By all accounts, the Catholic Voices workshop was one of the standouts of yesterday’s Proclaim Conference. I was not there myself — there were lots of great workshops, which I’ll blog about in future — but a good number of Ballarat delegates attended, and they were impressed.
The workshop’s title — ‘How to explain your faith without raising your voice’ — tells you everything you need to know about its contents, and derives from a similarly-titled book by Austen Ivereigh, co-founder of Catholic Voices in the UK.
The good news is that similar workshops are now available for schools and parish groups. At present, CVA has not expanded beyond its base in Victoria, so the workshops are advertised for parishes in Melbourne and schools in Victoria. However, I’m sure the team will field enquiries from schools and parishes further afield.
Catholic Voices has produced a simple brochure which describes the workshop:
I think the feedback from a participant in Chelsea sums it up:
“When Catholic Voices came to our group I didn’t know what to expect. I was so inspired by this professional and practical presentation. It is our responsibility to evangelise our families, our friends and the people we meet. Catholic Voices has given me the tools to do this with compassion, joy and love. This way of speaking is in line with Pope Francis’ call for every Catholic to be a witness. This presentation must be given in all parishes and groups!”
The Australian Catholic Bishops Conference has organised a national conference on the new evangelisation. The goal is to get a whole of leaders together and focus on how the parish can evangelise.
This focus on the parish is very good for me personally. I’ve long been dubious of the relevance of parishes. My adult faith was nurtured through chaplaincies, youth groups, and new movements. The parish didn’t play a part at all. Apart from that, people are much more mobile now and geography no longer defines community. As the Church’s resources diminish, I’ve wondered if we shouldn’t focus our energies on new apostolates, organise ourselves in new ways, and dispense with the parish model.
The Holy Father thinks otherwise:
The parish is not an outdated institution; precisely because it possesses great flexibility, it can assume quite different contours depending on the openness and missionary creativity of the pastor and the community.
Evangelii Gaudium, 28.
So in personal terms, Pope Francis has issued a challenge, and this conference gives me the means to respond.
Today’s keynote speakers were Fr Michael White and Tom Corcoran, co-authors of Rebuilt: Awakening the Faithful, Reaching the Lost, and Making Church Matter. The book relates the authors’ successes and failures in rejuvenating their modest parish in Maryland. It’s great reading, and I’ll review it in depth some time.
I number among the 44 delegates from the Ballarat diocese — a cohort which constitutes 9 per cent of the total conference attendance of more than 500 people. This is a huge investment of people, time and money from a comparatively small diocese.
Conferences like this generate a great deal of practical wisdom and enthusiasm, but it can quickly dissipate when participants reinsert themselves back into the daily grind. The fact that Ballarat has sent so many people will hopefully mitigate that pattern. I have high hopes that we can return home, share what we have learnt, and effectively apply it. With God’s help, parishes all over the diocese will be blessed and renewed.
I hope and I pray.
Blogging occasionally offers unexpected side-benefits. I’ve just watched a full preview of The Identical — a film which won’t be released in US cinemas until September. Who knows when it will hit Australian screens?
All I have to do in return is write a review. Not an advertisement or an endorsement, but an honest review. Sweet!
I’ll write the review some other time. First, I want to consider the marketing of this film. The Identical was described to me as “a Christian film,” which in my mind conjures unfortunate and unwanted associations with Fireproof and Courageous. The production values of those films meet Hollywood-standards, but the acting is mediocre, and the writing is very heavy-handed. I’d call it “excruciating in its preachiness.”
To clarify, Fireproof and Courageous are movies I enjoyed. I would consider showing them in a parish setting. But I wouldn’t show them to secular friends anymore than I would bash them over the head with my bulky Jerusalem Bible, or hand them The Catechism of the Catholic Church as recommended reading.
There’s smarter ways to evangelise secular friends. I’ve often recommended C.S. Lewis’ Screwtape Letters — the book and the radio play — as a user-friendly introduction to supernatural outlook. In the past six months, I’ve given away several copies of Matthew Kelly’s Rediscover Catholicism. And I’ll never forget the life-changing impact St Josemaría Escrivá’s The Way had on me, which is why I’m always ready to share that book with others.
