want to meet Jesus? (Yes). I sometimes do. But if He is Lord, He can do as He pleases and when He pleases through whoever He pleases. One of the things that has most hindered the grace of the Holy Spirit in the Renewal is that we took control. We took control back. This is my experience talking over 40 years to many people in renewal. We want the Holy Spirit to be respectable, and He says, 'No! I will be God.'
 
Do we want the Holy Spirit? (Yes). Now, some of you probably think that the Christian life is difficult. It's not difficult exactly. It's impossible. In other words we need God to make the life happen. And that is impossible without Him, which means that the only reason we are here is to please Him. We have only one person to please and His name is Jesus. One to please. One person to please. One to please. (clapping)
 
I was baptised in the Spirit in 1976. And part of my testimony is this: Oh, yes, I understood the gifts of the Spirit. But the morning after I was baptised in the Spirit I woke up changed. The Spirit of God took me into the word of God, and without the word of God we will go astray, because it is as precious a gift to us as the Holy Mass itself. The Word and the Spirit and the Mass live together. True. The Word, Spirit and the Mass live together.
 
So just like Charles did, would you turn with me to the word of God? Would you turn with me to a very familiar charismatic passage, and we are in 1 Cor 12:12. Now as you are turning there the Corinthian church was horrible. It was a mess. The doctrine was terrible. Ethics? Eew. Leadership? What leadership? And the jealousy and competition with the gifts of the Spirit, 'I am more spiritual than you.' And Paul says this, he says, if you have that attitude as God renews the Church you will discover a great lack of love.
 
But this church that was a mess, and I am speaking now as a bishop in the western church, I've had the joy of travelling to many places but I'm just going to speak to the western church. Brothers and sisters in Christ, we are in deep trouble. We need the Lord. Not for a better church, but for a church that truly reflects Jesus.
 
So when we read through 1 Corinthians we see much sin, but there is a sin that I think outweighs every other sin in the Corinthian church. 'For just as the Body is one and has many members and all the many members of the Body are one Body, so it is with Christ. For by the one Spirit we were all baptised in one Body.'
 
Now what the Corinthian church was doing to sin was this: We were looking at each other, we were talking to each other, but in our hearts was something deeply sinful. It was an attitude of sin. It said, my brother, my sister, I do not need you. And God hates it. God hates that sin. But it is all over the western church.
 
So if we are going to experience renewal, we heard this morning, that as we come to faith in Jesus Christ repentance takes place. So one of the graces we need from the Holy Spirit is the good gift of repentance. And I'm talking about this grace for Christians, not for non-Christians. And this grace, this gift, that God gives to us is ongoing and every day.
 
And in the book of Romans Paul will say, Romans 2, God's goodness and His kindness walks us into it, it leads us in to repentance. And repentance in the New Testament is the Lord wants to touch our minds, He wants to get inside our thinking. And I'm getting older. I'm old. I've just become a grandfather for the first time. I don't want to change. But with the Holy Spirit, His gifts are new.
 
We are not here in these days to think about a museum. We are here in these days to thank God that He did choose to move by His Spirit in Duquesne. And we celebrate 50 years. Very short in God's timing. So for the pathway of the Spirit, the Spirit will take us into repentance.
 
Now Charles explained to us so well this morning, why the teaching of the Church is this. You cannot be a Roman Catholic, I'm going to say that again, you cannot be a practicing Roman Catholic and say 'I don't care about ecumenism'. (Amen, clapping). And when I meet a Roman Catholic, I want to meet a Roman Catholic, not a pretend Catholic, not a Catholic that says I like this but I don't like that. We have a word for that: protestant.
 
You see one of the places God has taken us is to work with certain new communities - in fact we are part of a new community which is Roman Catholic, with a few Anglicans. But one of those communities is the Alleluia Community in Georgia. But if you hear the leaders of that community speak they will always say this: now the majority of people are Roman Catholic, but the current lead co-ordinator is not a Catholic. And when they speak they say this: My responsibility as a non-Roman Catholic is to make you the best Catholics you can be. (clapping). In that process I will be changed, because when you live life together you can't do anything else but be changed.
 
But so much in ecumenism is done through ignorance. Ignorance is the devil's playground. And the Spirit of God is the Spirit of truth. When we read Pope Benedict, when we read Pope Benedict, Pope Benedict is always saying to us relentlessly, 'Go for it, pursue truth'. But that's hard work. That means I have to learn, I have to learn. I have to take the place of a disciple. And I have to change. Yes, we do. Well you are charismatics, aren't you? (Yes, clapping) I don't know.
 
So let's come back to 1 Corinthians, 'I don't need you' is the sin. Now when you became a Christian, or perhaps you had the joy of being raised in the household of faith. What a joy! But God doesn't always ask your permission. And so when He took you to Himself, He plunged you into His Church. That's not something He asked you about. He's done it. So it is impossible to be a Christian in isolation. People will say to me, I'm a Christian but I don't have to go to church. (Raspberry/fart sound) That's my response. Because if Jesus loves His church and I don't want anything to do with Jesus loving His church, then something is very wrong.
 
So brothers and sisters, discipleship, learning, letting Him change us by His Spirit, this is not an optional extra.
 
I'm going to share an Orthodox experience – from the Orthodox church, because the Church is much bigger than we think. Many years ago I was in Romania and I was sent by our prison service because I had spent 10 years as a prison chaplain. And after the Ceausescu's were killed in Romania they were allowed to put priests into prison. The priests went into prison, but the Orthodox priests knew how to be priests but they didn't know how to be priests in prison. So I was sent to Cluj to speak at a Synod, and then visit literally most prisons in Romania.
 
But I don't want to visit Romania and come back unchanged. I want to be changed. I don’t want to walk out of here at the end of the day and not be different. And so as I was going around the prisons I began to discuss with them the liturgy. And in the Orthodox liturgy there is more bible than anywhere else on the face of the earth. But one of the priests was very kind to me and he said, 'Father, sit by the end of the holy table and we will teach you'. And so we go through this long, long, long liturgy, everything repeated three times, and then the priest takes communion. Do you know how many receive communion? Zero. Jesus is present, and nobody receives.
 
And I still to this day cannot tell you which came first. But I wept and I wept and I wept. And I was full of anger. And I said to the priest, why did nobody come? And he explained to me that they hadn't had opportunity to go to confession. And I said, 'Why not?' Not enough priests. And then he said with this, 'And most of the people they don't understand the Orthodox.'
 
And I had a little picture in my mind. It's not a novel picture. Many have had this picture. And I saw a big old fashioned treasure chest, buried in the mud, full of precious gifts but stuck, and then I saw the chest begin to open. You see the gifts were all there, but they were all stuck. And I heard in my mind's eye, you know however we do this, I don’t know what it means, but I heard from God. 'Sean, if you will learn to become like them, then I will open the doors for you.'
 
I went back and told Jill and she said, 'You have lost your mind'. But I began to explore the traditions of the church in priesthood. I opened up the traditions of the church, and I discovered as I embraced what has always been, that God began to open up something that had always been – this is how I now interpret it. That God had to take a lot of ignorance out of my life because I have been taught many things that were not true. And I still continue to have to be changed and to learn.
 
Now in some ways I want to share that picture with you, because in some ways that is how I feel about the Catholic Church. You are rich in scripture, you are rich in tradition, but does it live? Does it live? Is it alive? You are full of gift.
 
