Recently I was asked by a relative to contribute to answering some of the Questions given in the Agenda for the Fifth Plenary Council of Australia 2021.

​plenarycouncil.catholic.org.au/wp-content/uploads/2021/06/Plenary-Council-Agenda.pdf
 
While I’m still very concerned that the Plenary Council process has been a waste of time, talent and resources, I did agree to attempt some answers. Here they are:
 
1.CONVERSION
 
How might we better accompany one another on the journey of personal and communal conversion which mission in Australia requires?
 
To accompany one another on any journey means that we have to get to know one another and spend time with each other.
 
The current culture of arriving just in time for Mass, and leaving as soon as it is finished (or even beforehand), does not lend itself to learning to accompany one another. What needs to be done is part of the shift that has to happen from church goers being consumers to church goers being participants in mission.
 
We know from the end of Acts 2 that it was the Holy Spirit who bonded the members of the early church together in unity, community and mission. Without the Pentecost experience of the Holy Spirit there is no impetus/motivation to accompany each other and to care for each other.
 
But the wine of the Holy Spirit needs to go into fresh skins, so some kind of structural shift is needed that celebrates, rewards and makes accompanying each other possible. From experience we know that morning teas after the last Sunday morning Mass are not sufficient. Even though we sit beside many of the same people in the pews each weekend, ‘breaking the ice’ with each other isn’t easy; and the cringe factor when we are invited to say hello to each other at the beginning of Mass or during the homily is palpable.
 
But unless that ice is broken somehow, and at more than a superficial level, then the courage to join any kind of discussion group won’t materialize. Yet it is only in small to medium groups (3-20 people) which meet monthly, or more frequently, that true accompaniment takes place.
 
God must have a plan for such a structural shift, but we are only going to find His answer through assiduous communal prayer.
 
How might we heal the wounds of abuse, coming to see through the eyes of those who have been abused.
 
First we have to recognise just how prevalent abuse is; the statistics are something like 1 in every 4 women, and 1 in every 10 men have suffered some kind of sexual abuse; and that doesn’t count any other kind of abuse.
 
It is a widespread problem that so many people in society and in our pews live with the wounds from that kind of trauma and in ever present fear of that kind of abuse happening again.
 
On the other hand that means there are also a significant number of people committing abuse, some because they can, others due to various kinds of compulsion stemming from abuse that they themselves suffered. They are in our pews too.
 
Both groups need the salvation and healing that Jesus Christ freely offers.
 
But when was the last time you heard a homily about the power of Jesus to heal these wounds? When was the last time you heard a homily about the power of Jesus to help you forgive those who have hurt you – and to forgive yourself – as well? When was the last time you heard anyone talk about how to bring the most shameful things to Jesus in the sacrament of Penance?
 
These things don’t go away with an apology.
 
They don’t go away with any kind of retribution or revenge either.
 
And people with the specific God-given natural gifts and training necessary to do the kind of deep listening that is therapeutic, they are rather rare. While they are effective; that effectiveness can only deal with the tip of the iceberg of this societal problem.
 
Obviously God must have a solution. It is a God-sized problem.
But has anyone or any group even begun seriously interceding for the revelation of His solution?
 
NB. Some people have suggested that something akin to a Truth and Justice Commission would be a way to deal with this situation. But the Truth and Justice Commission in South Africa was not as effective as people hoped it would be. Not everyone wanted to publicly recount the trauma they had been through; not everyone wanted to be identified as a victim, and many perpetrators managed to obtain amnesty when they should have been charged with crimes.
 
How might the Church in Australia open in new ways to indigenous ways of being Christian in spirituality, theology, liturgy and missionary discipleship? How might we learn from the First Nations peoples.
 
We can learn from their knowledge of relationship with the Great Spirit gathered over millennia;
  from the methods they developed to keep families and tribes together
  from their concept of stewardship, and temporary custody of the land
  from their methods of dealing with due punishment for crime
  from their lived experience of all things being held in common (both the good aspects, and the not so good aspects where advantage is taken of the vulnerable)
  from their balance between the need for times of community and for times of solitude (walkabout).

While there is greater openness to including First Nation cultural rituals into our community lives and liturgy, such things should only be done after very careful and thorough discernment of each religious ceremony; since not all of them arose from relationship to the Good Spirit.
 
How might the church in Australia meet the needs of the most vulnerable, go to the peripheries, the missionary in places that may be overlooked or left behind in contemporary Australia? How might we partner with others (Christians, people about the fate, neighbourhood community groups, government) to do this?
 
This isn’t something that pertains to diocesan and national leadership, except in terms of giving permission/encouragement and confirming/commissioning what is happening at grass roots (parish level)

These ministries spring up at grassroots level in response to local conditions and to local needs.

Two examples:

Mary Mac’s Place, Woy Woy
It began as a parish outreach to the homeless, with companionship, lunches, and a place of safety to go to. Over time Catholic Care and the St Vincent de Paul Society added input and degrees of oversight and funding. These days many of the volunteers aren’t parishioners and are from other Christian communities.

Food Bank, Dartmouth, Canada
Part of that parish has the lowest socio-economic levels in the region, and an opportunity opened up when a local Christian community lost their place of worship to provide not only hospitality for somewhere to gather for worship, but also to join together the two parish’s food banks into one, and become more effective together in meeting local needs.

You can’t ‘legislate’ for these things, but you can give pastors and their parishes permission and encouragement to take ecumenical options for works of mercy when opportunities arise.

Likewise you can give pastors and their parishes permission to explore how to best serve the neediest in their locality, but it will always be a matter for local research into local needs/conditions and of local response to how God is calling them to answer those needs in His way.

Thought could be given to the provision of seed-funding for new ministries and support funding for ongoing ministries from a diocesan level.

It is important to determine at a local level who the most vulnerable people are and then set up programs where we may be able to assist. But we must learn from the mistakes of the past and not impose solutions from without. To truly help means to listen with open hearts to what they need – not what we think they need. Any solutions must have significant input and ongoing guidance from those in vulnerable situations. For example: we’ve often patted ourselves on the back for putting in access ramps – but what good are access ramps if there are no accessible toilets for people to use once they’ve got inside the building?

How might the church in Australia respond to the call to ecological conversion?  How can we express and promote a commitment to an integral ecology of life in all its dimensions with particular attention to the more vulnerable people and environments in our country and region?
 
This has to be handled very carefully, and from a distinctly Christian and Catholic perspective.

For many people, anything with a tinge of Green lobby about it has become an instant turn off.
 
How do you answer people who say, ‘well I’m much better than I used to be, I am reducing, re-using, and recycling, - do you mean that’s not enough?’
 
2.PRAYER
 
How might we become a more contemplative people, committing more deeply to prayer as a way of life, and celebrating the liturgy of the Church as an encounter with Christ who sends us out to “make disciples of all the nations”?
 
This topic tends to be where pleas for the return to the 3rd Rite of Reconciliation are given.
Please consider:
 
Grace might be free, but it certainly isn’t cheap.
And we should never treat it as cheap.

Everybody loves the easy option that doesn’t really cost them any more than an hour of time. It is akin to the difference of saying with others ‘we believe in one God’ compared to saying alone before others ‘I believe in one God’.
 
There’s no risk with the former; commitment with the latter.
 
Isn’t that the difference between ‘we have sinned’ vs ‘I have sinned’?

3rd Rite also encourages the consumer behaviour that we want to replace with missionary disciple behaviour.

A shepherd watches over his flock, but he treats each sheep individually when medicinal care is needed (worming, sheep dip, shearing, hoof scraping, inspecting for ticks etc).

Our Good Shepherd is the same, individual care for medicinal needs (healing of sin) is His way.
 
All of the perceived benefits of the 3rd Rite are present in the 2nd Rite (communal preparation followed by individual confession), and the 2nd Rite, produces better fruit than the 3rd Rite.

Each of us needs to hear the ‘I absolve you (singular)’ for certainty of forgiveness.
 
…………………………………………………….
 
How many of us are actually praying every day?

Yes there are some who pray their daily rosary and chosen devotions, and there are some who pray parts of the Divine Office daily, and there are some who incorporate daily reading of the bible into their prayers times, and others who do a bit of everything

but,

the vast majority of people in the pews have no regular prayer life at all.

Once someone has begun to pray, then you have a hope of deepening it,
but the commitment to pray daily is a pre-requisite.

Even 10 minutes a day can make a vast difference in our spiritual lives.
Without prayer we can do nothing.

Sustained encouragement for everyone to pray 10 minutes a day would be a very good start.
 
How might we better embrace the diverse liturgical traditions of the churches which make up the Catholic Church and the cultural gifts of immigrant communities to enrich the spirituality of worship of the church in Australia?
 
Providing devotional space for our immigrant communities would be a good step.

An exterior shrine, or an interior chapel, for localities with a significant migrant population should be encouraged, as places where they can honour the saint/s that are so important in their country of origin.
 
The parish at Marsfield has a chapel for a statue of Our Lady of Graces donated by the local Italian/Maltese community. It is a way of sharing our cultural/spiritual partonomy with each other.
 
When WYD pilgrims visited Sydney, many of them brought images and icons of the patron saints of their localities and nations as gifts to the parishes that hosted them, enriching all of us, and visually reminding us that we are the Church universal whenever we gather to pray.
 