Movies can evangelise too. By that, I mean they can sow seeds. Subtly. In a way foreign to Fireproof and Courageous.
Of course, the danger of subtlety is that the message can become so subtle that it is lost. Don Jon is a case in point. A year ago, I was lauding the film — albeit cautiously. Since then I’ve read enough reviews to know that Don Jon is part of the problem it claimed to critique, and I don’t regret its aborted release in Australia.
The Identical, however, is a much more successful effort at subtle and effective evangelisation. Again, by that I mean it can sow seeds, presenting the Christian faith in a positive light, and engaging in the big issues which faith tackles. Ain’t nobody gonna convert after watching this movie. But they’re not going to sin either, which really is something when you consider the moral sewerage Hollywood retails these days.
The beauty of The Identical is that it meets Hollywood production values and it has a superb cast of recognisable and talented actors and its Christian themes are universal. That’s the genius of Christianity at its best, of course. It speaks to the universal human condition.
Consider this trailer, which is cut for secular audiences.
And then consider this “faith trailer,” promoting exactly the same film:
Both trailers do justice to the film they represent, but they’re a fascinating study in contrasts.
Herewith ends my ten day blog hiatus. I was uncharacteristically abrupt in my last comment. It’s a blogger’s prerogative of course, but not an edifying one.
I think maybe I had been online too much. Too much online interaction, and not enough of the real thing, can have a negative influence.
I’m in Wollongong, at a national liturgy conference. This evening’s keynote speaker was Archbishop Coleridge, who is an unusually engaging speaker.
He made an interesting claim about the documents of Vatican II: the four conciliar constitutions, he suggests, are analogous to the four gospels. Just as the gospels inform and shape our interpretation of the other books of the New Testament books, so the constitutions should inform and shape our interpretation of the other documents of the Council. Just as the gospels demand symphonic treatment, the constitutions demand a symphonic treatment: no single constitution trumps the others.
Having established this, he proposed a brief synthesis of the four council’s claims about God, revelation, and ourselves.
But let me cut to the chase. I’ll include my notes on the bulk of his talk in a pop up, and then jump to liturgy and evangelization.
Click here for notes on the Archbishop's synthesis
1. Sacred Scripture reveals that God creates us in his image. We know God, we love God, and we exercise stewardship. We are not slaves: our work is not servile.
2. We’re called to be co-creators. We are social; we are made for communion with each other, and communion with God. Marriage is the most sublime communion between humans, since it is in nuptial communion that we become co-creators with God. But all forms of communion enable us to share in God’s creativity. We must beware of dangers to communion: individualism; reductionist economic theories; atheistic materialism; in a word, ideology!
3. We are in a dialogue of interpersonal communion with God. Tradition and scripture are not revelation; Jesus himself is revelation. In other words, divine revelation is not a “message” from God; divine revelation is a direct and personal communication of God himself.
4. In Jesus and through the Holy Spirit, God reveals himself to us.
5. In Jesus and through the Holy Spirit, God reveals ourselves to us.
6. God speaks metaphorically. Metaphor is a rich means of communication, which is always subversive and always revelatory. Metaphor doesn’t depart from our world, but it turns reality on its head, thereby revealing something new about reality.
Metaphor is fundamental to the divine dialogue between man and God because of those shadows which threaten our communion with God and communion between ourselves. Hence the fundamental importance of the homily, which should unpack God’s metaphorical teaching.
The archbishop concluded as he started, with another compelling claim:
“Full, conscious and active participation in the liturgy presupposes and demands full, conscious and active participation in the Church’s mission.”
He added that liturgical renewal isn’t internal club business. It’s integral to the new evangelization. Why? Good liturgy deepens a person’s experience of – and their participation in – the Lord’s passion and death and resurrection. Evangelization – a personal encounter with Christ – is both individual and personal, and also ecclesial and liturgical. So the liturgical renewal is a real grappling with, and absolutely critical to, the new evangelization.
What he said did not surprise me. I knew it already, if not explicitly, then intuitively. But I don’t know if I’ve put it into practice. I generally take a three-fold approach to evangelization: friendship, doctrine, and prayer. I show a sincere interest in the person; I listen to them and learn from them. (The Holy Spirit’s right in that.) I give them good spiritual reading, and encourage them to read the scriptures. I also encourage them to pray with the scriptures, and to meditate, and to foster a devotion to our Lord in the Blessed Sacrament. The liturgy, I’m afraid, doesn’t get a look in.
