Although the September Meeting of the General Administration with Major Superiors is now some weeks ago, this is the first opportunity to tell you what went on at the gathering.

What follows is necessarily very much in summary form but it will hopefully give some idea of the nature of what was a new structure for the Society.

Meeting of Major Superiors and the General Administration

The Purpose of the Meeting
Mandated by the General Chapter of 2009 (cf SD09 15) its purpose was "to engage in a dialogue between the Superior General, the invitees, his Council and the Major Superiors about continuing restructuring; making and reviewing plans; strengthening and developing communication, understanding and collective ownership of initiatives for the Society of Mary".

It needs to be stressed that it was a consultative rather than decision-making body - the focus of the meeting was on dialogue rather than "making decisions" (which comes later by the General and his Council).

Who was There
As well as the General and his Council, the Secretary General and the Bursar General were also invited [by the General] to attend. There were three new Major Superiors since the General Chapter: Alejandro Munoz (Peru-Venezuela; he is also, of course, a General Councillor), Jean Vien (Mexico) and Jacques Arguin (Canada)

Report by the Superior General
John Hannan began by looking at the "Current Factual Reality". He made two key points: we need to be looking for stabilisation and growth rather than focusing on diminishment and death; and in order to achieve this, we will need to change many of the things we currently do.

He then went on to discuss "Future Prospects". He stressed that we need good vocations rather than simply "any" vocations. We need to care for our elderly without losing sight of the mission of the Society. We need to remain faithful to our core task and we need to prioritise our ministries. We are one Society (with the implications that has for the use and distribution of our resources).

In discussing "Current Challenges", the General urged that we don't become discouraged. We need to maintain our Marist tradition but be open to the world we live in and its needs and challenges.

He concluded his Report by calling for action within each Unit of the Society and in particular that the chosen [prioritised] ministries must have an evangelising core within a community setting.

Society of Mary Facts and Figures
We were presented with the current figures for the Society (which are already somewhat out of date since the meeting!):

• Total membership at present: 984 (including Professed students)
• For priests & brothers:
  • Aged over 70: 400
  • Aged 70 and below: 517
  • Departures in the past 12 months:
  • Deaths: 32
  • Exits after Final Profession: 9

Reports on each Unit by the Major Superiors
The most notable feature here, perhaps, was the fact that almost universally these reports were more realistic than the ones presented 12 months ago at the General Chapter, suggesting that the Major Superiors had taken on board what was said at the General Chapter.

Formation
The main emphasis in the discussions was on development of policy in regard to formation. The particular policies that received attention were: the palce of Oceania in overall Marist formation; the training of formators; Conditions for Admission of Candidates; Pre-Novitiate Formation; Novitiates (when and where); Theologates (where) and the need for a Programme for the first 5 years after Ordination.

Restructuring
There was very limited discussion at this meeting on the whole question of restructuring.

Finances
The audited report for the Society's finances was presented and there was significant discussion on a Draft Policy on Financing the Future of the Society.

Prioritisation of Ministries
The rationale for discussion here was based on two factors: refounding of the Society and the stabilisation and growth of key ministries.

Major Superiors were invited to consider how they might prioritise ministries in their own Unit and then, in groups, how they might do so within geographical areas.

Constitutions Programme
The key point here was that the proposed programme to mark the anniversary of the revised Constitutions will focus on personal depthing and appreciation rather than on academic study.

La Neyliere
The gathering received an in-depth report on developments at La Neyliere since the General Chapter, including the questions of the viability of the building and its commercial potential in terms of what can be offered from there.

City-Centre Churches
There continues to be significant enthusiasm for the concept (floated at the General Chapter) of a network of Marist city-centre churches.

Renewal for those Finally Professed for 10 Years
Oceania is intending (through MAP) to run annual programmes for its men. Society-wide, the first such renewal is likely to be in 2012. It is hoped it might be of a period of about 6 months and there is a desire to look for a "creative retrieval of tradition" (of what we knew in the past as a Second Novitiate).

Administrative Directory
This is a document for use by Provincial Administrations, in conjunction with the Constitutions and the Decreta Capitularia. An updated version was presented for comment.