3.FORMATION
 
How might we better form leaders for mission - adults, children and families, couples and single people?
 
Should you happen to have active children, families, couples and non-retired adults in your faith communities count yourselves especially fortunate.
 
The vast majority of parishes no longer have age diversity in their congregations.

In a recent May headcount at a vigil Mass, only 2.5% of those present were aged under 70.

The focus should be on how to form teams, and leaders of teams for mission, from among our 70+ year olds, for there to be any kind of missionary success.
 
How might we better equip ordained ministers to be enablers of missionary discipleship the church becoming more a ‘priestly people’ served by the ordained ministry?

How might formation, both pre- and post-ordination, better foster the development of bishops, priests and deacons as enablers of the universal Christian vocation to holiness lived in missionary discipleship?
 
Guided practical experience in discerning whether something emerging in the parish is of God (or not) would be the most useful. Because if something hasn’t been initiated by God, then pouring resources into it is ultimately futile.

Learning how to support laity whom God has commissioned in the catechising, evangelizing and charitable works of the Church would be the next most useful thing. Moral support and financial support: ‘How can I and the parish help you to be more effective in your calling from God?’

Because otherwise two things happen; the priest becomes a bottleneck rather than a coach/cheerleader/enabler who with God’s authority gives permission and commissions for mission; and people forget that lay ministry is crucial for the mission of the church and begin/continue to think that ‘Father and the nuns do all of that’.

Understanding the charisms the Holy Spirit bestows upon His people; and learning how to help His people grow safely and effectively in the use of those charisms, is one of the greatest services to the Church (and to the mission of the Church) that can be done.
 
By and large ordained leadership has been guilty of ‘one size fits all’ when it comes to recruitment for ministry (eg catechists, altar servers) – if you are breathing, and seem reasonable, you’ll do – instead of taking the time and effort to find those who have charisms of teaching to be catechists and to find those who have charisms of service (helps) to be altar servers.
 
It isn’t overly difficult to work out who the naturally out-going people are in a congregation; the ones who have a genuine interest in new people, and to give them some extra training as welcomers and evangelists – because that extra training in techniques and listening to the promptings of the Holy Spirit will make them far more effective than they already are.
 
We have to comprehend that when we see parishioners we can no longer see pawns (ie. interchangeable worker bees), but we see that no one is a pawn, that they are all kings, queens, bishops, rooks and castles with very different God given callings and abilities. Likewise, we have to comprehend the double disaster of putting a rook in a castle ministry; the rook will burn out and be ineffective AND the castle that should have been there has had his/her talents unused.
 
But this goes for the ordained as well. A priest with a more than ordinary effectiveness in ministering to the sick should be placed in a position where he can use those gifts – and not moved to any position where that isn’t a major part of his regular ministry. Permanent deacons without people skills should not be put in situations where people skills are essential, but where the talents they do have can shine (eg livestreaming technology, events organisation, archivist)
 
This impacts preaching too: It is easy to fall into the trap of assuming that everyone else has the same calling that you do. That’s why we see priests gifted as evangelists in their preaching calling everyone to evangelise like them when maybe 7% of the congregation has the charism for that ministry, and the rest have charisms for works of mercy, for intercessory prayer, for teaching, for administration and other charisms. Yes, we all have the small ‘e’ calling to evangelise, (the church exists to evangelise) but some have the big ‘E’ calling. Preaching ‘let’s all be big E’ puts off and confuses everyone who doesn’t have a big E calling.
 
4.STRUCTURES
 
How might parishes better become local centres for the formation and animation of missionary disciples?
 
Just like each baptized person has a call to a particular mission of the church,
and just like we find that there are calls within calls among our priests and religious (some priests are more gifted at visitation of the sick than others; some religious are more gifted at being memory keepers/archivists than others; some religious are more gifted at spiritual direction than others)
 – so too does each parish have a particular call from God within the general call of being a parish.
 
For example, St Patrick’s Church Hill, understands that it is everyone’s ‘second parish’, either for Mass or Confession, or both, and that a degree of anonymity for those who walk through the doors is needed to preserve that special calling.
 
Only when a parish begins to know and come into agreement with its special call within a call from God, will it truly thrive and become a local centre for the formation and animation of a specific missionary calling (eg inner healing, evangelization of workers, promotion of the rosary etc).

NB these are long term callings, well beyond the lifespan of any pastor, and often linked in some way to the spiritual patronage of the parish.
 
For example the parish of Our Lady of Lourdes at Earlwood has long been known for its healing Masses; and is it a complete surprise that a parish under the patronage of St John the Baptist has retained 4 regular weekly opportunities for confession (when most other parishes only have one?
 
How might the Church in Australia be better structured for mission, considering the parish, the diocese, religious orders, the PJPs and new communities?
 
Most parish and other budgets only look at costs for maintenance of buildings and salaries, and existing ministries (eg sacramental programme/s).
 
Even 5% of budget set aside only for funding the start-up of new missionary initiatives would be a worthwhile beginning.

(Remembering that new initiatives often take until the 2nd year to bear fruit)
 
5.GOVERNANCE
 
How might the people of God, lay and ordained, women and men, approach governance in this spirit of synodality and co-responsibility for more effective proclamation of the Gospel?
 
How might we recast governance at every level of the Church in Australia in a more missionary key?
 
It would help a lot if what we reward and celebrate wasn’t so ‘parish building’ focused.
 
The real mission field is outside the church walls where the believers interact with the non-believers in various ways.
 
The visible ministries of choir, lector, altar server, sacristan, musician get far more regular kudos than the invisible ministries of mothering young children, caring for the elderly, taking Holy Communion to the sick, serving with the St Vincent de Paul society, facilitating small groups of bible study, and listening to the young. That has to change.
 
90% of the miracles Jesus worked happened outside the synagogue and Temple walls. Outside the parish building is where the laity should be focused on the mission to which God has called them.
 
Remember, we should be encouraging our nurses to become holy nurses; our carpenters to become holy carpenters, our shop assistants to become holy shop assistants so that they can have maximum impact in the places and careers, ie the specific mission fields that God has placed them in.
 
You’d much prefer a holy nurse who prayed for you and with you as she changed your wound dressings than a secular nurse, wouldn’t you!?
 
We have a duty to mutually encourage each other to both holiness and mission.
 
We have a duty to help each other see the missionary possibilities that are present in our existing careers and vocational callings, and to encourage and train them to act on the opportunities that arise.
 
Possibilities like taking the opportunity to pray with customers and work colleagues who are distressed, like asking the extra question (you’ve sorted out your legal/financial situation, but have you done anything towards sorting out your eternal situation?), like noticing patterns where vulnerable people are falling through the cracks of bureaucratic systems and working with others- together with prayer- to find an effective solution.
 
6.INSTITUTIONS
 
How might we better see the future of Catholic education ( primary, secondary and tertiary) through a missionary lens?
 
I honestly don’t know if the existing structures have a future.
 
Can we in all good conscience say that our schools at any level (primary, secondary, tertiary) are producing believers, missionary disciples? We see less than 5% of them inside our church walls in any given 12 month time period.

Shouldn’t we be putting our resources where there is good fruit, and pruning away that which is producing no fruit or bad fruit?
 
What we do have are secular schools with a Catholic veneer that are very good at inoculating young people from having any commitment to Catholic faith at all.
 
During this time of pandemic we have seen families cope with homeschooling their children with the ‘remote’ support of teachers and online resources.
 
We could let our already secular schools become fully secular, and instead invest in setting up hubs of teachers to support the homeschooling efforts of Catholic families. But those hubs of teachers need to be fully practicing Catholics with full adherence to the teachings of the Church. It is true that we learn as much from the character and beliefs of a teacher as we do their subject matter.
 
How might we better see the future of Catholic social services, agencies and health and aged care ministries as key missionary and evangelising agencies
 
We could look at them as current and future bastions against the evils of euthanasia, abortion, and care proportionate to the benefits of treatment vs the burdens of treatment.
 
In dire circumstances often hearts open up to the need for God. We are called by 1 Peter 3:15 to always have our answer ready for people who ask you the reason for the hope that you all have.
 
We would be derelict in our duty if we didn’t train our staff in these services, ministries and agencies to be able to do give their answers when asked.

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

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

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

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

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

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

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

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

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

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

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

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

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

Which matters to God the most?

What matters to God the most?

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

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

My view from the pew looks like this:

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

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

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

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

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

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

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

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

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

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

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

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

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

Thankfully there have been moves towards decentralization again.

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

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

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

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

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

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

A few passages from the Instrumentum Laboris caught my eye:

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

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

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

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

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

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

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

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

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

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

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

Without this, nothing else will really matter.

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

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

During the month of August, a lot of good, thought provoking content came my way. It was my intention to complete a blog-post about one of them, but that’s still in process. So instead I will share the rest of the thought provoking content with you now.

If you haven’t read many of Pope Francis’ recent speeches and homilies, you have been missing out. I went searching through them for excerpts suitable for meditating on the Joyful and Glorious mysteries of the Rosary, and found some gold. You can find those edited excerpts on the Resources – Prayer 2 page, about half-way down.