In the wake of Archbishop Coleridge’s talk, it’s clear to me that I have to change this. But I’m left wondering how.
Suggestions are welcome!
For two days, the precinct around Canberra’s cathedral evoked something much smaller and low key but still similar to World Youth Day. I think several factors contributed to this.
Firstly, the ordination and First Mass were both in Canberra’s cathedral, which is quite central (insofar as Canberra has a centre at all). Before and after both masses, the surrounding restaurants and cafés were filled with people who were attending Fr Paul’s ordination. Many of them were dressed in clerics or habits, which naturally attracted the curious attention of passers by.
Secondly, the Corpus Christi seminarians attended in great numbers. This is the Melbourne seminary’s greatest claim to fame, I think: students cultivate a genuine fraternity, which means that guests of one seminarian enjoy the hospitality and attention of many seminarians, and when a man is ordained, his brothers will make every effort to attend. The spectacle of so many seminarians, who are both young and enthusiastic, left an added impression on passers by, quite apart from the vision of Roman collars and religious habits.
Thirdly, Canberra is a long way from Melbourne, which means that visiting clergy, religious, and seminarians stayed and socialised. Ordinations in Melbourne and Ballarat and Bendigo don’t have quite the same impact because many visitors make a beeline for the event, and then quickly return home. It is entirely understandable, and I did this myself when I attended Fr Ashley Caldow’s ordination in Bendigo. But when an ordination is in a more remote place like Canberra or Bathurst, that option isn’t available, and the alternative lends itself to something of a spontaneous Catholic festival.
I must say, the weekend was a wonderful celebration, and a great opportunity for Catholic witness. I had several conversations with curious locals — in the cathedral precinct itself, at the airport, and on the flight home. I can only imagine other priests and seminarians had similar conversations.
I might add, Pope Francis was often raised in these conversations. His words and gestures, like the “spectacle” of Fr Paul’s ordination, evidently made a positive impact on the people who spoke to me. Such encounters can hopefully contribute, in a small way, to the edification of God’s Kingdom. I always keep faith in the mysteries of grace!
I hope that we will see something similar unfold in Adelaide some time next year. Michael Romeo will be ordained a deacon for the Archdiocese in a few weeks time, which means that he will probably be ordained a priest in 2014. Then we have all the ingredients for another weekend like Fr Paul’s.
Pray for Fr Paul Nulley, and for Michael Romeo, and for the men who will be ordained transitional deacons for the Archdiocese of Melbourne this Saturday: Michael Kong, Linh Pham, Minh Tran, and Sang Ho. Ad multos annos!
The video shows Fr Jonathan Morris, a Fox News regular, commenting on Pope Francis’ now famous (notorious?) interview:
Fr Jonathan makes a big call. He says that Pope Francis is introducing radical changes. Not in doctrine, but in tone. This is an interesting idea. Max Lindenman proposed it weeks ago in The day the pope said ‘gay’. Then, I wasn’t convinced. But now . . .
To illustrate his point, Fr Jonathan cites the testimony of his lesbian sister, who was profoundly moved by Pope Francis’ interview:
My first feeling, when I was reading the pope’s interview, is that I felt like I was listening to the voice of Jesus. A Jesus I could believe in. I have had extreme difficulty in opening up a Bible in the past couple of years. I get knots in my stomach . . .
. . Yesterday, while I experienced Jesus through Pope Francis’ words, I would have been disappointed if after reading the whole interview – 12,000 words – it did not include anything more than what the news cycle has been talking about . . .
. . It was filled with radical empathy, radical love, radical humanity while not at any point watering down the pope’s understanding of objective truth. The news clippings conveniently left out the parts about moral consequences flowing from the simple, profound, radiant message of the Gospel.
I think Pope Francis is speaking to the periphery the way our Lord spoke to them — to the Samaritans and tax-collectors and public sinners. That might give those of us in the Synagogue cause to facepalm him occasionally, but God forbid we start tearing our garments and plotting against him. The moment we do that, we’ve assumed the role of the scribes and Pharisees.