Conciliation Process
Further work was presented on the formulation of a process to deal with disputes between the Superior General or one of his Council and another Marist.

Child Protection
Awareness was raised amongst the Major Superiors of the need to update local policies in the light of the CDF document of 15 July 2010.

Cause of Fr Colin
There was substantial support to proceed with this.

MAP Sub-Meeting
In addition to the main work of the meeting, the Major Superiors from MAP also took the opportunity to meet for an hour or so to progress work done at this year's meeting in Davao.

Personal Reflection
If the above very sketchy outline suggest a packed 8 days, then you would be right!

As the first meeting of its type there was necessarily a certain "feeling of the way forward" but some things stood out to me: the General and his Council were extremely well-prepared and gave excellent presentations which engendered a great deal of confidence in how they are approaching their work as a group; there was a very positive spirit within the whole meeting which made for increasing good dialogue as the week progressed; there was a good understanding of the fact that the meeting was a consultative body rather than any sense that "decisions had to be made by the end of the week".

Decisions will follow (and in some cases already have) as the General and his Council do their work. Where they have been helped, hopefully, is by knowing the minds of the Major Superiors - as individuals and as a group - on key topics facing us all.

The next meeting will take place in Rome from 23-30 September next year.

In the final run up to Christmas we recite or sing a special set of antiphons before the Magnificat during Evening Prayer.

December 17: O Sapientia (O Wisdom)

December 18: O Adonai (O Adonai)

December 19: O Radix Jesse (O Root of Jesse)

December 20: O Clavis David (O Key of David)

December 21: O Oriens (O Morning Star)

December 22: O Rex Gentium (O King of the nations)

December 23: O Emmanuel (O Emmanuel)

Their origin is associated with the Benedictine Abbey of Fleury in France where the antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century they were in use in the liturgy of Rome. They are so arranged that if you take the first letter of each Christological title, starting from the last, they spell our "ERO CRAS" meaning "Tomorrow I will come".

Each title is messianic and connected with a prophecy in Isaiah - there is a great analysis to be found on the Wikipedia page entitled "O Antiphon"

There is also a website with the chants - http://members.cox.net/oplater/OAntiphons.pdf

I draw your attention to the antiphons at this time of the year, because this tends to be a very fragmented and stressed time for Marist communities. There is huge pressure on parish men in the preparation for the Christmas liturgies. Those associated with schools have been going through a series of prize-givings and end-of-year masses, plus a round of festal meals.

Communities tend to scatter either just before or just after Christmas. With new appointments taken up in January there will be farewells and the knowledge that this particular group of men may never be together again.

Thus, this is a very important time of year for us as communities, and I offer the O Antiphons as a possible reflection-text. Here are a few of my ideas - you'll probably have better ones:

The custom of the Benedictine monks of Fleury shows us the importance of spiritual leadership and of valuing and caring for each member of the community.

The titles remind us that our communities are to be messianic - that we are to be focused on the Christ and are to be living witnesses of his Kingdom which is to come.

We are called to live and reflect a wisdom that is different from the techno-savvy and street-smarts of our age.

We are to do so under the Lordship of Christ as men under authority, going where we are sent, doing the work we are tasked to do.

We are to be rooted in the long tradition of the Church and the holy people of God.

The "power of the keys" is exercised by the Church in reconciliation. We are called by the Mother of Mercy to bring people back to friendship with God and with each other.

Christ is the Morning Star whom we look towards. I think that means we must have an optimism and a certain joy and freshness in our lives and our approach to others.

We follow the King of the Nations, so we can't be too narrow in our own scope. We must reach out to all peoples.

And finally, God is with us! The work we do is not our work, it is God's, and he is working with us and through us. We ought never despair because nothing is impossible to God.

Ten years ago Marcellin Champagnat's was canonized and so, to honour his sanctity and relics, the six-storeyed stone buildings begun by him in 1824 have been renovated to become a sanctuary for pilgrims. Since Easter, 2000 people, including many Kiwis, have come and stayed here at L'Hermitage, Saint-Chamond, near Lyon, France.