There was a famous preacher in London called Dr Martin Lloyd Jones, and one person asked him, 'Doctor, do you believe in the baptism of the Holy Spirit?' And he responded like this. He said some of you keep telling me that I've got everything and Martin Lloyd Jones responded like this. 'Got it all? You've got it all? You've got it all? Then in the name of heaven, where is it?'
 
Because God has given gifts to His church. He has given gifts to you, and part of those gifts are each other. So that each of us can be made more like Jesus.
 
Ecumenism is essential for two other reasons, and I will be quick. Firstly, again to the western world, our Gospel of Jesus Christ is under attack in the church. We need one another for evangelization into the world and we need one another for the new evangelization which takes us into the world but more equipped. So we need one another.
 
The second reason is this: and it is the only quote I will give from Pope Francis, 'the ecumenism of blood'. When our Coptic brothers and sisters are martyred, they don’t care when they are killing the martyrs whether it is Coptic blood, Catholic blood or protestant blood: it's blood.
 
Brothers and sisters, without each other we will prevent God from doing what He wants to do. And that will be very serious on the day of judgment. God might say to us, 'I wanted to do this, but you would not'.
 
Do we want to be more like Jesus? Sometimes.
 
Would you stand? I want to pray for us for just one minute. In the name of the Father, and of the Son, and of the Holy Spirit. On the first Easter Sunday evening Jesus came and stood among them. They were filled with fear and He said this: 'Peace I give you. My peace. Receive a fresh resurrection peace.' He is here to give you His deep, deep peace. And from peace, from that place of peace, which was my experience of being baptised in the Spirit, the Spirit will make you more like Jesus, which is what you want. And one day He will come back for one bride, His Church, and we will be given to the Father as Christ's precious gift. Peace be with you.
 
Question & Answer session
 
Q. Hello, I come from Madrid, Spain. The majority of Spaniards are Catholics. It is experience in recent years that I have met with evangelical brothers and sisters and other churches. Some years ago I would have fled whenever I met someone who was not Catholic. My pastors would maybe not have allowed me to get mixed up with these people. But since I received the baptism in the Holy Spirit and began to be involved in the Renewal I've started to love them, and to live by faith with them, and to learn a lot from them, and we are working together in different programs of evangelization. What can I do in the midst of this Catholic Madrid in Spain to not be considered as a madman or as a crazy person or as someone you must run away from because I am dangerous? Yes, that's my question. Thank you.
 
Charles Whitehead: It's a very good question. For many years I was in the same place. People thought that because I had a lot of contact with pentecostals and protestants that I was somehow dangerous and a bit crazy and wrong. We are the ones who are following the teaching of the Church. But a lot of our Catholic brothers and sisters will do something ecumenical once a year: the week of prayer for Christian unity. They become very ecumenical for that week. They go to a service in another church, host a service in our church, pray together, and at the end of the week of prayer for Christian unity they heave a big sigh of relief. Now we don't have to do that again for another year. But that is totally contrary to the Catholic teaching today, and especially the teaching of Pope Francis. We must build these relationships, but they must be ongoing.
 
I'm a good Catholic, he says very modestly. I'm very faithful to the Church. Pope John Paul II made me a Knight of St Gregory for my service to the Church, and part of that is the ecumenical work. And Pope Francis and his 2 predecessors have personally encouraged me to do this work. So we are not the crazy ones.
 
We are not the ones who are wrong, but we have to understand a lot of people think we are crazy. We have to re-educate people and it's a long process since the Reformation, but amazing progress has been made there also – documents of agreement between Catholics and Lutherans. I think my priest brother here is actually in the right place. Amen? Amen.
 
Q. I come from Latin America, from Mexico, where proselytism makes it almost impossible to work in the area of ecumenism. There is no promotion in this area of bishops, priests. They don't work on it. But if you lay people in the Church of Mexico have relations with the other churches, even within the official Catholic charismatic renewal in Mexico they look at us as if we were not so good. Even in our prayer meetings they have forbidden the evangelical songs so as to promote the Catholic music, we have to reject these protestant songs. So like, so how can we approach our leaders? Is there any official way to do this? To avoid all this struggle and tension between protestants and Catholics, knowing that there is also this protestant proselytism? It is an issue. But it's true that we are starting to have these communities, protestant pastors, which are trying to mingle, to relate to the Catholic Church. But anyway my own leaders in the Renewal, they don't like it. How to approach my leaders?
 
Bishop Sean Larkin: In the kingdom of God, we need to ask God for something and there is an expression which says, 'Find the man of peace', and kind of, the two questions run together very slightly. And I have read the document for South America (Aparecida Document) that Cardinal Bergoglio shared so, but I think we have to ask, 'Lord, give us people we can trust who will not come into my situation and try and change everything' but are simply there to bless you, and who want to learn from you. In the South American document, many problems were identified. One of them was simply this, 'How do the shepherds care for the sheep?' And Pope Francis says to us pastors, we must smell like the sheep. So there is a big question in the Church in South America about pastoral work. The second question is this, bible teaching. Much movement is because people are hungry for the word of God. And so, and this is only my limited experience, this is not the fruit of the rejection of the Catholic Church, it's the fruit of people desiring something more. And some of the bishops are getting it wrong because they are afraid. And I don't have links with Mexican bishops, I do with bishops in Brazil and Argentina.
 
Does anybody here remember the ministry of Fr Rick Thomas? El Paso, Texas. Wonderful community. I was in El Paso and I spent a day with them going over to Juarez and we were visiting people who were shut in and couldn't come outside. They were just shut in their homes. We took them gifts of food, we took them the gifts of healings that we had, we took blessed water and salt, and nobody cared that I wasn't a Roman Catholic.
 
Charles Whitehead: I just want to add one sentence in reply to your question; one or two sentences. When you have leaders in the charismatic renewal or in your parish who are against building these relationships with other churches, the only thing to do is to challenge them, the leaders, to get to know the leaders of these other churches.
 
In 2005, Sue and I went to Buenos Aires to see Cardinal Bergoglio. We took with us two pentecostal leaders and our question to Cardinal Bergoglio was very simple: 'How do we build better relationships with each other?' He told us, you have to cross the street, you have to ring the doorbell of the pentecostal leader who lives over there, you have to introduce yourself, ask him to pray for you, join him for coffee, pray together, build a personal relationship with him. And when we travelled around Buenos Aires in the following days every pentecostal leader we met told us, 'We love Bergoglio, he is our friend, we have built a personal relationship.' And that's the only answer. 25 years ago my parish priest wasn't interested in the other churches, but when I introduced him to their leaders he got to know them. He liked them better than he likes me. Strong relationships. They have to build personal contact.
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Below is an edited version of this transcript, which runs to 8 x A4 pages.

Please print it out, and share it around: 

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​*Evangelii Gaudium : Ecumenical dialogue
 
244. Commitment to ecumenism responds to the prayer of the Lord Jesus that “they may all be one” (John 17:21). The credibility of the Christian message would be much greater if Christians could overcome their divisions and the Church could realize “the fullness of catholicity proper to her in those of her children who, though joined to her by baptism, are yet separated from full communion with her”. We must never forget that we are pilgrims journeying alongside one another. This means that we must have sincere trust in our fellow pilgrims, putting aside all suspicion or mistrust, and turn our gaze to what we are all seeking: the radiant peace of God’s face. Trusting others is an art and peace is an art. Jesus told us: “Blessed are the peacemakers” (Matt 5:9). In taking up this task, also among ourselves, we fulfil the ancient prophecy: “They shall beat their swords into ploughshares” (Isaiah 2:4).
 