Then there was the discovery of ‘The Letter’ produced as the fruit of the 2016 Synod from the archdiocese of Detroit. Please read it: https://www.unleashthegospel.org/the-letter/
Truly it is everything I ever hoped our Plenary Council would produce. Do you want a road map for the new evangelization? Well, this is about as close and as clear as you are going to get.
(#PlenaryCouncil)

Related to that is a small article by Fr Stephen Pullis of the same archdiocese on practical and doable pathways of evangelization for people in the pews. https://www.unleashthegospel.org/2020/08/three-key-ways-to-be-missionary-at-your-parish/

After that, recommended to me was Bishop Barron’s presentation to the 2019 USCCB’s Conference on Reaching Out to the Religiously Unaffiliated, available on YouTube. It is 1 hour 24 mins in length, but the beginning is a video presentation, then Bishop Barron speaks and following that the Q and A session is sufficiently interesting. https://youtu.be/bUmg-DLBa1E

The bit that interests me the most starts about 12.5 mins in,
and here is a basic transcription of it:
‘Young people, the people that we are interested in reaching, they have so many questions that have remained answered for them, I hear from many of them every single day in my internet work: What’s religion? It’s stupid, it’s irrational, it’s pre-scientific nonsense, it’s bronze age mythology, they use all the phrases of the new atheists. Of course, it breaks your heart. Yes, we have a beautiful tradition, but we have a very smart tradition, but we have not it seems to me communicated that effectively to our young people. And it leaves a lot of their questions unanswered, which is causing them enormous difficulty. You know, I use the language of (Pope) Francis again here, to my mind this is simply one of the key ways that we accompany young people. Anyone who accompanies young people know that they are filled with questions. I hear them every day in my work. I’ll give you a recent example, I think last June I mentioned this to you, Reddit is a very popular website, one of the most popular in the world. And it is a forum for the exchange of ideas. So think of like Hyde Park corner, or the Areopagus, now updated to the internet. So you can exchange views. It is a very popular website. There’s something on it called the Reddit A.M.A., which means Ask Me Anything, so it is like a quodlibetal question from the middle ages. It’s just, here I am, ask me anything. So I did one about a year ago, and I just did a second one a few months ago. My first one was the third most popular Reddit AMA of the previous year, this last one was number two. I was just after Beto O’Rourke and ahead of Bernie Sanders. Now I say that not to say, O aren’t I famous, because I’m sure 98% of the people on it had no idea of who I was, but you announce yourself, I did it this way, I am a Catholic bishop who loves dialoguing with atheists, agnostics and non-believers, well 15,000 questions later, that’s in about 2 hours, 15,000 questions came through. And it’s very interesting, to go on Reddit you need galoshes and rubber gloves, I mean it’s a pretty messy space, you have to get through a lot of silliness and obscenity and all that, but once you’re past that, some very clear patterns emerge, and I’ve seen it in my own work, but, Who is God? How do you know there’s a God? Can you possibly prove there’s a God? Doesn’t science disprove God? I mean, just thousands of questions along those lines. Secondly, to no one’s surprise, the problem of evil, how can there be a God is there’s suffering in the world? Third, typolitic of our time, How do you know your religion is right? Aren’t there a thousand different religions, how could you get up and say yours is right? Fourth issue, sexuality, especially homosexuality and trans-genderism. So I mean, 15,000 questions, and you can discern very clear patterns. Well, we’ve got a smart tradition, and I think providing good answers to honest questions is a major part of accompaniment. Something we brought up a lot at the Youth Synod last year was the Emmaus image. So here’s Jesus walking with the disciples, and doing all these wonderful things like walking with them, even as they walk in the wrong direction, listening to them, yes indeed, what are you talking about as you go on the way?, non-judgmental accompaniment, all those wonderful things and then at a key moment Jesus teaches and then their hearts caught on fire. Were not our hearts burning within us as He explained the scriptures to us on the way? So to my mind, that’s all just part of a process of accompaniment and presenting a smart version of Catholicism is key to it.’

I highly recommend that you watch the whole presentation.

Which leads to https://www.reddit.com/. If there are young people out there asking honest questions, the least we can do is go and have a look see. So I spent about a week lurking, and then bit the bullet and joined. After about a week in the trenches I can confirm that there are indeed many young people asking good questions, and not enough well-educated-in-the-Catholic-faith people around answering them. The sub-reddits r/Catholicism and r/Christianity are good places to start.
Consider yourself challenged to do likewise.

If you are intrigued enough to investigate Reddit, here is a guide for beginners.

On Pentecost Sunday 2020 the Reports from the Plenary Council’s six Writing and Discernment Groups were released. I have read Philippa Martyr’s and Fr John Miechels’s commentaries on these Reports. Both commentaries are well worth reading. But they do make a person reluctant to read the Reports themselves.

But read them I sadly must.

Before I do that, I wish to outline the lens from which I am approaching these documents.

From the start I thought that the process was flawed, because we know what God wants us to do – it has been outlined in Novo Millennio Ineunte and in Evangelii Gaudium. The question is how to do it authentically in an Australian context.

While the phases of the Plenary Council up till now have had paperwork reminding us to ‘Listen to what the Spirit is saying’ and ‘What do you think God is calling us to do’, in practice people have been answering very different questions, viz ‘What do you think the Church ought to be doing?’, ‘What would you like to see change in the Church?’, ‘What could we actually, concretely do, towards these themes at diocesan, deanery and parish level?’. Notably absent has been any question about what God wants me to do to contribute, and likewise absent any consideration about where all these mythical people and unlimited resources who are going to make it happen are going to come from (and how to motivate them). In practice people have been told, ‘This Plenary Council is your chance to change things, speak up for what you want, the more vocal you are, the more likely something will happen’.

In such a climate, consensus is not a reliable indicator of the will of the Holy Spirit.

Further absent, and most disturbing, is how often God’s action is left out of the deliberations: it’s a kind of, ‘He can join in if He wants to’ mentality, instead of seeking His input, guidance and power first and foremost. How strange it is when we say we are guided by the Holy Spirit, and then act as though only more committees and layers of hierarchy are needed to achieve anything.

God’s will and purposes have not changed. Always He calls us back to the original blueprint. Even before the Bible existed, family was the foundation of God’s plan. The Bible is the story of the family of Abraham, and it contains the accumulated wisdom about how God wants that family to live in fulness of life. As the family goes, so goes the Church. Where do we get the power to live as members of the family of God? From the Holy Spirit. A new evangelisation is not possible unless there is a new Pentecost, and there is no Pentecost without the Holy Spirit.

Thus for me, Scripture, Family and the Holy Spirit are the non-negotiable essential keys for discovering what God wants us to do in this Great Southern Land of the Holy Spirit. However none of them were referenced in the titles of the 6 Themes of the Plenary Council, and this continues to disturb me greatly.

So as I read (plough through) the 6 Reports, I am going to tally up any references to Scripture, Family and the Holy Spirit, and if I come across any ideas worth pursuing, I will list them.

Obviously it was not an easy task for the Writing and Discernment Groups because they had so many answers to the wrong questions to sift through.

Scripture references are counted when they occur in the body of the text (not in the footnotes) and are recognisable quotations (not cf.’s). Family has to be specifically referenced, references to parts of families eg women, children, elderly etc do not count. All too often we do not view families holistically, which is strange if we believe that each family is a domestic church, and when there is plenty of evidence in the Scripture for God entrusting specific ministries to specific families in perpetuity. Recently during the pandemic lockdown without the usual institutional church structures, we had to live church as domestic churches and began to rediscover this ancient reality. Both ‘Spirit’ and ‘Holy Spirit’ are counted.

Please take these as ‘about right’ numbers and not as exact tallies. Your own tally is likely to be different to mine, but definitely similar.

Theme 1: Missionary and Evangelising
Scripture references: 23
Family references: 6.5
Holy Spirit references: 10
(from page 6) The renewal of our world begins with personal renewal of our lives lived according to the Gospel which invites us to a personal encounter with Jesus, who offers us the gift of God’s love.
(from page 12) For our sacramental initiation to bear fruit, our journey will be one of growing in our relationship with Jesus, the community of His followers and our wider society. This growth is facilitated through the family, the school and the parish community.
(Prioritised Question 6) Given the importance of the family for the missionary and evangelising activity of the Church, how can we best promote a Catholic vision of marriage and family?

Theme 2: Inclusive, Participatory and Synodal
Scripture references: 16
Family references: 4
Holy Spirit references: 7
(from pages 6 & 10 ) Inclusion recognises that every person is a doorway into the mystery that is the Body of Christ.
(from page 9) Our society has become increasingly indifferent, sometimes even hostile, to family life in all its stages, and to those who make family a priority. At each stage of the growth of their children, families experience unique joys but also struggles which, if left unattended, can lead to disengagement and rift, both with each other but also the Church.
(from page 16) Catholics must tirelessly and fearlessly affirm the unique dignity of each and every child, and the inestimable value of the labours of every parent.

Theme 3: Prayerful and Eucharistic
Scripture references: 15
Family references: 6.5
Holy Spirit references: 11
(from page 7) The family is the usual birthplace of faith and the Church recognises that parents are the first and foremost educators of their children (Gravissimus Educationis
(from page 12) When we are formed in the Gospel, God’s people recognise Jesus in daily life.
(from Proposals for Change 1b) Equip each of our Church communities and organisations to support the creation of small communities of faith and life, centred on prayer with Scripture and sharing heart to heart. Encourage these small communities to gather regularly for the development of faith, the sharing of life over a meal and for spiritual nourishment.
(Are not families also small communities?)