I live as a Brother in and with the community and Priest for it. My command of French is sufficient to allow me to celebrate Mass publicly and present homilies and people say they understand. My inability to converse widely in French has been a blessing for all. (I do miss your banter). I get exercise in this monastic setting by mowing slopping paddocks with a huge, power steered, motor mower which I have dubbed Le Dinosaur. The summer here has been excellent but we are preparing for a winter rather like that of Reefton.

And, why should a NZ Marist be here and not in Okaihau or Canterbury, Russell or Reefton? Our first Missionaries in NZ, Bishop Pompallier, Brother Michel Collomb and Father Catherin Servant, lived here in this house with St Marcellin before they left for Oceania in 1836. All three knew Okaihau/ Russell; Pompallier visited Canterbury setting up the Marist Mission in Akaroa. Michel Collombon is buried in Reefton and Catherin Servant is buried at Futuna where he went to replace Peter Chanel who was buried in Russell for seven years. Also Fr. Garin who lived in St-Chamond sent Francis Redwood here as a schoolboy to the Marist College. So those men from here are our NZ Church's foundation stones. This is heartland stuff with a dose of cyclic karma.

Let's leap to today. At breakfast there was a typical cross-section of visitors: 24 lay people from various Marist-heritage schools in France are completing a week's intensive formation in keeping alive the Marist Charism. It is a way forward for this province that hasn't had a Brother's vocation for thirty years. This energy to transfer the charism to the laity has given birth to a movement known as Champagnat Marist Laity, especially in Latin America. It is a new branch on our Marist tree. Two senior Mexican Brothers, after a month's sabbatical in and around our Marist places, are on their way back home today. We also host a Filipino doctor, friend of the Brothers in Manila and an Australian Brother who has reached retirement age and has come here for a break and discernment of his next stage in life. Several folk, lay and religious, have arrived from Barcelona (Catalonia is part of this province) to animate our project. Seven laity from The United States, due today, have postponed for a month because of threats from recent strikes and protests. Yesterday, there were three hundred diocesan Social Services personnel here for a day's planning.

Next week, we await 20 Anglophones on a Marist Third Age pilgrimage. Our task is to animate these pilgrims with a sense of belonging and an admiration for the Marist heritage.

Come have a look at what we are doing here? You can visit on line at www.champagnat.org; but more importantly, come and see this part of our Marist Origins. Fr. Colin visited here regularly, especially after St Marcellin, on his death bed, bequeathed him our Little Brothers of Mary. Jean Coste said Champagnat deserves the title of co-founder of the Society of Mary

• Reflected on Albrecht Koschoke's ‘The Holy Family and its Legacy'. Religious Imagination from the gospels to Star Wars. Columbia University Press, New York 2003
• Viewed a power-point summary and discussed a report from Brian on the Major Superiors meeting with the General and his Council
• Received a report of Fr John Hannan, Superior General's visit to New Zealand this year
• Received a report on Protocol matters including a recent training day for protocol committees and preparation for a review of NOPS (Professional Standards Office) to go to the mixed commission in 2012
• Discussed the second U60's gathering
• Received the minutes of a recent Marist Archives meeting
• Made comments on a proposed survey re the Newsletter and Friday Fax
• Received a report on the development of the Marist community at Maryknoll
• Gave consent to the purchase of a new Province Centre
• Discussed reports on the Society supported GAP year and Marist-Challenge Youth House
• Noted Mr Gerry Fennessy has replaced Br Ray Kelleher as person in charge of NNMS
• Discussed an interim Marist Laity Report
• Affirmed the appointment of Allan Jones on the GSC Senate
• Asked for a building and engineering report re. Raumati House and its maintenance
• In Finance: passed standard matters for the Society of Mary Trust Board and the General Trust; confirmed proceeding to stage 3 of the Pompallier Estate development; discussed a draft report on Income and Expenditure for 2010; looked at a draft budget for year ending Sept 2011; noted grants and donations to communities; reaffirmed an annual gift to Marist NZ Bishops; noted the return of 85% loan balance from the Diocesan Car Fund; received the Financial statements for Marist Farm Highden (June 2010).
• Supported having Renivaldo Rodriguez de Souza SM (Brazil) for a pastoral year from Easter 2011
• Discussed different confreres, in particular those affected by the earthquake and its aftermath in Christchurch
• Received a general report from the Care Co-Ordinator
• Received a report on the Marist Youth Ministry meeting in October

In terms of movies - especially good foreign ones - few words strike more trepidation into me than "The rights to the Hollywood version have been secured".