245. In this perspective, ecumenism can be seen as a contribution to the unity of the human family. At the Synod, the presence of the Patriarch of Constantinople, His Holiness Bartholomaios I, and the Archbishop of Canterbury, His Grace Rowan Williams, was a true gift from God and a precious Christian witness.
 
246. Given the seriousness of the counter-witness of division among Christians, particularly in Asia and Africa, the search for paths to unity becomes all the more urgent. Missionaries on those continents often mention the criticisms, complaints and ridicule to which the scandal of divided Christians gives rise. If we concentrate on the convictions we share, and if we keep in mind the principle of the hierarchy of truths, we will be able to progress decidedly towards common expressions of proclamation, service and witness. The immense numbers of people who have not received the Gospel of Jesus Christ cannot leave us indifferent. Consequently, commitment to a unity which helps them to accept Jesus Christ can no longer be a matter of mere diplomacy or forced compliance, but rather an indispensable path to evangelization. Signs of division between Christians in countries ravaged by violence add further causes of conflict on the part of those who should instead be a leaven of peace. How many important things unite us! If we really believe in the abundantly free working of the Holy Spirit, we can learn so much from one another! It is not just about being better informed about others, but rather about reaping what the Spirit has sown in them, which is also meant to be a gift for us. To give but one example, in the dialogue with our Orthodox brothers and sisters, we Catholics have the opportunity to learn more about the meaning of episcopal collegiality and their experience of synodality. Through an exchange of gifts, the Spirit can lead us ever more fully into truth and goodness.

The final session of Proclaim 2016 was a plenary one, with a Discussion Panel made up of many of the keynote speakers and workshop presenters.

The Discussion Panel consisted of:
Fr David Ranson, Parish Priest of Wahroonga and Vicar General of Broken Bay diocese (DR)
Cardinal Donald Wuerl, Archbishop of Washington (DW)
Bishop Nicholas Hudson, Auxiliary Bishop of Westminster (NH)
Dr Susan Timoney, Secretary for Pastoral Ministry and Social Concerns for the Archdiocese of Washington (ST)
Jude Henessey, Confraternity of Christian Doctrine (CCD) Wollongong (JH)
Sophy Morley, Diocesan Pastoral Coordinator and the Coordinator for Liturgy in the Diocese of Sale (SM)
Professor Brother David Hall, dean of the La Salle Academy at Australian Catholic University (ACU) for Faith Formation and Religious Education (Br D)

(As usual, expect that these notes will be rough, but will give you the gist of what was discussed.)

Fr David Ranson (DR) facilitated the discussion panel.

DR: Thank you for all the questions that have been submitted. We will focus on the themes that were found in those questions. The American priest and sociologist Andrew Greeley, wrote that ‘the Catholic parish is one of the most ingenious communities that human skill has ever created. Its overlapping networks of religious, educational, familial, social and political relationships has created … “social capital"’. No other community can accompany the human journey in such an effective and sustained way. Would you agree that our definition of parish is changing? It still has a mostly geographical definition, but increasingly membership is more by affiliation.

ST: Urban mobility is both an opportunity and a challenge. Diversity of experience in a parish is a sign of vitality. We see parish as our spiritual home, and want the newcomers to be able to claim it as home too. If the community is changing rapidly, then more flexibility is needed. We need to both extend welcome, and to honour the history of our parish.

DR: How do we keep cohesion between the newcomers and the old timers? The latter feel displaced and the former bring new energy, but how do we maintain the identity of the parish?

DW: By getting them to realise they share the same values. We pass them on through community life and the welcoming nature of our communities. Pope Francis tells us that parish is supposed to be flexible, and to be able to grow and develop. I read Andrew Greeley's 'The Church in the Suburbs' during my college days.

DR: Perhaps the opposite situation is faced by those in stable rural communities, whose challenge is how to keep the message fresh.

SM: We do have large parishes in country Victoria, but they are remote. I travel to each parish. They are mainly 'anglo' parishes. There is an asylum seekers support group liaising with Melbourne. Through the Marist Fathers there is some solidarity with the East Timorese. Rural parishes have strong bonds of community. When other races and religions come into a small community, most people have no idea what to do with them. But this is only due to ignorance. With the Sudanese the breakthrough came through song and story, they love to sing and they love to hear and share stories. Once you get the connection, it all works.

NH. With 214 parishes in the Diocese there is lots of mobility. So we have to be more strategic. We have to ask ourselves, 'How are we meeting the needs of all groups in the parish?' With constant demographic change in each 12 month period, we need to take the pulse systematically. Are there large groups that don't come to certain activities, or some who come to some activities and never to other ones?

DR: Let's talk about parish collaboration.

JH: Wollongong diocese resides along a coastal strip with parishes close together. We are looking at clustering. But how to form the smaller communities into one community is a big challenge. We've visited the megachurches in the USA, and they look at areas on maps that are within a 30 minute driving circle firstly to pick locations without competition and secondly to make small groups viable.

Br D: The future requires collaboration, but brutal realities have to be faced. Who will get the youth? Who will get the young professionals, and by extension, the money? To make it work requires lots of respectful dialogue. It is a good concept, but less attractive in its reality.

DR: What does the sociological reality of communion look like in a parish?

DW: Communion is a spiritual reality, a grace of God poured out on us. Baptism is the foundation of communion, but it has to be manifested and expressed. What do our congregations do when they gather geographically or ethnically? They do what the first parish did, as described in the Acts of the Apostles: Acts 2:42: the disciples anointed by the Holy Spirit prayed, listened to the teaching of the Apostles, grew in the bonds of communion, and celebrated the Eucharist. How does this communion happen? Through solidarity, working together and collaboration. It takes practical day in day out effort. Our challenge is to find ways to manifest the presence of the Holy Spirit together so that everyone feels a part of it and is invited into it. At the same time we recognise that members don't have to be 'in everything'.

DR: St John Paul II in Novo Millennio Ineunte spoke about the need to promote a spirituality of communion and said that our external structures of communion rely on this inner reality.

NH: We are here because Pope Francis has a dream for a missionary option. He tells us in Evangelii Gaudium that if we respond to the call to evangelise that we will really experience joy. But we need to include the most marginalised, because joy is also found with the poor. Our structures must serve communion, and then that communion fuels mission. Vision without strategy is hallucination. Goals without means for achieving those goals – are illusory. We must organise our parishes as teams. Pastors need to acknowledge that they can't do all this alone. Laity acknowledges that we can't possibly do this without our pastor. What can you do with a reluctant pastor? Persevere with the Evangelii Gaudium vision, and choose 2 people to go and say to Father, 'We cannot do this without you'.

DR: We live in an age of migration, and many of our priests are from cultures alien to our own. This has the potential for richness, but also the potential for great difficulty. How should we deal with the difference in culture between the pastor and his community? There have been as many responses to this situation as there are communities, and we acknowledge that religious orders are helping a lot. A key factor is the quality of the induction of our foreign priests. It has to go much deeper than a 2 day course, and we need to allow more time for this induction process to take place.

ST: There are 21 language Masses each Sunday in Washington DC. We share a lot of catholicity and we all share Marian devotion. The challenge is how to weave devotions and practices together. A pastor is ineffective without the collaboration of parishioners.

JH: Wollongong has lots of cultural groups and chaplains. They are part of the richness of the body of Christ.