Theme 4: Humble, Healing and Merciful
Scripture references: 13
Family references: 1.5
Holy Spirit references: 5
(from page 11) We are invited to witness the wounds of Jesus in those who have been wounded by the Church.
(from page 12) God is asking us to recognise it is restoration to the family of God that brings true wholeness, and that all the faithful have a role to play in the healing of the wounded.
(from page 12) We cannot separate Christ from the wounded: “just as you did it to one of the least of my family, you did it to me” (Mt 25:40).

Theme 5: Joyful, Hope-filled Servant Community
Scripture references: 3
Family references: 5.5
Holy Spirit references: 1
(from page 5) Australia is a land that prizes freedom, equality and egalitarianism, a ‘fair go’ and mateship. However, mental illness, sickness, loneliness, family or financial pressures afflict many Australians.
(from page 8) “the joy of love experienced by families is also the joy of the Church.” (Amoris Laetitia)
(from Challenge 1, page 11) Particular attention should be given to the reasons why so many young people and their families are absent from our parishes, and how schools and parishes might address this concern.

Theme 6: Open to Conversion, Renewal and Reform
Scripture references: 5
Family references: 3.5
Holy Spirit references: 3
(from page 5) “...if the parish proves capable of self-renewal and constant adaptivity, it continues to be ‘the Church living in the midst of the homes of her sons and daughters.’” (Evangelii Gaudium 28)
(from page 11) The consultation highlights the importance of a personal encounter with Christ as the basis of the life of faith, and the need for a supportive and faith-enriching Church community in which to deepen and live out our Catholic identity. Catholics sense a call for greater integration of faith and life, for discerning ways of discipleship — at home and at work, online and in local communities.
(from Question 2a on page 15) How can the structures and ministries of the local churches reach out and be more connected to today’s Catholics in their family life, communities, workplaces, culture and leisure?

                         - - -    - - -   - - -  

If we believe that the Holy Spirit is the soul of the Church, and the goal of the Christian life is the acquisition of the Holy Spirit (St Seraphim of Sarov), then is it not exceedingly strange that the charisms of the Holy Spirit were not referenced in any of the Theme Reports? How can we possibly do the work of the Kingdom of God without prophecy, healing, intercession, discernment of spirits, words of knowledge, words of wisdom, miracles, deliverance, signs & wonders, and those with anointings from the Holy Spirit to preach, teach and evangelise? Working out how to make room for them in normal parish life, and normal family life, is what we need. Because without God all of our efforts will be fruitless, and utter wastes of time.

It is said that where you have been under the greatest attack from the evil one is the very place to expect the greatest victories. All aspects of family life, from conception to the grave, have been under extreme attack. Is not this where we should no longer be on the defensive, but positively placing our resources to assist the growth of families as domestic churches and households of grace?

And neither can happen without returning to the Scriptures and sincerely studying how God relates to families, and how to co-operate with the Holy Spirit.
  
To focus on family, on the Holy Spirit, and about what God has to say about them in the Plenary Council deliberations, with those two aforementioned papal documents for guidance, now that would be truly worthwhile.

#plenarycouncil  #plenarycouncil2020

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

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

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

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

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

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

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

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

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

Lunch Time (30 mins)

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

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

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

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

Afternoon tea break (20 mins)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Towards the bottom of this blog-post is the 43 x A4 page document that contains the combined reference material from the Plenary Council Theme 6 cycle of blog-posts.

The links for each part of the cycle of blog-posts are here
Vision, Interview List and Pre-Requisite Reading
Open to Conversion
Open to Renewal
Open to Reform
Topics of Controversy
Sample Response re Women in the Church
Sample Response re Women in ministry and leadership 

A few of the blog-posts prior to 12 Aug 2019 also refer to the Plenary Council and Theme 6.

My hope is that this gathering of reference material may assist those working on the Plenary Council for Theme 6: Open to Conversion, Renewal and Reform at national, diocesan, deanery and parish levels. 

This particular part of my Plenary Council journey is now done.
I place whatever happens next in God's hands. 

In the days between submitting ​my application for membership of the Discernment and Writing Group for Theme 6 and the cut off date for applications it seemed like a very good idea to produce a written answer to at least one of the questions that kept cropping up in the Listening phase submissions. After all, if I were on the other side of the fence sorting through applications and interviewing short listed people, I would want to know where they stood on these issues and whether they had thought them through.

As the days of waiting lengthened to learn the results of that application it seemed like a good idea to begin a second written response. It got interrupted by the the need to fight the late term abortion bill before state parliament with both prayer and words. But it finally got finished today.  

Example of a written response to a Plenary Council Theme 6 submission (2)

Excerpt from a parishioner in Parramatta Diocese:
"The exclusion of women from ministry and leadership roles cannot be supported theologically and should be one of the first changes introduced."

Women by virtue of the gift of baptism are as much children of God and heirs to the promise of eternal life as baptised men are, and upon them the promised outpouring of the Holy Spirit applies, 'In the days to come-it is the Lord who speaks-I will pour out My Spirit on all mankind. Their sons and daughters shall prophecy, your young men shall see visions your old men shall dream dreams. Even on the slaves, men and women, in those days, I will pour out My Spirit.' Joel 3:1-2, Acts 2:17-18

The outpouring of the Holy Spirit has a double impact upon us; to make us grow in holiness that we may love God with all of our hearts, minds, soul and strength; and to make us grow in missionary service that we may love our neighbour as ourselves. The purpose of the diversity of charisms that the Holy Spirit gives for missionary service are 'so that the saints together make a unity in the work of service, building up the body of Christ' Eph 4:12

The forms that missionary service takes are full of variety, catechists, healers, hospitality, preaching, teaching, evangelising, intercession, administration, musicianship, works of mercy, service to the poor, service to the sick, discipleship, prophecy, deliverance, miracles, and many others. Of those many forms service in ordained ministry is only one, one that holds the others in unity, but only one out of a vast multiplicity.

If you walk into an average parish you are likely to see women in the music ministry as organists, cantors and choir members; women doing much of the behind the scenes sacristy work (preparing for and cleaning up after Masses, baptisms, funerals etc, ironing vestments and altar linens, flower arranging, making sure the place has enough altar wine, altar breads, charcoal, incense, toilet paper etc), women doing the 1st reading or 2nd reading at Mass, women as part of the welcoming teams, women in the piety stalls, women involved with children's liturgy of the word ;women taking Holy Communion to the sick and house-bound. In an average parish if all the women went on strike things would be very dire indeed. This doesn't even take into account all the 'non-visible-at-Mass' ways that women serve, for example in baptismal preparation classes and sacramental programs for confirmation, penance and first Holy Communion, in RCIA teams (Rite of Christian Initiation for Adults) and RCIC teams (Rite of Christian Initiation for Children), on parish councils, in church cleaning teams, as catechists in schools, in counting the collection teams, in folding the parish bulletin teams, in praying the Rosary in common before or after Mass, and in providing food for all the 'bring a plate to share' social events, and in various fund raising events for the upkeep of parish buses and sending the youngsters off to World Youth Day. And that is only some of the 'non-visible-at-Mass' ways that women are serving God and neighbour through their parish communities.

Is this ministry, if you define ministry as service? Yes.
Is it ordained ministry? No.
Are women leading some of these non-ordained ministries? Yes.
Have they stepped up to these roles because the blokes didn't? Probably.

Do they get any real recognition for what they do? Maybe if they have served a long time and then retire (or die) there might be a small token of appreciation given, but otherwise they only get recognition (the negative kind) when they stuff up.

Above and beyond ministry to parish, is the calling of women to minister service in families, as daughters, wives, mothers, grandmothers and aunties. The majority of this is service hidden from public view, for which the fruits take a very long time to manifest. It is as slow and imperceptible as seeds turning into plants. It is full of work that is essential, because it invests in people, but there's nothing outwardly to show for it except that those under your care are still alive, more or less clean, more or less sane, clothed and fed; which is vastly different to men who can point to objective things as the fruits of their labour (houses built, contracts exchanged, machines repaired, holes dug etc). It is as Chesterton says, the call of women to be everything to someone, which balances the call of men to be the same thing (plumber, architect, banker, telescope maker) to everyone.

We do have to ask ourselves sincerely whether our homes are the domestic churches they are called by God to be, or have they become domestic airports where travellers flit in and out on their way to other destinations? If the latter, how to we get back on God's track? How do we stop the devaluation of ministry service in the home, and start publicly valuing it and honouring the self-sacrifice that it requires again?