Church of St Jerome in the Bugey, France.

This has happened, for example, to "The Girl With the Dragon Tattoo" and "The Girl Who Played with Fire", both excellent Swedish productions of Steig Larsson's blockbuster novels.

And that's the point, of course - there's money to be made in Hollywood by producing "their" version of these books.

Never mind that the Swedish films are excellent in their own right; never mind that the books were originally written in Swedish. The Hollywood "brand" will bring more money rolling in (and almost certainly a much poorer film version).

It doesn't happen with all foreign films, of course, particularly if the director has enough mana in his own right. It's unlikely, for example, that Hollywood will get hold of Michael Haneke's "The White Ribbon" (and if you haven't seen this, do - it's a brilliant film).

But overall, Hollywood is where the money is and where the big-name directors are - and there's a very strong underlying philosophy that "Hollywood does it best" which makes it difficult for some people to accept that excellent films are also made "other than in Hollywood".

That concept that "the new lies elsewhere" is something we've grappled with as a Province for quite sometime.

It's also something that we grapple with Society-wide and it's been in my thoughts as I've been remotely preparing for the meeting of Major Superiors in Rome at the end of September.

This meeting, you'll be aware, is something new and it's worth reminding ourselves of what was said about it in the General Chapter documents of 2009:

The superior general, together with his Council, will introduce annual meetings with major superiors, in order to continue restructuring, to make and review plans, to strengthen and deepen communication, understanding and collective ownership of initiatives for the Society. The superior general may invite the general officers and other participants to the meeting. The agenda will be established by the superior general after consultation with the major superiors. (No.15)

In one sense, you could argue that nothing much has changed in terms of the governance structures of the Society other than that there'll now be an annual meeting of major superiors with the General and his Council - and that's nothing to be particularly excited about.

But I would have to say that I strongly hope that this annual meeting leads to something much more than a "mini-Chapter" or a "Clayton's Council" of the Society.

I believe now - as I did at the Chapter - that No.15 is potentially the most significant number to emerge from the General Chapter because it creates the possibility of doing things in a different way.

It could be a case, as I said earlier, of the annual meetings simply facilitating "business as usual" - of doing things the way we've done them for decades; of remaining firmly rooted to Hollywood rather than seeing that fresh new possibilities exist elsewhere.

Because, to state the obvious, while we might continue to do "business as usual", the "business" itself has changed markedly - and a cursory glance at a few copies of the Society's Index over the past 10 years tell us that vividly.

• In 2000, there were 1335 professed Marists in the Society in 15 Provinces and 3 Districts.
• In 2006 there were 1105 professed Marists, in 13 Provinces, 2 Delegations and 3 Districts.
• At the General Chapter last year, there were 8 Provinces and 3 Districts representing just under 1000 Marists worldwide.
• At the meeting in Rome in a few weeks, there will be 10 major superiors, the Superior General and his Council of 4 (one of whom is also the major superior of Peru-Venezuela).

The administrative structure of the Society has become much leaner - and that in itself has given rise to the practicality of meeting annually.

But these new meetings are not only "practical" - they are also an enormous opportunity for us as a Society to do things differently.

Two of the biggest items on the agenda will be the consideration how to implement two key aspects from the General Chapter: an accurate analysis of the financial and human resources within the Society (cf. particularly Nos. 52, 55 and 64); and a programme to restructure the Society (cf. No.14).

One response to these issues could be to adopt the "Hollywood approach": that the way we've done things in the past is the best (the only?) way to do things if we are going to achieve the best results.

Such an approach, I believe, will rapidly cripple us and lead very quickly to a situation where we will be circling the wagons on a scale that even John Wayne would have found impressive.