SM: This is a challenging experience for our parish communities, but we find that once the pastor begins to share his background stories then things soften. We held a day for clergy. Around 1/3 of them were from overseas. So we asked this 1/3 to tell the others what it was like to be a priest in this diocese. That broke down a lot of barriers. We have developed close links with a Nigerian diocese. Fear is normally our first response. We have to get out of our comfort zone and appreciate that these priests from overseas are on fire with Jesus Christ and the Holy Spirit.

DW: As integration begins to happen, it becomes easier. We need the virtue of patience. We have so much migration and so much merging going on between cultural experiences. The perfect vision should not become the enemy of the good reality. Small steps will get us there.

DR: We are called to be centres of inclusion. I've heard of a Tuscan village where the altar servers have mental disabilities. They stand at the Eucharistic prayer and have their elbows on the altar. How can we become more inclusive?

Br D: Inclusivity is a wonderful concept, which is now politically correct. It is good up to the point that it is cute, fun and OK, but when it brings confrontations…? Zacchaeus wanted in, and Jesus was seeking to find the lost. Are we courageous enough to bring them in? 'I'm going to have dinner tonight at his place.' I have to be open to being changed by those included. We must dialogue, and be open to be changed by the other. We need to be very honest with each other. The cycle of partial inclusion, followed by a road block (obstacle to further inclusion) and an 'I'm out of here' has to end. However there will always be limits to our ability to be inclusive – because of what we stand for, and we need to be absolutely honest about those limits with those on the way in.

DR: How do we advocate for the poor? What is the prophetic role of the local parish?

SM: Advocacy requires walking with people and making ourselves vulnerable. They might have personal issues that are threatening to us. If we look at the Emmaus story we see that Jesus didn't jump in, but that He first asked questions and let them talk. It is necessary for us to meet people where they are at and find out their passions. We are inspired by places like Paris and parishes that don't lock their doors, but leave them open so that the beautiful artworks can touch the soul. In our parish there were migrants who wanted to work hard, so we developed an unemployment help service – a project which is still going on. Other groups came together to help with finance and budgeting. These works did draw people in gradually.

DR: Whom is the Jesus you love and worship? In Benedict XVI's essays on Christology we see Jesus first at prayer. If the world looks at us at prayer, who does it see?

DW: We hope they see what we claim to be: the Body of Christ worshipping the Father thanking for the Spirit and rendering thanks that we are One in that Body. Coming to Mass expresses what we already are through Baptism, and is always an expression of the faith we profess in the Creed.

Bishop Comensoli: We thank our guests and our panel for what they have shared with us. Our thanks goes too to all of the workshop presenters and booth holders. Thanks to the many volunteers present here at the conference and to the other volunteers who worked in preparation for it. This huge team have been evangelising us through service. Thanks too for the representatives from the dioceses of Ballarat and Maitland Newcastle who have been with us. You have been through much pain, and you are hope and encouragement to us. My personal thanks to Daniel Ang and Natalie from our diocesan Office for Evangelisation. Bishops with ideas are dangerous and you made those ideas reality. I acknowledge the Bishops Commission for Evangelisation and thank them for all being here. We are committed to Proclaim 2018, but whether it takes place on the east coast or on the west coast is still to be decided.

David Patterson expressed thanks to the Australian Catholic Bishops Conference, the sponsors, Chatswood parish, exhibitors, volunteers, musicians and the Concourse staff.

Daniel Ang: It is coming to an end, our wonderful three days together. To the over 500 delegates who came, thank you for your grass roots work. Thanks to Bishop Comensoli for his confidence and trust and for taking Proclaim 2016 on as a continuing gift to the Church. Special thanks to my personal staff Natalie and Jenny. Thanks to our two MC's David and Alison. We now call upon the Holy Spirit to help us to return and to do.

Hymns, prayers and a blessing followed, together with a reading from Luke 5:1-11

Now it happened that Jesus was standing one day by the Lake of Gennesaret, with the crowd pressing round Him listening to the Word of God, when He caught sight of two boats at the water's edge. The fishermen had got out of them and were washing their nets. He got into one of the boats - it was Simon's - and asked him to put out a little from the shore. Then He sat down and taught the crowds from the boat. When He had finished speaking He said to Simon, 'Put out into deep water and pay out your nets for a catch.' Simon replied, 'Master, we worked hard all night long and caught nothing, but if You say so, I will pay out the nets.' And when they had done this they netted such a huge number of fish that their nets began to tear, so they signalled to their companions in the other boat to come and help them; when these came, they filled both boats to sinking point. When Simon Peter saw this he fell at the knees of Jesus saying, 'Leave me, Lord; I am a sinful man.' For he and all his companions were completely awestruck at the catch they had made; so also were James and John, sons of Zebedee, who were Simon's partners. But Jesus said to Simon, 'Do not be afraid; from now on it is people you will be catching.' Then, bringing their boats back to land they left everything and followed Him.

We were sent to serve the needs of the Church and to strengthen our bonds of communion.
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My response

The panel covered some very pertinent questions that I think most of us would have liked to have heard more in depth discussion on.

One of the things that came home to me as I talked with people at the conference was the dichotomy between the experience of the speakers (mostly leaders and curial officials from large well-resourced dioceses and archdioceses) and the situations of the delegates (mostly pastors and parishioners from regional and remote parishes with extremely limited resources).
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For Proclaim 2018 I would very much like to see speakers from ordinary non-Cathedral parishes in Australia that have been growing at healthy rates. If time was spent this year finding those parishes and learning their stories and sharing them, the protagonists of them would be just as big drawcards to the next Conference as any 'big names'. I'd like less people to go away despondent because they know what needs to be done, and know what is possible in bigger places, but can't see how to apply it in their own context and more people to leave with true hope 'that if Kincumber, Mount Isa and Geraldton can do it, by George, so can we!'.
 
This is the last issue in the Proclaim 2016 series.

Before the keynote address began, conference participants were introduced to the new National Director for the National Centre for Evangelisation, a new entity bringing together the former Catholic Enquiry Centre and the National Office for Evangelisation. Shane Dwyer was very surprised to be considered for this role. 'The task in front of us is daunting. What to do? How to do it? But I don't see that as a problem, rather as an invitation to be responded to. Everything will go right if we stay close to Him, and allow Him to lead us in this task of calling people to come close to Him. Part of this role will be supporting bishops in this ministry. Sadly we often don't support each other in ministry effectively. Yet we are all on the same side. None of us have all the answers, but we can still work towards them together.'

This final keynote address of the conference was given by Bishop Nicholas Hudson, auxiliary bishop of Westminster. You won't find him on social media, but a few YouTube clips of his speeches can be found online.

Bishop Hudson is the 4th of 5 boys, educated at Jesuit schools and studied history at Cambridge. He then studied in Rome and obtained a licentiate in Fundamental Theology. In 1986 he became chaplain to the L'Arche communities. In 2014 he was made auxiliary bishop of Westminster.

His keynote address was entitled, 'Oases of Mercy: Parishes which radiate Christ'.

NB. These notes are rough, they do not contain everything said, and will lack his particular emphases. The full text of his keynote is available at http://proclaimconference.com.au/doc/resources/281016/2016%20Proclaim%20KeynoteBishopHudson.pdf but might not be available online for longer than 2 years.