What did the early Church do with regard to leadership, as defined by decision making? According to Acts 15:5-6 the apostles and elders met together to determine whether it was God's will that the pagan men who became Christians were required to be circumcised. This is the same book of the Bible that specifically mentions that women disciples and the Mother of Jesus were in the upper room praying with the apostles for the outpouring of the Holy Spirit at Pentecost. This means that their non-mention in Acts 15:5-6 is significant because the writer of Acts goes to great lengths to name women as often as possible (for example Lydia, Sapphira, Tabitha/Dorcas, Mary the mother of John Mark, Rhoda, Damaris, Priscilla, Phillip's four daughters, Drusilla, Bernice). At the time of Acts 15:5-6 many of those women of the upper room would have still been alive and active in the Jerusalem community. What are we to conclude from this? That either Peter and the apostles based their leadership decision making model on the Jewish model – which was itself biblical, or Jesus had given specific post-Resurrection pre-Ascension instructions to the apostles about this, or both.

Thus the subsequent conclusion is that there is no theological basis for leadership (decision making) in the church for including women. It may offend our modern democratic sympathies, but when it comes to the kingdom of God, the will of God is supreme. We don't have to like it or understand it, but we do have to trust in it and accept it.

A very good resource for the scriptural basis of gender roles is Stephen B. Clark's 'Man and Woman in Christ: An examination of the roles of men and women in the light of Scripture and the Social Sciences'. It is expensive, but comprehensive and worth every penny
https://www.amazon.com/Man-Woman-Christ-Examination-Scripture/dp/0892830840
One of the points he makes is that charisms are given to all, but the size of the arena for the use of those charisms are different between men and women. For women it is more likely to be one on one, or one on few; for men it is likely to be much larger.

What matters is that we are available to God for however He wants to work through us. A story, the origins of which I have been as yet unable to remember, may make this clearer. It goes something like this: A youth minister was doing preparation for a talk he was going to give at the next youth group meeting. He was really feeling the impetus of the Holy Spirit behind the preparation. But when it came time for the youth group meeting, only one person showed up. Not wanting to waste this great material on one person, he decided to shelve the talk until next time when there should be more youngsters to give it to. However a few days later he heard from other sources a bit of the background to the life of that one person who showed up, and realised that God had prepared that talk specifically for the one youngster that had shown up. This led the youth minister into a time of repentance, and a resolution to always give the talk God had given him to give, no matter if it was only for one. He concluded, sometimes God wants to do everything just to reach the one, and none of us should stand in the way of God's plans, and that the value of what we do in His name doesn't depend on the size of the audience we see but on our obedience to His promptings.

We read in the account of the garden of Eden (Gen 3:1-7) that God had given all the fruit of the trees in the garden for Adam and Eve to eat, all except one of them, and that eating of this forbidden tree would have very bad consequences. You could see in this account an analogy, where the trees are the various ministries of service that are possible, all except the tree of ordained ministry which the woman is instructed not to eat from. As in Eden, this is still a test of trust, love and obedience, and the temptations are many to eat of the forbidden tree. Just as in Eden we have two choices, we can focus on the forbidden tree and sit and mope and complain about the forbidden tree, or we can turn around and look at all the other trees, rejoice and thank God for their goodness and His providence, and perhaps while exploring them find some amazing gifts from God among those other trees that He has hidden for us to seek and find.

St Paul tells us in 1 Cor 12:22 that it is precisely the parts of the body of Christ that seem to be the weakest which are the indispensable ones. You could make the case that the external parts of the body mirror the ministry of men, and that the internal parts of the body mirror the ministry of women, because so much of the ministry of women takes place in hiddenness; cooking, cleaning, nurturing, listening, praying, offering up suffering, consoling etc. A body can still live if it is blind, lame, dumb, hard of hearing, unable to speak or smell, taste, feel or move. But a body cannot live if any of the heart, lungs, stomach, kidneys and intestines fail. So it stands to reason that if you want to destroy the body of Christ, then you work on the women and tempt them away from living out God's plan for them (Feminism). Conversely, if you want the body of Christ to return to health, getting the internal organs to function better is the essential first step. Do this and the rest of the body will get stronger and healthier.

However lest we glorify leadership too much, let us be reminded of Jotham's fable in Judges Chapter 9 of the trees meeting together to elect a king. In that fable the olive tree, the fig tree and the grape vine all refuse the kingship when they realise that to accept leadership they will have to give up the useful things they are actually good at. In the end the thorn bush accepts leadership because it wasn’t positively productive for anything else. Even in our own day we experience that to lead means to surrender the front line work to others, in order to serve the workers in the front lines. If you love the front line work, then you resist 'promotion' to leadership. If God wants to keep His women at the front lines, in hands on personal ministry to others, because that is where they are most effective, who are we to argue?

The only leadership that matters is the leadership of saying our personal Yes to whatever God wills for us. Doing that gives others permission to say their own tentative Yes to God.

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The next blog-post in this cycle will be the final one.
It seems like a good idea to spend some of tomorrow getting the promised printer friendly PDF of the whole cycle into quality shape, rather than rushing the task.
It also seems a good idea to have a single blog-post that contains the links to all the others in the cycle, and maybe a few thoughts about where to from here.

#PlenaryCouncil #PlenaryCouncilTheme6
#OpenToConversionRenewalAndReform
​

In the days between submitting ​my application for membership of the Discernment and Writing Group for Theme 6 and the cut off date for applications it seemed like a very good idea to produce a written answer to at least one of the questions that kept cropping up in the Listening phase submissions. After all, if I were on the other side of the fence sorting through applications and interviewing short listed people, I would want to know where they stood on these issues and whether they had thought them through.

So here is the first one I prepared. I began a second one, and hope to finish it tomorrow. 

Example of a written response to a Plenary Council Theme 6 submission

Excerpt from a parishioner in Parramatta Diocese:
"We can no longer have women as second or third class citizens in our church. They could become priests in our church and minister to the community."

Women by virtue of the gift of baptism are as much children of God and heirs to the promise of eternal life as baptised men are. Women are called to holiness and mission through baptism as much as men are. For the times we have not proclaimed this truth, as a church we beg forgiveness.

Through baptism and confirmation the charisms of the Holy Spirit are poured out upon the children of God for the building up of the kingdom of God. It is the responsibility of leadership in the church to notice, encourage, develop and co-ordinate the people upon whom the Holy Spirit has given charisms. For the times we have failed to this, as a church we beg forgiveness.

The vast majority of the miracles of Jesus, and the use of the charisms of the Holy Spirit in the Acts of the Apostles (for the latter: 39/40), did not take place in the synagogue or temple but in the market squares, in homes, and while travelling. For the times that we have placed pre-eminence on what takes place inside church buildings, and neglected to celebrate how God is using His sons and daughters outside the church buildings in works of mercy, works of evangelism, works of healing, works of teaching, works of deliverance, works of intercession etc, as a church we beg forgiveness.

Family is important to God. The vocation of father and the vocation of mother have eternal consequences in the lives of their children, grandchildren and great-grandchildren. The ministry of father and mother in the life of a child has a far greater impact than any priest will ever have. For the times that we have not balanced the kudos we give to those to go into full time church ministry with the kudos given to the full time ministry of mother and father, as a church we beg forgiveness.

(The 2011 National Faith Life Survey reported that for Catholic newcomers the most significant people in their lives to show them what faith is about were mothers 77% fathers 48% followed by grandparents/spouses/other family all at 16% and teachers, friends, clergy, chaplains at lower levels.)

Secular life is important to God. The good a holy politician, a holy detective, a holy surgeon, a holy football coach, a holy artist, a holy novelist, a holy retailer, a holy hairdresser can do is incalculable, and can often have a longer positive impact than 40 years of priestly preaching can have. For the times that we have not balanced the kudos we give to those who go into full time ministry with the kudos given to those called to holiness in secular vocations, as a church we beg forgiveness.
https://www.thykingdomcome.global/resources/day-3-thanks-faith-frontline-emergency-service-workers-power-prayer-work

Whether male or female, you are important to God, and the calling He has placed upon your life cannot be filled by anyone else. Your value does not depend upon how visible your ministry is to others. Your value does not depend on how much decision making power and influence you have. Your value depends upon the quality of your 'Yes' in responding to God's call and your fidelity to that call through both good times and bad times. For the times we have not proclaimed this truth, as a church we beg forgiveness.

Parents know that at times the most loving thing to do is to set boundaries and to say 'no' to their children for the greater good of the whole family. To love like this is not an easy thing to do. More than once the Church has given this loving 'no' to the request for women priests. You can read the official documents Ordinatio Sacerdotis and Inter Insigniores below.

The argument goes something like this: despite surrounding cultures in Old and New Testament times having women priests, the priests of the Temple were male, and the apostles Jesus conferred ordination as priests upon were male. Jesus had extraordinary women in His life, His mother Mary, Martha, Mary Magdalene and others who never betrayed Him and who stood faithfully at His Cross, and yet He did not ordain them as priests. We see in this the will of God, and we must accept it as being an important element in His salvific plan.

http://w2.vatican.va/content/john-paul-ii/en/apost_letters/1994/documents/hf_jp-ii_apl_19940522_ordinatio-sacerdotalis.html 
​
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19761015_inter-insigniores_en.html

In the end what matters is helping each other get to heaven. If you compare the numbers of people converted through Mary, the mother of Jesus, to the numbers of people converted through the apostles, Mary is way out in front and she was never ordained a priest.