Or, we could recognise that we have an opportunity to take our courage - and our faith - in our hands and use what we have in order to do things differently. To be prepared to think outside the square; to perhaps revisit some ideas that may have been floated in the past (too early?) as to how we could structure ourselves worldwide and as to how we could cooperate on local, regional and international levels; to be open to completely new ideas.

Whichever way we look at it, we are a very small group - but that doesn't have to be a drawback to achieving great things.

We may not be able to - and shouldn't be attempting to - produce Hollywood blockbusters. What we could do, though, is recognise that many of the best things are happening outside of the traditional "powerhouse structures" - and that we have a chance over the next 7 years to do something new that will give the Society energy and passion.

Just what that might be remains to be seen - and I don't think it matters that we may not have a clear vision right at the moment. What we do have clarity on is that the General Chapter, in No.15, has created an opening for us if we are willing as a Congregation to go through it.

- Brian Cummings

There is a Maori Proverb Tiakina te ataahua o te paua, Cherish the beauty of the paua. Taken ecologically it means be a kaitiaki (guardian) of paua, that is take what you and your family need and don't be greedy! In that way, the tasty kai that paua is will be reserved for when you are next hungry. The stocks will be there when you return next week or next year. Look after the beautiful food sources that you are gifted with.

The proverb may also mean Cherish the startling beauty the paua brings out. We have all seen that, maybe when we come across a gleaming piece of paua shell in the wash of the beach or when we notice all the brilliant paua ornaments in a place like the Paua Shell Factory at Carterton.

There is a purakau (legend) about the paua which we can learn from. Paua did not always have her shell. She sat miserable and lonely on the sea bed - jet black! She watched the colourful rainbow and other fish flash by. She complained to Tangaroa: ‘Hey, Tangaroa, how come I'm here all ugly and black on the bottom of the sea whilst you have made all those colourful rainbow fish?' Tangaroa heard paua's cry and made a beautiful shell for her with all the sparkling colours of the rainbow. Well, paua was so pleased she got over-proud and started boasting. ‘Ha, ha, hee, hee, I'm the most beautiful fish in the sea!' Tangaroa heard this and returned. ‘Because you have not truly appreciated your beauty and simply boasted about it, I will cover your beautiful shell with a white crust and people will only see your beauty when they eat you!'

So, how are we ensuring there is beauty in our lives and cultivating that beauty? I believe it is a mark of being fully Christian to cherish beauty. Take for example Philippians 4:8 which outlines the virtues that should shine forth in us and our lives. Finally brothers and sisters, fill your minds with everything we love and honour. Do all you can to preserve all that is good and beautiful…

So how beautiful is my room, my office? How beautiful is our community room? Time for a coat of paint? A tidy up? I recall a confrere commenting on the complete lack of any pot-plant or growing fern in the home where he lived. Well there was one, but it was dead! Mmmm? Oh yes, I am busy and the computer is my work-desk - no room for flowers. Flowers? Hey, hold on, we are men and male religious aren't we?

I recall spending time at Loppiano, the training centre for the Focolare movement. I recall walking over to the women's building about 6:30am for Mass. Rounding the crest of the hill, I was transported back in time. The multi-story house was alive with women cleaning windows, polishing glass, sweeping, dusting… all before Mass! One of Chiara Lubich's tenets was that cleanliness and beauty were vital for Focolare members. This is an enlivening balance to the self-emptying spirit they follow. Beauty shown in colour, a flower, a drape, an icon, a garden, a plant, a picture…

Talking of gardens, see the life and energy and beauty such as Noel Delaney pursues in his chrysanthemums!

Do we find beauty in Scripture? Do you have a favourite ‘beautiful' text? One of mine is from the Benedictus. The loving kindness of the heart of our God who visits us like the dawn from on high. (Luke 1:78). I am always grateful to Mick O'Meeghan who explained the loving kindness in terms of hesed, the beauty of God's boundless Mercy which we follow as part of ‘Mary's work'. What is your text of beauty? Where do you find beauty? Do all you can to preserve all that is good and beautiful.

On 18 August at Manurewa there was an unusual Marist gathering. It was called by the "Ministries A" Committee which deals with Parishes and Pastoral Care, and was advertised for any Marist who wanted to come. As the photos indicate, there was a good attendance of confreres from one end of the country to the other. The topic, chosen by the committee, was "Key Themes for an Emerging Church" and was deliberately very general so as to allow the presenters free rein. This meant those arriving for the Seminar were not too sure what they were in for.