Good morning. Thanks for the warm welcome
Some parishes are truly Oases of Mercy. The parish of St Egidio in Rome is a good example. Some parishioners back in the 1980s started a prayer group, and over time felt a desire to assist the poor. They began with soup and offering shelter at night. Later on they worked out that the need for literacy and education was just as big as the need for food and shelter, and did something about that too. These days they are feeding around 200 people a day.

Pope Francis used this phrase first when he said 'Wherever there are Christians, everyone should find an oasis of mercy' : Misericordiae Vultus 12

St John XXIII spoke about a parish being like a village fountain to which all have recourse in their thirst.

In Evangelii Gaudium 28 Pope Francis said that a parish is 'a community of communities, a sanctuary where the thirsty come to drink in the midst of their journey, and a centre of constant missionary outreach.'

In Evangelii Gaudium 24 Pope Francis shared this vision of Church, and by extension of parish:
The Church which “goes forth” is a community of missionary disciples who take the first step, who are involved and supportive, who bear fruit and rejoice. An evangelizing community knows that the Lord has taken the initiative, He has loved us first (cf. 1 Jn 4:19), and therefore we can move forward, boldly take the initiative, go out to others, seek those who have fallen away, stand at the crossroads and welcome the outcast. Such a community has an endless desire to show mercy, the fruit of its own experience of the power of the Father’s infinite mercy.

Blessed John Henry Newman spoke about radiating Christ, and penned an inspiring prayer to explain it better:

Dear Jesus, help me to spread Your fragrance everywhere I go.
Flood my soul with Your spirit and life.
Penetrate and possess my whole being so utterly that all my life may only be a radiance of Yours.
Shine through me and be so in me that every soul I come in contact with may feel Your presence in my soul.
Let them look up and see no longer me but only Jesus!
Stay with me and then I shall begin to shine as You shine, so to shine as to be a light to others;
the light, O Jesus, will be all from You; none of it will be mine: it will be You shining on others through me.
Let me thus praise You in the way You love best: by shining on those around me.
Let me preach You without preaching, not by words, but by my example, by the catching force, the sympathetic influence of what I do, the evident fullness of the love my heart bears to You. Amen

The way to proclaim Christ in the 21st century is to make our parishes oases of mercy, radiating the face of Christ. When Pope Francis calls us to be missionary disciples, he wants us to be missionaries of mercy. This, in turn, calls for a new way of doing things, and each of us individually and collectively have to ask, 'What more must I do?'.

At the beginning of the millennium St John Paul II invited us to 'put out into the deep'. Now Pope Francis asks us to enter into a 'resolute process of discernment, purification and reform' EG30 in order to find 'new paths for the Church's journey in years to come' EG1.

The first step in this process is to celebrate what we already do that is having a positive evangelistic impact. Discover what you do well, and then ask what more the Lord may be calling us to do.

The next step is to review the evangelistic potential of what we do under 5 headings, Prayer, Caritas, Faith Formation, Marriage & Family Life, and Evangelistic Outreach.

For example, if Prayer is going well, how do you deepen it? How do you unlock its possibilities for evangelisation? What are the prayer needs of our young people? Does the parish have opportunities for genuine forms of popular religiosity, eg processions and rosaries?

'Genuine forms of popular religiosity are incarnate, since they are born of the incarnation of Christian faith in popular culture. For this reason they entail a personal relationship, not with vague spiritual energies or powers, but with God, with Christ, with Mary, with the saints. These devotions are fleshy, they have a face. They are capable of fostering relationships and not just enabling escapism.' EG90a

Under the heading of Caritas, we might be doing well with our care for the elderly and food for the hungry, but how are we doing in the area of inclusion of people with disabilities? You might like to look into setting up a monthly Faith and Light group: a mix of intellectually disabled people, their family and friends, parishioners and young people gathering together for friendship, sharing, prayer and celebration.

There is always a danger that we focus our Evangelistic Outreach inwards instead of looking outwards. While there is some evidence that people with Christian backgrounds are finding their way  to the Catholic Church, our track record with the unchurched is very poor.

Have you heard about Night Fever? The idea behind Night Fever is simple: open a city centre church at night, fill it with candle-light and prayerful live music, and invite passers-by inside.

(Ed. Read about what has happened with Night Fever at Chicago, Saskatoon, Blackpool and Dublin:
https://nightfeverchicago.org/
http://saskatoonrcdiocese.com/news/nightfever-offers-outreach-conversation-prayer
http://www.castleriggmanor.co.uk/faith-and-life-stories/2014/12/13/nightfever
http://irishcatholic.ie/article/nightfever%E2%80%99s-simple-invitation-reaps-huge-response )

We need to think about how to reach out to those who come nowhere near the church threshold. Do you have a Welcoming Group set up to greet those that do cross the threshold?

In your parish communities it is good to make 3 year plans for outreach, and to have a mission activity to focus on in the next 18 to 24 months.

Form evangelisation teams. Discernment about how to evangelize as a parish/team can happen before or after the team is formed. Having an evangelisation team is essential. Do not walk alone, walk together under the leadership and guidance of the bishops. Jesus did not walk alone, He had a team. Like His team, ours should ideally have 12 members.

Again, like Jesus, prayer is essential before choosing the members of the team, and once the team is chosen. You want people with solid prayer lives in the team. You also want the diversity of the parish reflected in its team members, across age, occupations, ethnicity etc. You want membership of this team to be their primary parish role, and not a secondary one.

The purpose of the team is to keep the parish mission-focussed, and to become the 'mission conscience' of the parish. It is their task to discern how to evangelise and how to resource those initiatives.

What exactly do we mean by evangelisation? Just like there is a multiplicity of ways of praying, there is a multiplicity of ways to evangelise. Evangelism is about communicating a relationship with Jesus in word and deed in such a way that people ask, 'Who is this Jesus you love and worship?'

Pope Francis reminds us that the spiritual and corporal works of mercy are the criteria upon which we will be judged. We will be judged on the basis of love, as St John of the Cross puts it.

The corporal works of mercy are:

To feed the hungry
To give drink to the thirsty
To clothe the naked
To shelter the homeless
To visit the sick
To ransom the captive
To bury the dead

We don't have to reinvent the wheel, look at some of the ways others are already doing them:

Mary's Meals https://www.marysmeals.org.uk/# feeding the hungry
Water Aid http://www.wateraid.org/au giving drink to the thirsty
Read http://www.clothingpoverty.com/ about the hidden world of fast fashion and second hand clothes.
St Mungo's http://www.mungos.org/ helps the homeless
Little Sisters of the Poor http://www.littlesistersofthepoor.org.au/ looking after the sick and dying
Prison Fellowship https://www.prisonfellowship.org/ assisting those in prison
Catholic Funeral and Cemetery Services http://cmsmission.org/solutions/cfcs/ burying the dead
(Ed. This last one is best guess, CFC were the initials I wrote down and the screens flashed quickly)

When considering the works of mercy, we are encouraged to look at them by Pope Francis in the context of the story of the Good Samaritan. Jesus told this story to answer the question, 'Who is my neighbour?' and through it we understand that our neighbour is not just someone in a far-off land; our neighbour is more often the person we meet close at hand and whom we find to be in need. The Latin word for mercy is Misericordia, having a heart (cor) for the poor (miseri). Mercy needs to be not only affective (touching our hearts), but effective (bringing real relief). In order to make our parishes oases of mercy, they must become places which have a heart for the poor.