Caroline Chisholm, St Mary of the Cross McKillop, Eileen O'Connor, Dorothy Day, Mother Angelica of EWTN, Flannery O'Connor, St Edith Stein, Edel Quinn, Pauline Jaricot, St Mother Teresa of Calcutta, St Gianna Beretta Molla, St Therese of Lisieux, Gabrielle Bossis, Bl Susanna Cabioie are women with whom God has done great things, as lay women and as religious. In their lives much inspiration can be found.
 
Others are not household names, but the mother of St John XXIII, the mother of Archbishop Fulton Sheen, the mother of Archbishop Polding, the mother of Frederic Ozanam lived extraordinarily fruitful lives for God.

A loving parent will understand that the child who asks for lollies is actually hungry, and will steer the child away from the lollies towards food with high nutrition, and will ride out the protests until the child eventually develops a taste and hunger for what is beneficial. In the Apostolic Letter Mulieris Dignitatem by St John Paul II is an uplifting vision of the role of women in God's plan of salvation. No woman who reads it will ever feel like a second or third class citizen again.

http://w2.vatican.va/content/john-paul-ii/en/apost_letters/1988/documents/hf_jp-ii_apl_19880815_mulieris-dignitatem.html

From time to time movements spring up, and it takes careful discernment to work out whether they are movements of the Holy Spirit, movements of the Holy Spirit that got hijacked by the enemy, movements of the enemy or movements of the enemy that got hijacked by the Holy Spirit.

For example in hindsight and with the benefit of Humanae Vitae we can see that the push for oral contraceptives was not of God and of great detriment to humanity. The dissatisfaction with the first English translation of the Mass has eventually given us a much better translation that is slowly bearing good fruit. The #MeToo movement has brought a lot of necessary things into the light, but it has been hijacked whenever false accusations have been made.

http://w2.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_25071968_humanae-vitae.html

The movement of women into more visible arenas of ministry may be a work of God, but it is still too jumbled up with various ideologies for definitive discernment to be made. We can hope and pray that the Holy Spirit hijacks this one.

G. K. Chesterton argued that there were four things wrong with the world to the detriment of family: big business, big government, public education and feminism.

For a modern analysis of feminism Mary Pride's 'The Way Home: Beyond Feminism Back to Reality' is recommended reading:
https://www.amazon.com/Way-Home-Beyond-Feminism-Reality/dp/1453699309  

The push for equal pay for equal work had positives, but it did stop employers being able to pay the fathers of families more than single women, the net result of which is both parents needing to be in the workforce to provide for a family.

The push for voting rights for women had positives, but it has ended up with us voting as individuals, whereas in former times a man voted with the understanding that he was voting as the representative of his family and for the welfare of his family.

We currently see a push for women to be directly included in the decision making processes of the Church.

One reason given is that it would prevent further child abuse. @noplaceforsheep has this response: 'The notion that more women in positions of authority in churches will somehow prevent child sexual abuse is not borne out by the experience of victims in non-institutional and familial settings. There are women aplenty in these settings, mothers, sisters, aunts, cousins, friends, grandmothers, the majority of whom are unable or unwilling, for very many complex reasons, to prevent a child being sexually abused. The notion that parachuting women into middle management in the churches will stop any paedophile in his tracks is insultingly ludicrous. It will not.'

Interviews to obtain the input of mothers of the victims of child sexual abuse will be needed, as by and large their stories have not yet been told.

To understand the next counter argument, reading 'Dressing with Dignity' by Colleen Hammond is necessary:
https://www.amazon.com/Dressing-Dignity-Colleen-Hammond/dp/0895558009

In it she makes the valid point that women are unaware of how frequently a man's thoughts are occupied by sex. One of her conclusions is that if women decide to dress modestly then there will be more space in the thought lives of men to think of God and to receive the grace of conversion. By and large women have a blind-spot about this, and need to talk to a man they trust who can verify the truth of this argument to them.

When you introduce the presence of a woman into the deliberations of a group of men, two things happen. The presence of the woman is distracting: those pesky thoughts of sex arise. The men enter into riskier and more competitive behaviour to attract her attention and approval. Neither assists the deliberations of a group of men on weighty matters.

The Church is a theocracy, and not a democracy. Our popular world view of 'no regulation without representation' does not apply. In biblical Israel decisions were made with an anointed leader and the heads of tribes and clans, and elders of the people. Each one represented and made decisions on behalf of his whole tribe, clan or family or village as the situation required. https://www.jewishvirtuallibrary.org/elder

When Jesus comes along we have the new Israel of God, with the Apostles symbolically representing the 12 tribes as heads of those tribes. With the bishops as successors to the Apostles, they represent each diocese and speak for each diocese just like the heads of tribes and clans did. There is a biblical basis for this.

Even a Mother Superior or Abbess does not represent as many people as a bishop does.

But only a fool does not consult with his people before he goes to represent them in decision making, the ones he trusts are close to God and have experience and insight into the situations under discussion. In the history of the Church whenever God raises up men and women of outstanding wisdom and holiness, you see bishops making their way to consult them. St Hilda of Whitby, Marthe Robin, Blessed Anna Maria Taigi, St Hildegard of Bingen are some of the women in those ranks, St Bernard of Clairvaux, St Martin de Porres, St Nicholas of Flue, St Charles of Sezze are some of the men in those ranks.

If we took this whole idea that family is important to God, and that God's preferred method is for leaders to seek counsel from elders, then that has ramifications for parish councils and similar bodies. Currently when it comes to parish councils there is an emphasis on people volunteering and seeking a demographic microcosm of the parish in the resulting parish council. What if, instead, membership was for those whom the community recognised as elders because they were men with long standing roots in the community, whose children had all kept the faith, and due to grandchildren were now leaders of a considerable tribe. It would keep to the biblical principle, that if you are faithful in smaller things (family) then God will trust you with greater things (community) and would provide motivation for men of all ages to take a more active interest in the formation of their children. The beauty of such a model is that it makes someone qualified to be an elder, and potential elders of the future, easy to spot.

Studies have shown that the highest predictor for the faith outcomes for a child is the faith level of the father. If the father takes the things of God seriously, so will his children. If the father is ambivalent about the things of God, then his children will be so too.
https://www.christianpost.com/news/fathers-key-to-their-childrens-faith.html

Which is better, to be a hero, or to be a hero maker?  Hero Maker by Dave Ferguson explores this question. 'Everyone wants to be a hero. Yet only a few understand the power in being a hero maker.' 'A hero maker is a leader who shifts from being the hero to making others the hero in God's unfolding story.'

Every woman, through physical maternity and/or spiritual maternity, has the raw material to be a hero maker. That is where her gifts and talents can really shine, even if they may not bear visible fruit in her children and spiritual children until those children and spiritual children are much older. Any woman like Priscilla who sees the increased potential a preacher like Apollo could have, and sets about investing the time and energy and prayers of her family to making that happen, is a hero maker (Acts 18:26). Likewise, who can measure the impact of St Hilda of Whitby into whose care God entrusted the formation of five future bishops?

'Vive la difference!' God has created us uniquely as men and women, with distinct inbuilt differences designed for our mutual enrichment. It is only our differences that we have to offer in our relationships. It is our differences that make teamwork worthwhile, because tasks can be assigned to the relative strengths of the team members. If a team needs to accomplish task A and task B, and both team members are only good at task A, they will have a lesser outcome that if one team member is good at task A and the other is good at task B. The gifts proper to masculinity and femininity matter. A man acting like a woman and a woman acting like a man is beneficial to no one.

We are naturally attracted to differences not to similarities. It can be easier to see why differences are attractive from a tutorial in what makes art more visually interesting, exemplified in the work of Nicholas Wilson and his Art2Life video tutorials eg https://www.youtube.com/watch?v=rAGhJZ70JSY

In March 2019 Bishop Barron and Jordan B. Petersen had a wide ranging conversation that was recorded: https://www.wordonfire.org/peterson/
Of the many things they spoke of, two of them stand out:
The first is Bishop Barron talking about the necessity of right order for right worship, and when there is right worship the blessing of God flows. It means that getting the whole priesthood-laity, leadership-decision making, male-female, family relationship stuff right, and getting it right God's way, really matters.
The second is Jordan B. Petersen speaking about the antipathy his daughter is facing on many fronts because she has a desire to become a wife and mother. This is a huge eye-opener to how far we have fallen from the command of God 'to be fruitful and multiply' and to how anti-family our western world has become. This is the real battlefield.

The following is not an easy article to read due to the events it describes, but it is an accurate description of what many women have lived through and are living through:
https://www.mamamia.com.au/losing-virginity-at-14/

It is women like this that we as a Church need to reach with the Gospel. Seeking God's wisdom in how to do this will be crucial, but one thing is clear; only other women will be able to get through to them, and only women will be able to accompany them through the healing and forgiveness process. This is another aspect of the real battlefield.

The flip-side is that there are many men that we need to reach with a radical call to repentance.

The final word belongs to St John Paul II:
'The personal resources of femininity are certainly no less than the resources of masculinity: they are merely different. Hence a woman, as well as a man, must understand her "fulfilment" as a person, her dignity and vocation, on the basis of these resources, according to the richness of the femininity which she received on the day of creation and which she inherits as an expression of the "image and likeness of God" that is specifically hers.' Mulieris Dignitatem 10e

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The next blog-post in this cycle will be the second of two sample answers to questions raised in the submissions to the Listening phase of the Plenary Council for Theme 6: Open to Conversion, Renewal and Reform.
#PlenaryCouncil #PlenaryCouncilTheme6

​At the very end of the cycle I will put it all together in a printer friendly PDF.