Good Shepherd College is one of the major works of the Province and its focus is on seminarians and students of theology. The rest of the Province does not often get a chance to hear from the Marists working in that ministry. John Owens and I were very appreciative of the opportunity given by the committee and spent some time puzzling over how we, a philosopher and a theologian, should respond to the invitation.

We decided the "key theme" of interest to us that was emerging in the English-speaking part of the Church was "Change in the Liturgy". Neither of us are liturgists and we are not expert in the details of the particular changes but we felt we could present something helpful at a more general level.

John opened up the topic from a philosophical angle (naturally). He surveyed the philosophical and cultural shifts of the last two centuries and picked up the gradual move from strong notions of "truth", where we have a sense of obedience to something which is beyond us, to notions where the ultimate contours come back to us and our interests. He illustrated the difference with a contrast between two types of musician, for which he provided video examples. One, Vanessa Mae, is an entertainer who sets up a transaction with the audience, setting out to fulfil certain needs of the audience. The other, Jacqueline du Pre, does not aim directly to influence an audience, but oddly takes both audience and performer into a different place, where they are focussed beyond themselves on the reality which the music opens up. John proposed the first as an example of a needs-based transaction, and the second as an event that opens on to something transcendent. John's thesis is that our approach to liturgical practice reflects influences from the culture, and we are in danger of seeing it as a transaction whose value comes from the value it has for us, so that it is one of many things that fulfil needs of ours. He identified the forthcoming changes as an attempt to move against this tide.

Manurewa parish hosted us to a fine lunch, and there was much conversation as people caught up with who was doing what where.

I had the afternoon time-slot. John is a hard act to follow, so I tried a more visual and discursive approach, calling on my experiences of Rome in 2005 at the time of the papal funeral and conclave. That experience brought home to me something of the sheer scale and international sweep of the Catholic Church, and the importance of the Pope's role in it all. I then presented some points from recent papal teaching and example which demonstrate the concerns being expressed about Liturgy and the directions the magisterium in general and Benedict in particular are proposing. We also discussed why it is not a good idea to give communion to a dog!

- Merv Duffy

• Reflected on Parker J Palmer, The Active Life. A Spirituality of Work, Creativity and Caring on the topic of ‘The Hidden Wholeness'. Jossey-Bass San Francisco 1990, 29-34
• Discussed current planning for Appointments for 2011
• Continued planning for the second Under 60's meeting set for November 5-7
• Received and discussed tabled minutes from Finance and Archives' committees
• Reviewed various communication organs used by the Province with a view to formulating a policy on how best to disseminate information
• Adapted the policy on Jubilees
• Received an update on the development of Maryknoll property
• In Finance: followed normal processes for both Boards; accepted the financial statement from the Marist Messenger for the year ending 31 Jan 2010; noted the settlement date of sale for 288 Oriental Parade being 20 Sept; noted the various grants for communities and ministries.
• Reflected on different confreres and proposals concerning them
• Considered Renewal possibilities and planning for the following years
• Began an initial planning for provincial Retreats for late next year
• Noted the planned meeting for NZ Marists who work with youth set for Pa Maria 7 Oct
• Received a report on Logos and its role with youth in the Diocese of Auckland
• Noted a report on Marist Laity due for November Provincial Council
• Discussed the coming new translation of the missal and the proper information of communities
• Furthered planning for a new Province Centre.