A pathway for discernment could go like this:
Take one of the five headings for evangelistic initiatives eg Marriage & Family Life.
•Ask, what do we already do well in this area?
•What more could the Lord be calling us to do in the light of Evangelii Gaudium?
•Then prayerfully consider each of the works of mercy in the light of that initiative (eg Marriage & Family Life) and the light of Evangelii Gaudium and see what possibilities those considerations lead to.

The United States Conference of Catholic Bishops has very good material on their website about the New Evangelisation http://www.usccb.org/beliefs-and-teachings/how-we-teach/new-evangelization/ . In particular there is a practical and feasible list of ways of suggestions for putting the Corporal Works of Mercy into practice http://www.usccb.org/beliefs-and-teachings/how-we-teach/new-evangelization/jubilee-of-mercy/the-corporal-works-of-mercy.cfm
These are the suggestions for Visiting the Sick:
•Give blood
•Spend time volunteering at a nursing home – Get creative and make use of your talents (e.g. sing, read, paint, call Bingo, etc.)!
•Take time on a Saturday to stop and visit with an elderly neighbour.
•Offer to assist caregivers of chronically sick family members on a one-time or periodic basis. Give caregivers time off from their caregiving responsibilities so they can rest, complete personal chores, or enjoy a relaxing break.
•Next time you make a meal that can be easily frozen, make a double batch and give it to a family in your parish who has a sick loved one.

Many of these suggestions are already being done by individuals and families in parishes. Have a think about how they could be organised better, to help more families and give a louder proclamation of mercy.

My father taught me about how acts of mercy are meant to be part of family life. He was a school teacher, working Monday to Friday and Saturday mornings. When he came home from work on a Saturday he would take me – and a hot shepherd's pie – in the car to visit old Mr Flood. His flat was so bare, but he would sit day in and day out at his window and smile and wave to us boys. That smile of his, I realise now, radiated Christ to us. We met Christ in Mr Flood. We always receive more than we give. I think what Pope Francis would say is 'Yes, that's what I am talking about. Do more of it.'

The L'Arche movement was founded by Jean Vanier. He spent 10 years in the Navy and then studied philosophy and later taught philosophy. He met a priest who invited him to befriend two men who lived at a local psychiatric hospital. Jean felt a deep call to share his life with these two men, and bought a little house and called it l'Arche (The Ark). He had no idea he was starting a movement; he began just by doing it. The best way to proclaim mercy, is to start doing it. The easiest way to evangelise, is to start doing it.

The vision of L’Arche is found in Luke's Gospel:
'Jesus said to His host: ‘When you give a lunch or a dinner, do not ask your friends, brothers, relations or rich neighbours, for fear they repay your courtesy by inviting you in return. No; when you have a party, invite the poor, the crippled, the lame, the blind; that they cannot pay you back means that you are fortunate, because repayment will be made to you when the virtuous rise again.'' (Luke 14, 12-14)

Soon after Jesus says, “Do this and you will be blessed.” Jesus doesn’t say they will be blessed. He says you will be blessed. Why? Because in the poor person, to whom you give a welcome, you welcome Jesus. When you reach out to the poor, you touch the wounded body of Christ. In assisting the poor you both meet and proclaim Christ.

But we need to also talk about our faith, and to add words to the mercy. Telling people who the Lord is for us is vital. When visiting Mr Flood we never talked about our faith, we never even said Grace with him. If we had, maybe it could have opened up a gentle conversation about God; either by inviting him to more prayer, or by asking if he minded us praying.

The spiritual works of mercy are:

To instruct the ignorant
To counsel the doubtful
To admonish sinners
To bear wrongs patiently
To forgive offences willingly
To comfort the afflicted
To pray for the living and the dead

The spiritual works of mercy are about expressing our faith in words. Pope Francis speaks strongly about them in Misericordiae Vultus 15:

'We cannot escape the Lord’s words to us, and they will serve as the criteria upon which we will be judged: whether we have fed the hungry and given drink to the thirsty, welcomed the stranger and clothed the naked, or spent time with the sick and those in prison (cf. Mt 25:31-45). Moreover, we will be asked if we have helped others to escape the doubt that causes them to fall into despair and which is often a source of loneliness; if we have helped to overcome the ignorance in which millions of people live, especially children deprived of the necessary means to free them from the bonds of poverty; if we have been close to the lonely and afflicted; if we have forgiven those who have offended us and have rejected all forms of anger and hate that lead to violence; if we have had the kind of patience God shows, who is so patient with us; and if we have commended our brothers and sisters to the Lord in prayer.'

We need to focus on both the words and the deeds of mercy. With both we need to proclaim Jesus, and we definitely need words in order to evangelise:

'There is no true evangelization if the name, the teaching, the life, the promises, the kingdom and the mystery of Jesus of Nazareth, the Son of God are not proclaimed.' Evangelii Nuntiandi 22

The early church used the kerygma to announce the Gospel to others. Kerygma means proclamation. It is the core proclamation of the Gospel. The key to evangelisation is proclaiming who Jesus is for you in a way that leads others to Him. Pope Francis says that it’s simply telling people, 'Jesus Christ loves you; He gave His life to save you; and now He is living at your side every day to enlighten, strengthen and free you.' Evangelii Gaudium 164

Pope Benedict XVI told the Bishops of the Philippines on 18 Feb 2011 : 'Your great task in evangelisation is therefore to propose a personal relationship with Christ as key to complete fulfilment.'

Listen again to St Peter's proclamation in Acts 2:22-24

'Men of Israel, listen to what I am going to say: Jesus the Nazarene was a man commended to you by God by the miracles and portents and signs that God worked through Him when He was among you, as you know. This man … you took and had crucified and killed ... But God raised Him to life … Now raised to the heights by God’s right hand, He has received from the Father the Holy Spirit, who was promised, and what you see and hear is the outpouring of that Spirit.'

How do we share this core message with people? Sometimes opportunities take us by surprise. In Rome I was asked to look after 3 young women, aged around 19. On the way to visit St Peter's Basilica I talked to them about St Peter and the major events of his life with Jesus and his life with the early church and his martyrdom. By the time we got to the Confessio I was just about finished telling the story and said, 'And this is where he was buried. Right here, but about three levels down'. This profoundly affected at least one of these bright young women who said, 'I just don't understand why no one has ever told me this before. How come I've never heard this? I wish I'd known it before!'

Another time the English World Cup rugby team were visiting, and one of them decided that he wanted to play on the College's organ. The music attracted other team members to the College chapel. On the walls of the college were frescoes of martyrs from the time of Henry VIII and Elizabeth I. It wasn't long before someone asked me who these people on the walls were, and I started telling them about the stories of the ways they heroically stood up for the truths of the faith and refused to be a part of a church that had broken away from unity with Rome. One of them, with tears, spoke on behalf of the others, 'I don’t understand why no one has ever told us this before. This is all news to me.' Many of our young people could say the same to us: 'You never told us. There's so much about Jesus and our history that no one ever told us.'

This proclamation of who Jesus is, and of how others have testified to that, needs to be present in every homily, every class and every talk we give. When I meet young people preparing for Confirmation, I challenge them, and remind them that when you make these baptismal promises for yourself, you are saying you believe Jesus is who He says He is:

You are saying you believe He was God made human; that He was a historical person; that He was born a little over 2000 years ago in Bethlehem; that He grew up in Nazareth; that, at about the age of thirty, He was anointed by the Holy Spirit and began a ministry of teaching and preaching and healing; He worked many miracles which proved He was divine; but, after three years, His people rejected Him; they had Him put to death by crucifixion. But He had promised them He would rise from the dead. When He returned to the Father, He sent the Holy Spirit upon His disciples. And it is this same Holy Spirit who comes upon you and leads you into the fullness of life.