This is the resource material I had collected for the expected Topics of Controversy for Theme 6. Much of it has to do with the role of women in the Church, which probably deserves a whole theme on its own - although whether it could be done justice in so short a time frame as the Plenary Council has is questionable.

I seem to have collected more in the way of counter arguments to popular thought, than supporting arguments, but that might be a good thing, since some of these counter arguments haven't crossed our minds in decades. 

The resource material should be useful for choosing people to interview and lines of inquiry for research, and providing common language to talk about these ideas.

NB. I have not repeated the relevant material from the pre-requisite reading list which you can find here 

Topics of Controversy

https://www.smh.com.au/opinion/celibacy-isnt-the-cause-of-sexual-abuse-20160725-gqd7g4.html
25 July 2016 Jack Green
This is a very useful article for developing responses to the requests for married clergy as an antidote to child sexual abuse.

https://www.mercatornet.com/above/view/clerical-sex-abuse-in-australia-can-you-believe-the-statistics/19332  
9 Feb 2017  Michael Cook
A rare and detailed look at the Royal Commission's statistics on child sexual abuse in the Catholic Church, showing that it was a much wider problem than priests only. It is actually a family problem, and priests come from families.

https://thembeforeus.com/marriage-isnt-about-god/ 
12 Jun 2017 Katy Faust
Therefore, every community throughout history has wrestled with the same problem: 
How do you require of men what biology makes optional? 
Interestingly, nearly every religion has come up with the same answer: society-wide expectations that a man commit to a woman prior to sex and remain committed to her, and only her, throughout his life. And up until the last ten minutes of history, we have all called this “marriage.”
 
'12 Rules For Life' by Jordan B. Peterson, Rule 11, pages 298-299
'Girls will play boys' games, but boys are much more reluctant to play girls' games. This is in part because it is admirable for a girl to win when competing with a boy. It is also OK for her to lose to a boy. For a boy to beat a girl, however, it is often not OK – and just as often, it is even less OK for him to lose. Imagine that a boy and a girl, aged nine, get into a fight. Just for engaging, the boy is highly suspect. If he wins, he's pathetic. If he loses – well, his life might as well be over. Beat up by a girl.
Girls can win by winning in their own hierarchy – by being good at what girls value, as girls. They can add to this victory by winning in the boys' hierarchy. Boys, however, can only win by winning in the male hierarchy. They will lose status, among girls and boys, by being good at what girls value. It costs them in reputation among the boys, and in attractiveness among the girls. Girls aren't attracted to boys who are their friends, even though they might like them, whatever that means. They are attracted to boys who win status contests with other boys. If you're male, however, you just can't hammer a female as hard as you would a male. Boys can't (won't) play truly competitive games with girls. It isn't clear how they can win. As the game turns into a girls' game, therefore, the boys leave.'
Ed. Have we not seen this in action when female altar servers are permitted to serve?
Could this be one of the many reasons why Israel, Jesus and Catholicism have restricted priesthood to men?
 
https://www.catholiceducation.org/en/culture/other-topics/cultural-climate-change.html
Sep 2017 Rabbi Lord Jonathan Sacks
This is an acutely perceptive analysis of modern culture, including the following gem:
'Having children or raising them involves enormous sacrifice of time, money, effort and energy. Religious people understand the concept of sacrifice.  We live by it.  It's part of our lives.  But people in a secular, consumerist, individualist culture find it much harder to live by sacrifice.  Nothing in the culture says sacrifice, and throughout history that is the reason why when a culture begins to lose its faith, its birth rate starts to decline.  This is not just happening now.  It has happened throughout history.  It happened in Ancient Greece in the second century BCE.  It happened in Ancient Rome.  It happened in Renaissance Italy.  The people who've done the research say there is no case on record in which a secular society has been able to maintain its birth rates.  Within a century, every society, when it becomes secularised, starts to decline demographically.  So the 21st century is going to be more religious than the 20th century even if not one person changes his or her mind from being non-religious to religious.  It will happen for a simple reason: throughout the world today the more religious you are, the more children you have.' 

https://noplaceforsheep.com/2017/12/17/notes-from-an-expert-survivor/
17 Dec 2017  @noplaceforsheep
The claim that celibacy is an indicator of paedophilia comes about as a result of the Catholic church winning hands down in the numbers of sexual abusers in institutions. People are, quite reasonably, searching for explanations and the most glaring difference between the Catholic church and other institutions is its demand that its priests are celibate. This demand, it is argued, leads to priests sexually abusing children because they have no other outlet for their needs. However. Hundreds of thousands of children are sexually abused in non-institutional settings, and by members of their families and family friends. The overwhelming majority of the male abusers in such situations have access to adult sexual partners, and they are not celibate. It is gravely misleading to peddle the suggestion that celibacy is an indicator of or a precursor to the sexual abuse of children. The Catholic church and its celibacy protocols enable paedophiles to enact their fantasies, however, they do not cause paedophilia.
Likewise, the notion that more women in positions of authority in churches will somehow prevent child sexual abuse is not borne out by the experience of victims in non-institutional and familial settings. There are women aplenty in these settings, mothers, sisters, aunts, cousins, friends, grandmothers, the majority of whom are unable or unwilling, for very many complex reasons, to prevent a child being sexually abused. The notion that parachuting women into middle management in the churches will stop any paedophile in his tracks is insultingly ludicrous. It will not.

https://www.firstthings.com/web-exclusives/2018/04/from-the-heart-of-a-young-father
18 Apr 2018 Archbishop Charles J. Chaput, excerpt from letter by a young father:
'We crave the truth, no matter how blunt or difficult it is for us to swallow or for the shepherds of our flock to teach. Our culture is roiled in confusion concerning the basic tenets of human nature: From a very young age, we’re deluged with propaganda that distorts basic scientific truths about gender, paints virtue and chivalry as “toxic masculinity,” denigrates the family, and desecrates the nature of sex and its fruits, especially the unborn child. We urgently need the Church’s clarity and authoritative guidance on issues like abortion, homosexuality, gender dysphoria, the indissolubility of matrimony, the four last things, and the consequences of contraception (moral, anthropological, and abortifacient). My generation has never, or rarely, heard these truths winsomely taught in the parishes. Instead, we hear most forcefully and frequently from our bishops' conference and our dioceses regarding the federal budget, border policy, net neutrality, gun control, and the environment.'

https://www.patheos.com/blogs/throughcatholiclenses/2018/12/hiding-priestly-misconduct-makes-problems-worse-2-anonymous-priests-share-their-experience/
18 Dec 2018 Fr Matthew L Schneider LC
Excellent analysis on why serious priestly misconduct gets covered up:
'Some time ago, I was in a similar situation and discussed it with a friend who had also found himself tied into an abusive situation in his place of employment. He laughed and said, “You know what? You’ve got only three choices: 1. Tell them exactly what’s wrong. Shout it from the rooftops and demand change and prepare to be crucified 2. Smile, resign and walk away. 3. Accept your lot. Put up and shut up.”'

https://www.pbc2019.org/fileadmin/user_upload/presentations/23feb/23_Feb_3_Valentina_Alazraki_PBC_ING.pdf 
23 Feb 2019 Valentina Alazraki
Her extraordinary analysis:
As a journalist, as a woman and mother, I would like to tell you that we think abusing a minor is as contemptible as is covering up the abuse. And you know better than I that abuses have been covered up systematically, from the ground up. I think you should be aware that the more you cover up, the more you play ostrich, fail to inform the mass media and thus, the faithful and public opinion, the greater the scandal will be. If someone has a tumour, it is not cured by hiding it from one’s family or friends; silence will not make it heal; in the end it will be the most highly recommended treatments that will prevent metastasis and lead to healing. Communicating is a fundamental duty because, if you fail to do so you automatically become complicit with the abusers. By not providing the information that could prevent these people from committing further abuse, you are not giving the children, young people and their families the tools to defend themselves against new crimes.
I think it would be healthier, more positive and more helpful if the Church were the first to provide information, in a proactive and not reactive way, as normally happens. You should not wait to respond to legitimate questions from the press (or from the people, your people) when a journalistic investigation uncovers a case. In the age we live in, it is very difficult to hide a secret…. Report things when you know them. Of course, it will not be pleasant, but it is the only way, if you want us to believe you when you say “from now on we will no longer tolerate cover-ups”.  
If the accusation is shown to be credible, you must provide information about the ongoing processes, about what you are doing; you must say that you have removed the guilty party from his parish or from where he was practicing; you must report it yourselves, both in the dioceses and in the Vatican. At times, the Bulletin of the Holy See Press Office provides information about a resignation without explaining the reasons. There are priests who have gone immediately to inform the faithful that they were ill and not that they were leaving because they had committed abuse. I think that the news about the resignation of a priest who has committed abuse should be released with clarity, in an explicit way.

Excerpt from Instagram post from @jenny-uebbing around 25 Jul 2019
'I actually think it is up to us, the laity, to rise up to meet the biggest challenge facing the Church today: a deep and real understanding of God's plan for our sexuality, and a radical turning away from the toxic sexuality embraced by our culture'.