At its September meeting the Provincial Council

• Reflected on the Ordination Rite in the light of Matthew Crawford's ordination
• Discussed questions around a 2009 Survey of Catholic Religious Institutes in Australia (a preliminary report May 2010) on members, organisation and partnership. Produced by Pastoral Projects Office of Australia Catholic Bishops conference.
• Took a final look at Appointments for 2011
• In Finance received minutes, approved payments and Income and Expenditure (July) for the Trusts; studied a preliminary Actuarial Study asked for by our Chapter 2008; received the financial statements of Church Resources.
• Prepared for the Newsletter
• Agreed to running a survey concerning the Friday Fax and Newsletter asking for suggestions for input, changes and checking the actual need for and/or relevance of each
• Reviewed the Policy on Financial Care of Confreres
• Discussed issues around personnel such as health, visitation and renewal
• Kept the Provincial Retreats 2011 on the agenda, especially who might lead them
• Appreciated that 3 applicants for the seminary are in line for 2011
• Received a review about the Gap year
• Noted that Logos is now registered with the Charities Commission
• Received a report from the Ministry A Provincial committee from its recent meeting concerning parishes / pastoral areas.

In the midst of a long cold, wet winter we take relief wherever we can find it. If that doesn't include fleeing the country there's always such alternatives as a good movie, an invigorating stroll along Petone foreshore or a strong coffee.

Not everyone, of course, is as fortunate to have such options available to them. But sometimes relief comes in other forms, too.

Just recently I had the opportunity to have a play on a new iPad.

As we all know, there are iPhones; there are laptops and there are PCs. So where, you might well ask, does an iPad fit in?

It's not a phone. Nor is it a computer. What it is, is a slim-line, easily portable electronic device that has many of the capabilities of an iPhone or a laptop but is easier to carry around.

From my point of view, one of its great capabilities is that there is no "right way up" - whichever way you pick it up, the screen swings around to adapt to that position and instantly becomes the "right way". Try turning your laptop upside down and then opening it!

The iPad is useful. It offers flexibility and adaptability and provides an easy way of accessing the web, emails, and countless accessories. Not least importantly, it is fun - it is colourful, vibrant and idiot user - friendly (a key quality for those such as myself who are sometimes technologically challenged).

Is it absolutely necessary? No. Could we all survive without it? Yes. Has it discovered a niche market that adds quality and offers new ways of doing familiar things? Most definitely.

And that's where I think the iPad might have something to offer us as we ponder upon this latest addition to our modern world.

It might be stretching things to say that our Province as it currently is is "slim-line" but certainly it's slimmer than it used to be. But those qualities of flexibility and adaptability appeal to me greatly. We needn't be the religious life equivalent of PCs stuck firmly on a desk or of laptops that are highly useful but can only function one way up.

There is a chance for us to become "spiritual iPads", as it were - to be able to function no matter which way up we find ourselves: to have the freedom to adapt to where we are placed or to what we are asked to do, rather than insisting that we can only function in one way.

The call to be free was something that was clearly evident during the Superior General's Visitation. In his feedback at the Regional Gatherings on his time amongst us, Fr Hannan

indicated strongly that he had both heard that call from within the Province, and also reminded us that its was a call being made by the Society at large.

Elsewhere in this Newsletter you will read of the changes that are taking place in the District of Peru-Venezuela. The decisions made there have been hard ones - both in the making and in the acceptance. In a sense, they mark the end of a hope that was evident when the District was set up and an acknowledgement that things must change. But in another sense, they also indicate that there is still life and hope - but that it needs to be expressed and sought in new ways.

That is also true for us here in this Province, as the General pointed out. He reminded us that the General Chapter [of 2009] gave the Society of Mary the mandate to "review and prioritise ministries" within each province/district and the whole of the Society of Mary (SD 12). Aligned to this it asked each unit to "name the important works that the Society of Mary wants to see continuing" (SD 55) and finally to develop "a network of city-centre churches" where the focus will be on "city centre evangelisation" (SD 21).

Those calls [from the General Chapter] are Society-wide and apply here as much as anywhere within the Marist world. The General added that he believes, as part of re-evaluation, confirmation and/or development of new ministries, we should also examine the best way in which to be part of the wider New Zealand church.

It is not only a matter though of looking at what we do. An iPad does many of the things an iPhone or a computer does. But along with the similarities there are also key differences. There are essential aspects of it that makes it what it is : an iPad .

And so the General also emphasised that the renewal process and development or consolidation of ministries within the province can only be achieved through a deepening of our Marist identity.