Now, that’s the kerygma, the core proclamation. It’s what we mean by kerygmatic catechesis.

Every time someone comes along, adult or child, for sacramental preparation dare to ask, 'When you say the Creed at Mass on Sunday, do you believe in everything we say there; or are there some parts you wonder about, would like to discuss, or know more about?' After all, if we can't talk about these things in formal catechesis, then when can we? At all the different stages of faith development we need to revisit this core message of a relationship with Christ, in word and in deed, in such a way that makes people ask, 'Who is this Jesus whom you love and worship?'

Ever thought of changing the world one heart at a time? That's how Jesus began with Peter and Andrew, Matthew, John and James. I do believe it is one heart at a time that we begin to radiate Christ – showing every person whom we encounter not just that our parish is an oasis of mercy but that they will find an oasis of mercy in us, in each of us. To be able to embrace individual hearts this way comes from years of meeting the Lord daily in prayer. Then you begin to radiate Christ. And it is where we need start too: on our knees. As more people do the same: giving themselves daily to the Lord in prayer, giving themselves daily to their neighbour through acts of generosity, self-sacrifice, charity and loving kindness – then, little by little, our parishes will become oases of mercy which radiate Christ. And we will find our Church becomes missionary in ways we never imagined possible.
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My response

It is some months now since this talk was given, but I do remember how after this talk everyone tumbling into the area where food and drink could be found had this upbeat sense of 'Yes, I can do that' about these ideas for evangelisation, or 'now I understand what this kerygma stuff is and how to do it'. We were all grateful for these very practical ideas and explanations.
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What these words cannot convey are the video-clips and photographs Bishop Hudson showed us. We were all deeply moved by a little girl with intellectual disability praying the Our Father and the photographs of parishes including people with all kinds of disabilities in their activities.
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In the next issue will be notes from the workshop on the opportunities and challenges for parishes as they seek to proclaim Jesus Christ.

Workshop 4E – Who do we think we are? Models of Parish that help or hinder our mission.

This workshop was led by Lorraine McCarthy, co-ordinator for Alpha in a Catholic Context, and a spiritual director with many years of pastoral associate experience behind her.
You can find her on Facebook and Twitter .

Working out who do we think we are is an important question, because we cannot communicate a clear vision or mission without agreeing about our purpose and identity.

Then we can ask 'Who do people outside the church think we are?'

Lorraine showed us a very good video-clip prepared by the diocese of Wheeling-Charleston and the Any Given Sunday Project about the various reasons people give for not coming to Sunday Mass.

***Hopefully access to the video-clip link will be restored soon www.anygivensundayproject.org

They included: 'I've got to get my life together first'; 'They're hypocrites, who only care about money'; dress code; nervousness; 'I don't believe everything you do'; 'It is only for wimpy girly men'; 'My past is an issue'

We were invited to chat about these reasons, and any others we could come up with.

We have to build a big bridge of trust. Outsiders no longer look favourably upon us as a church.

Before we begin to welcome, we have to break down those barriers.

Trust is not the same as an active personal faith, but it is a step in the right direction.

We were then given three questions to chew on:
•Have you seen evidence of negative attitudes in people on the fringes of your parish?
•How is a bridge of trust built?
•Name one step your parish can take / does take to build bridges of trust in your community.

There is a difference between being a welcoming community and being an inviting community. Building trust has to happen off church property, eg on train trips, down at the footy club.

Who do WE think that we are?

The Church's mission is given in Matthew 28:19-20
Go, therefore, make disciples of all nations; baptise them in the name of the Father and of the Son and of the Holy Spirit, and teach them to observe all the commands I gave you. And look, I am with you always; yes, to the end of time.'

Making Disciples is the core mission statement of our parish.

Pope Francis encourages us in Evangelii Gaudium 25

I am aware that nowadays documents do not arouse the same interest as in the past and that they are quickly forgotten. Nevertheless, I want to emphasize that what I am trying to express here has a programmatic significance and important consequences. I hope that all communities will devote the necessary effort to advancing along the path of a pastoral and missionary conversion which cannot leave things as they presently are. “Mere administration” can no longer be enough. Throughout the world, let us be “permanently in a state of mission”.

Models of Practical Ecclesiology: The Presumptions that hinder our mission

Parish as Social Club
We might see parish as a place for community building, and for leisure and social activities, but we have to ask whether in doing so we are building Christian community. Socialising and Christian Fellowship are very different. Socialising is getting people of like minds together, and excluding those who are 'a little bit different'. Socialising can tie up facilities and resources. Fellowship leads to people saying, 'look how they love one another'.

Parish as Funeral Home
Funerals are an important part of the provision of pastoral care. People with little or no church affiliation expect a funeral Mass and the use of parish facilities for refreshments afterwards. It takes some 6-8 hours for a priest to prepare for a funeral. If he has an 8am Mass and a 10.30am funeral, he has no time and energy for anything else. Funerals, although necessary, have the potential to cripple the timetable and energy of the priests, staff and people of the parish.

Parish as Museum
We have a fixation on the parish buildings and maintaining things of the past, the outward forms of our faith. 80-90% of parish finances can be spent on maintaining, insuring, heating and cooling buildings. The clustering of parishes that is going on means that some parishes have sets of presbyteries, churches and halls. Some of the funds tied up in buildings could be released for more staff or more modern facilities. Are our buildings meeting the needs of our current parish identity or are we doing the equivalent of marching around with pom poms on our feet like the Greek Presidential Guard – relics from times gone by?

Parish as Bank
When a parish is following a maintenance model, its primary focus is on maintaining the flock. Concurrent with this will be a focus on debt reduction and having money in the bank as a buffer. As a parish's average age of member increases, pressure is on to save now to make it through future times of financial aridity. But Jesus Christ calls us to a kind of 'venture capitalism'. If you are asking members to give of their resources to aid the mission of the Church, then if that money is saved in the bank rather than spent on the primary 'making disciples' mission of the Church –something stinks. Often we play it too safe, too careful. When a strong vision is presented, people will buy-in and donate. Disciples are raised up through relationships not through buildings, and you need the parish staff to enable the relationships.

Parish as a School
For many parishes their main missionary and financial focus is the parish school. It is not unusual to see a nice school adjacent to parish plant (church, office. meeting rooms, presbytery etc) that is in poor repair. Some parishes are contributing $30,000 per annum as well as the labour of parish staff members to keep the local parish primary school open for business. How did we get to this situation when the example Jesus gives in the Gospels is of teaching the adults and blessing the children? Traditionally (at least in living memory) we've been teaching the children and blessing the adults! To follow Jesus our teaching priority should be adults not children.

Parish as a Soup Van
In this model the parish exists to provide services to the parish members and to the community. Such a model risks seeing individuals categorised through the specialised care that they need, and not as people called and gifted to serve God's mission.