New book, 'Into the Deep: An unlikely Catholic conversion' by Abigail Rine Fayale
https://www.amazon.com/Into-Deep-Unlikely-Catholic-Conversion/dp/1532605013
And an interview with her about her conversion:
https://www.catholicworldreport.com/2019/07/18/from-evangelicalism-to-feminism-to-catholicism-a-conversation-with-abigail-favale/
Now let me address the second accusation: that Catholicism is patriarchal. I grew up in a patriarchal religious setting, as mentioned above, where the feminine elements of Christianity were more or less blotted out. Feminist Christianity, in many ways, is the inverse twin of this approach; it seeks to root out and upend what is masculine, reading it as marked by domination. The Catholic cosmos, in contrast to both of these, is cosmos of harmonious synergy—masculine and feminine entwined together in fruitful spiritual union. When feminists look at Catholicism from outside, they look through the lens of temporal power, and all they see is a male priesthood and hierarchy, mistakenly thinking that is the Church. They see Mary as a passive, docile symbol, rather than the Mother of God, the representative human being and first Christian, who crushes the serpent underfoot. They see the male priest at the altar and overlook the gathered women who are living icons of Christ’s body and bride, a counterpart to the priestly iconography of the bridegroom. They misinterpret courageous female saints like Hildegard of Bingen and Catherine of Siena as rebels, rather than faithful daughters (and Doctors) of the Church. They disregard completely the profound insights on the question of gender from twentieth-century Catholic writers. I completed a doctorate in contemporary feminist theory and women’s writing and yet never encountered writers like Edith Stein, Prudence Allen, Adrienne von Speyr, Gertrud von le Fort, and John Paul II, because their contributions are completely ignored in the discipline of women’s studies. There, only one kind of conversation is allowed, and it happens in an echo chamber.
I first became a feminist because I was seeking an answer to this question: what is the sacred meaning of womanhood? Ironically, what I found within feminism was deep ambivalence toward the very concept of womanhood. I found a much more compelling answer in Catholicism. I have never had my dignity and purpose as a woman so celebrated and affirmed than under the mantle of Holy Mother Church.

Example of ministry of lay woman, formerly a prisoner in China
https://www.ncronline.org/news/people/once-imprisoned-chinese-woman-now-guides-others-catholic-faith 

https://www.amazon.com/Women-Rise-Up-Fierce-Generation-ebook/dp/B07F3BH55L
This book by Cindy Jacobs is about pathways for women gifted with charisms from God on more-than-ordinary levels and what light scripture gives to those pathways. Not everyone is called on that path, and it comes at a high cost. The method of exegesis used, 'interpret obscure scripture passages in the light of clear scripture passages', is of concern because very few people will agree on what is clear and what is obscure, so treat the conclusions with caution especially conclusions based on the interpretation on the meaning of a single word or name. The safeguarding measures she recommends are very good and of benefit to any woman who travels for speaking engagements.
 
An edited account of Fr Finet's first visit in Feb 1936 to Venerable Marthe Robin
from page 76 of Marthe Robin: The Cross and the Joy by Fr Raymond Peyret
https://www.amazon.com/Marthe-Robin-Cross-Raymond-Peyret/dp/081890464X
'She told me about the great events that were going to take place, some of which would be very bad, others very good. In particular she said there would be a New Pentecost of Love, that the Church would be renewed by an apostolate of the laity, even saying that the laity were going to play a very important role in the Church, many would be called to be Apostles. She said that the Church was going to be totally rejuvenated, and that there would be many methods for formation of the laity, but outstanding among them would be Foyers of Light, Charity and Love. https://www.lesfoyersdecharite.com/en/
 
Edited from the Introduction to 'The Way Home: Beyond Feminism Back to Reality' by Mary Pride https://www.amazon.com/Way-Home-Beyond-Feminism-Reality/dp/1453699309
'Feminism is self-consistent; the Christianity of the 1950s wasn't. Feminists had a plan for women; Christians didn't. Motherhood in the 1950s had been reduced to a five or ten year span, lasting until the youngest of the two or three 'planned' children was in kindergarten. With an empty house full of labour-saving devices and a family which no longer seemed to need her, it was understandable that a woman felt trapped at home. All the action seemed to be out there in the men's world, while she felt bored and useless. The sad truth is that the 'traditional' role which feminists attacked had already lost its scriptural fullness. Christian women were staying home out of habit, not out of conviction. The Christian churches had actually paved the way for feminism to succeed. Denominations endorsed family planning and 'therapeutic' abortion. Church meetings were scheduled for every night of the week, giving out a clear message that family life was unimportant. Ministry was considered more worthwhile than motherhood, as missionaries were expected to leave their children in boarding schools as a matter of course. Church life centred on the church building, not the home. Even in the church building, children were whisked out of sight into the nursery, children's church, and their own Sunday school program. At every turn Christian women found that their biological, economic and social roles were considered worthless. Role obliteration is the coming thing in evangelical, and even fundamentalist, circles. All because two or more generations have grown up and married without ever hearing that the Bible teaches a distinct role for women which is different from that of a man and just as important. We are not called by God to stay home, or to sit at home, but to work at home! Homeworking is a way to take back control of education health care, agriculture, social welfare, business, housing, morality, and evangelism from the faceless institutions to which we have surrendered them. Homeworking, like feminism, is a total lifestyle. The difference is that homeworking produces stable homes, growing churches, and children who are Christian leaders. Every great fire starts with one spark. It is my hope and prayer that this book will be the 'spark' which leads Christian women to fall in love with their families again and to determine to be working wives – in the home!'

And a short excerpt from Chapter 1 of 'The Way Home': The Great Con Game
'What else do the 'biblical' feminists want? Ordination for women, of course – which oddly enough is coupled in their minds with careers for wives. 'If a woman has been called and gifted by God to be a pastor or a priest,' writes Virginia Mollenkott in 'Women, men and the Bible', 'it is a fearful thing for the organised church to block her from that ministry. And if a Christian woman has been called and gifted for some career outside the home, and her husband blocks her by refusing to assist with the care of their mutual home and their mutual children, isn't he frustrating the work of the Holy Spirit?' Mollenkott elsewhere makes it clear that if a husband refuses staunchly to become Mommy's little helper, the wife has a right to make the 'difficult decision' to 'abandon the relationship in search of a more affirming lifestyle.' So careerism justifies divorce of an uncooperative husband. Children, sex roles, biblical church government, and now marriage itself are all targets of the 'harmless' evangelical feminist movement. Stop and think calmly about this for a minute. We are being asked to embrace a lifestyle which unbelievers would have considered perverted only forty years ago. We are being asked to kill our babies, endorse homosexuality, nag our husbands to do our job so we can do theirs – under threat of divorce – and all in the name of Christ!'
 
An excerpt from 'What's Wrong With The World' by G.K.Chesterton, Chapter 3 of Part 2: The Emancipation of Domesticity
https://www.amazon.com/Whats-Wrong-World-G-Chesterton/dp/1533696632
'Supposing it to be conceded that humanity has acted at least not unnaturally in dividing itself into two halves, respectively typifying the ideals of special talent and general sanity (since they are genuinely difficult to combine completely in one mind), it is not difficult to see why the line of cleavage has followed the line of sex, or why the female became the emblem of the universal and the male of the special and superior. Two gigantic facts of nature fixed it thus: first, that the woman who frequently fulfilled her functions literally could not be specially prominent in experiment and adventure; and second, that the same natural operation surrounded her with very young children, who require to be taught not so much anything as everything. Babies need not to be taught a trade, but to be introduced to a world. To put the matter shortly, woman is generally shut up in a house with a human being at a time when he asks all the questions that there are, and some that there aren't. It would be odd if she retained any of the narrowness of a specialist. Now if anyone says that this duty of general enlightenment is in itself too exacting and oppressive, I can understand the view. I can only answer that our race has thought it worthwhile to cast this burden on women in order to keep common-sense in the world. But when people begin to talk about this domestic duty as not merely difficult but trivial and dreary, I simply give up the question. For I cannot with the utmost energy of imagination conceive what they mean. When domesticity is called drudgery, all the difficulty arises from a double meaning in the word. If drudgery only means dreadfully hard work, I admit the woman drudges in the home, as a man might drudge at the Cathedral of Amiens or drudge behind a gun at Trafalgar. But if it means that the hard work is more heavy because it is trifling, colourless and of small import to the soul, then as I say, I give it up; I do not know what the words mean. To be Queen Elizabeth within a definite area, deciding sales, banquets, labours and holidays; to be Whiteley within a certain area, providing toys, boots, sheets, cakes and books, to be Aristotle within a certain area, teaching morals, manners, theology, and hygiene; I can understand how this might exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people's children about the Rule of Three, and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious, but because it is gigantic, not because it is minute. I will pity Mrs. Jones for the hugeness of her task; I will never pity her for its smallness.'

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The next blog-post in this cycle will be the first of two sample answers to questions raised in the submissions to the Listening phase of the Plenary Council for Theme 6: Open to Conversion, Renewal and Reform.
#PlenaryCouncil #PlenaryCouncilTheme6

​At the very end of the cycle I will put it all together in a printer friendly PDF.