That call for "something new" [in our Marist identity] for another way of living our Marist charism is quite evident within some groups of confreres within the Province. There are men who are keen to explore new ways of living together and they need over the next few years to be given the scope to discern together what this might mean. It's also true that some of the ideas being put forward are directly contradictory of each other - at this stage. That need not be a negative thing at all - it simply means that at this stage we're looking at an iPad "any which way is up" approach (i.e. flexibility and adaptability) rather than a laptop "it can only be used this way up" approach.

In terms of both community life and ministries we are entering ever more into a time where we must take "the initiative, do the hard thinking and put forward realistic options" as the General suggested. Certainly, that has to be done at the level of the Administration - but also at the level of each Community, each ministry and each individual confrere.

Inevitably, decisions will have to be made which will be demanding and challenging - both in their making and in their acceptance. But they needn't be decisions which arise out of a desperate attempt to escape from a cold, wet winter of religious life. There's also the possibility to realise that while we may no longer be the Marist equivalent of a PC or laptop, we do have the opportunity to gain new energy and impetus from the iPad - and bring flexibility and adaptability into the way we live and minister.

I remember when the Council of the Society was held in Wellington. I was a seminarian then and most, if not all, of the provincials journeyed to Greenmeadows to visit the scholasticate. They didn't come on pilgrimage as we might expect, but rather they seemed to visit as one visits a zoo.

They were surprised to find we still had large numbers of seminarians and that our lifestyle there was semi-monastic. We still wore soutanes! One of the comments heard was along the lines of: "Just wait until you guys catch up with the rest of the world!"

It was often said that the New Zealand Church is ten or so years behind the rest of the world - and that is probably so in some areas. It certainly was the case in terms of the decline in the numbers entering our seminary. What we experienced in the late seventies and early eighties had already occurred in other areas of the world in the preceding decades.

Last year a major study was commissioned by the United States National Religious Vocations Conference and carried out by Georgetown University's Centre for Applied Research in the Apostolate in Washington. The report is some 406 pages long (The complete report and some interesting commentaries are available at http://www.nrvc.net

The NRVC sees positive trends for religious life in the results. We have to bear in mind it is an American study, but the results show interesting developments for us here. For example, almost half of new religious are under 30. The aging structure of most religious orders (75% of male religious are over 60) has not deterred young adults from joining them. More than 70% of religious orders have members in formation - 20% have more that 5 in formation. While these figures may not approach the numbers seen during the "golden years" of the 50's and 60's, study has shown the large numbers entering during these decades were statistically an aberration.

The study also indicates some of the vocation recruitment practices that successful congregations employ. Religious have to be where young people are, in ministries that target young people. The study also found that men are more likely to learn about the community they join by going to a school or other institution sponsored by that congregation.

Having a presence in the Internet is important. Communities with a full time vocations director, working as part of a team, have a higher percentage of new members. Congregations that have developed a vocations culture do well. They have a sense of corporate responsibility for vocations recruitment, having done the internal work to understand what this mean. All the members become vocations directors.

The number one reason people enter religious life and seminaries is that they were invited. Advertising is important, but it cannot replace the personal invitation of a priest, religious, parent, teacher or other trusted adult.

Br. Paul Bednarczyk CSC, president of the NRVC, identifies the areas of Catholic identity, prayer and community as important for young adults today.

The millennial generation seek concrete symbols of Catholic faith and spirituality. Eucharistic adoration, rosaries, religious habits and other Catholic devotions and symbols appeal to their need for distinction in their faith. This is not necessarily a step backwards, but rather a way of attaining a deeper Catholic identity.

The research shows that one motive for those entering religious life is to enrich their relationship with God through prayer and the sacraments. This is not to say they have no interest in ministry and mission. They look for the opportunity for daily Mass, the liturgy of the hours and community and individual prayer, the relationship with God that gives meaning to that ministry.

The study shows that men and women also come to religious life for community. This generation's experience of dysfunctional families and relationships make them yearn for supportive community. The charism of community in religious life, lived with authenticity and joy is very attractive for young adults.

The NRVC study shows an increase in numbers entering religious life in the United States. I believe we are experiencing a similar up turn here. Perhaps we are catching up with the rest of the world! We need to continue to work for the renewal of our religious life and ministries and to redouble our efforts to invite young men to join us.