Evangelii Gaudium 183
Consequently, no one can demand that religion should be relegated to the inner sanctum of personal life, without influence on societal and national life, without concern for the soundness of civil institutions, without a right to offer an opinion on events affecting society. Who would claim to lock up in a church and silence the message of Saint Francis of Assisi or Blessed Teresa of Calcutta? They themselves would have found this unacceptable. An authentic faith – which is never comfortable or completely personal – always involves a deep desire to change the world, to transmit values, to leave this earth somehow better that we found it. We love this magnificent planet on which God has put us, and we love the human family which dwells here, with all its tragedies and struggles, its hopes and aspirations, its strengths and weaknesses. The earth is our common home and all of us are brothers and sisters. If indeed “the just ordering of society and of the state is a central responsibility of politics”, the Church “cannot and must not remain on the sidelines in the fight for justice”. All Christians, their pastors included, are called to show concern for the building of a better world. This is essential, for the Church’s social thought is primarily positive: it offers proposals, it works for change and in this sense it constantly points to the hope born of the loving heart of Jesus Christ. At the same time, it unites “its own commitment to that made in the social field by other Churches and Ecclesial Communities, whether at the level of doctrinal reflection or at the practical level”.

We are called to witness with both our words and our actions.

Evangelii Gaudium 200
Since this Exhortation is addressed to members of the Catholic Church, I want to say, with regret, that the worst discrimination which the poor suffer is the lack of spiritual care. The great majority of the poor have a special openness to the faith; they need God and we must not fail to offer them his friendship, his blessing, his word, the celebration of the sacraments and a journey of growth and maturity in the faith. Our preferential option for the poor must mainly translate into a privileged and preferential religious care.

We have to do both together, practical care and spiritual care for those in need, especially the poor. But a parish should primarily be where competent apostles are formed and sent out to bring Jesus Christ to the world through acts of love and mercy. At least some of our energy and resources have to be used to form people to use their gifts. The more apostles we send out, the more all that good stuff we are called to do is multiplied.

At this point workshop participants were invited to discuss the following question: Do you see echoes of these models operating in your own mindset or in your parish?

Archbishop Porteous: 'Evangelisation is not an ecclesial marketing campaign. The Church does what she does because Jesus has changed our relationship to everyone.'

Parish as Photocopier
This is a model for evangelising, discipling and missioning. Evangelisation is the work we do to draw people in, just like the photocopier draws in paper. Everything we do has to have the capacity to draw people in. Discipling is what we do in the Rite of Christian Initiation of Adults (RCIA), in schools, in sacramental preparation. Through the catechesis and sacraments people are transformed in Christ, just like the photocopier prints, copies, fold and staples, our task is to imprint Jesus on hearts and souls through their involvement and formation in the parish. Just like you can't get the ink off the photocopied paper, the transformation is meant to be permanent. Missioning is the sending out of apostles. In a photocopier, the paper that comes out the other end is designed to be a message distributed to many. Likewise, the parish is designed to send forth its members to spread the message about Jesus, the Son of God.

This kind of cycle is how the Church (and parish) works best. A healthy parish looks like this, with all three parts working properly. Are our parishes overheated, jammed or gathering dust?

Who wants change? Yes, everybody does.
Who wants to change? Nobody does.

What are the characteristics of a mission-driven parish?
•It is united in how it understands mission
•It regularly talks about mission
•It has multiple experiences available for those at pre-evangelisation, kerygma and catechesis stages
•There is a clear, simple path for discipleship, which is visible and understandable by everyone.

Stages of trust and curiosity
-are where pre-evangelisation is used
Stages of openness and seeking
-are where the kerygma is presented
Stages of discipleship and apostleship
-are where catechesis is offered

The game plan or discipleship path looks like this:
Invitation, Alpha, Alpha team member, Connect group member, Ministry group member, Discipleship group (to each year learn something) and Worship

All parishioners are expected to participate in the game plan at their level of interest.

The culture of discipleship contains an expectation of growth, where the relationship with Jesus and the faith community is nurtured and sustained.

Let's make Pope Francis' dream in Evangelii Gaudium 27 real:
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 channelled 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”.
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My response

This workshop highlighted what the missing link is: trust. By and large parishes are doing better at greeting and welcoming…but that only works if a newcomer has the courage to enter the door of the church. Too often we sit and wait for them to come, and forget that the first word of the Great Commission Matt 28:18-20 is Go as in 'Go, get 'em'.

So the question becomes, how do we get an outsider to go from thinking of church going folk as weird aliens steeped in stupidity and superstition and a danger to children to thinking of us as people just like them finding real help from God in the struggles of life? It is not going to happen through a letterbox drop or an ad in the local newspaper, it has to be living person to living person. Good quality testimonies on YouTube have their part to play, but won't reassure a viewer about the type of person they would meet if they showed up at church. That's where the dog walking lady who lives on the same street and stops and chats has an infinite edge, if she mentions she goes to church and once in a while says, 'hey, would you like to come too?'.

'Building trust has to happen off church property' and by extension where you naturally find lots of people'. That means we need something to precede kerygma opportunities like Alpha. St Paul Street Evangelisation teams are one way of doing this: http://streetevangelization.com/ . Having a table at the local once a month market stalls is another. Renting vacant space in a busy local shopping centre and setting up an area of prayer and rest, with a corner to listen to personal stories and offer intercessory prayer for needs revealed is something else to consider. Entering teams in local fun runs and walkathons for charitable causes is an option, as is getting together contingents for the public celebration of days of national significance (eg. a lone priest at the local dawn service on Anzac Day will make a much bigger impact if there are 30 parishioners with recognisable name badges with him, who mingle and chat with people they don’t know before and after the ceremonies).

The image that keeps coming back to me is of a car with the motor running, and the wheels turning, but not touching the ground. Unless the rubber of the tyres makes contact with the street, the car will go nowhere. Local parishioner to local person conversation that includes content about prayer, faith, Jesus, and the benefits of worship as a united community is what will get the rubber hitting the road...it might take a few times to gain traction…but that's what will get the missing link of trust active again.

I've seen all these models of parish (except the photocopier) in action. Chances are you have as well.

Parish as social club is a tricky one because generally we have to get to know each other first before we are comfortable to talk about what God has done for us, and is doing with us. Having a culture that expects one to lead to the other, and facilitates it; that's the goal to aim for. Beware of the subtle forms of exclusion: locations difficult to get to by public transport, functions with a cover charge that people on a very tight budget could not afford.

Parish as a funeral home is unavoidable, firstly because burying the dead and praying for them are acts of mercy; secondly because they are moments of truth. Depending on how the family of the deceased is treated, they will either grow in openness to God and parish or they will shake the dust from their feet and never look back.

Parish as museum, parish as bank, parish as a school and parish as soup van are part of our commitment to those of the past who built them up, and part of our commitment to those of the future who will benefit when we are long gone and pushing up daisies. The issue is whether scarce resources are being managed with a balance between maintenance and growth.

Surely we would all laugh at the business owner who didn't have budgets for advertising, public relations, professional development, and product research and development. Without them he'd he would see no growth and sooner or later the business would be insolvent. Likewise we can no longer view budgets for pre-evangelisation, kerygma, and adult catechesis as optional luxuries; they have to be looked on as essential costs of doing 'missionary discipleship' business. Granted, those budgets might have to start small and grow gradually, but they have to start!

I do really like the parish as photocopier analogy. It is very good for helping people understand the making disciples process; highlighting why each part of the process is absolutely necessary and working out which part of the process their God-given gifts have equipped them to serve in most. In this model, let's not forget where the electrical power comes from: co-operation with the Holy Spirit and lots of intercessory prayer. Even the best photocopier will be useless unless the connection to the Holy Spirit power source is switched on.
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In the next issue will be notes from the homily from the third Mass of the conference with Cardinal Wuerl, archbishop bishop of Washington presiding.