The Holy Eucharist was celebrated daily in the very large and beautifully embellished Chapel of the Blessed Sacrament at the Pastoral Centre. Solemn Benediction was celebrated each evening. These were services of great power and blessedness; the musical support, most notably from Dr Dimpna Clarin-Smith and the Revd Mario Herrera was deeply moving.

Some highly significant decisions were made, two of which are outlined below. The decision concerning the role of women in the Church, I think we may describe as momentous. Obviously not all the propositions discussed were approved, and quite a number were of a technical nature, having to do with adjustments to Canon Law. As these were not of general interest, they will not be included in published reports. They will, of course, be recorded in the official minutes of GES 12.

It would be very ungrateful and inappropriate not to record my appreciation of the colleagues with whom I worked for 12 intensive days at the Synod. I believe our bishops, world wide, to be a fine team. From them I received such friendship and support as to be almost overwhelming. In their Eucharistic celebrations they stirred feelings of wonder – as at one celebration of rare magnificence, notwithstanding that only a few words were recognisable to one lacking versatility of language. And in discussion it was deeply reassuring to witness the sharp clarity and discernment with which gifted brothers laid bare flawed propositions (my own included). My thanks to you all.

Overall Aims and Immediate Goals
The Synod, in its approach to aims and goals, endorsed the conclusions of previous Synods in re-affirming that the Liberal Catholic Church exists to do the work of her Master, Christ, in the world. It affirmed also the strong conviction of earlier bishops that the founders of the LCC had been directly inspired and closely guided by Our Lord Christ. Moreover the bishops clearly felt that His inspiration and guidance remain with us today, albeit in a less direct and detailed way than that granted to the founders. As has been the case with earlier Synods, the overall aims and more specific purposes of the LCC have been set down in some detail in the Statement of Principles and Summary of Doctrine, a revised version of which will be issued later this year (9^th Edition, 2000).

In addition, a selection of more immediate goals for the period between Synods (2000 – 2004) was agreed upon by the bishops. These are:

1. Excellence in Ritual, especially via:

2. Excellence in Teaching, especially via:

3. Excellence in Ministry, especially via:

With respect to this issue of pastoral support, the Synod was concerned to stress that going beyond the suggestions offered, to psychology-based counselling and guidance techniques, is going beyond our brief as clergy. A strong background in psychology will widen our understanding of a person’s problems, but active intervention based on minimal or no professional training, may prove quite harmful. While our main concern is the welfare of those who might be thus affected, we need also to realise that any harm sustained in this way, or thought by relatives or medical advisers to have been so caused, can lead to legal action of a most damaging kind. Non-professional application of psychological or psycho-therapeutic techniques was seen by the bishops as being full of hazard.

In view of these considerations, the Synod ruled that no members of clergy, unless professionally qualified in this field, may involve themselves in such practices. The Synod has ruled also that no property identifiable with the LCC may be used for these purposes.

The Introduction of Sacred Offices for Women
This Synod, like those before it, did not approve the proposal to admit women to Minor Orders. The reason for this decision was that to do so would be contrary to the policy of the Founders, who were seen as reflecting in this matter, the will of the Lord. The explanation familiar to all, that the power flowing through the Christian Sacraments is intended to pass through the subtle vehicles of male clergy, was again heeded, it being held that the Minor Orders are no mere formality, but real ordinations, although less potent than those to the stages of subdeacon, deacon and priest.

On this occasion, however, the Synod did not leave the matter there, but turned to consideration as to whether it was feasible to amend the ceremonies of ordination to Minor Orders in such a way that the response to the words of admission would be given by the Holy Lady Mary. This was felt to be entirely appropriate, as within the LCC the Holy Lady Mary is understood to be the representative, for this planet, of the feminine aspect of the Supreme Deity, or God. Further, the Australian bishops advised the Synod that the Deaconesses conducting the "Healing Invocation to Our Lady for Use by the Deaconesses of the Liberal Catholic Church" were convinced that Our Lady was responding, and that people were being significantly helped through this ritual.

Subsequently the Synod endorsed the proposal for the establishment of five sacred offices for women, to be named, as with the Minor Orders, cleric, doorkeeper, reader, exorcist and acolyte. A crucial difference between the two lines of succession is that whereas with the Minor Orders the words of admission are: "In the name of Christ our Lord, I admit thee to the order of . . . .", with the new succession for women the words are: "In the name of Christ our Lord, and invoking the power and blessing of the Holy Lady Mary, I admit thee to the sacred office of . . . .". Another critical development is in the insistence by the Synod that these admissions be always carried out by a bishop. Similarly the sacred office of deaconess may now be conferred only by a bishop, and is to be seen as the sixth of the sacred offices.

Supporting the proposal for sacred offices was a fully set out service for the admission of women to the sacred office of cleric. This was approved for immediate use, with the other four admission services to be completed as soon as possible. The overall supervision of the project was entrusted to a committee of three bishops, namely, the Chairman of the International Liturgical Commission (Bp Isaac Zaney), Bp Allan Bradley, and the Presiding Bishop. This committee will soon be enlarged by the co-opting of at least one more member.

To sum up: the proposal to establish a succession of sacred offices for women within the Liberal Catholic Church, now approved, and in the early stages of implementation, has one primary purpose and a number of other highly beneficial, but secondary purposes.

The primary purpose is, with considerable apprehension, and with deep reverence, to offer to the Holy Lady Mary, Queen of the Angels, and in the words of The Liturgy, "our heavenly mother", a further means of spreading light and blessing and consolation into the world. There are strong grounds for believing that the "Healing Invocation of Use by the Deaconesses of the Liberal Catholic Church", works, and works well. Or to put it more graciously, that Our Lady has accepted this small offering and has poured her blessing upon people in need, in response to this invocation. We are now in a position to undertake work that could lead, in time – if we do the work well, open to guidance – to a new and powerful feminine line in our Church. There is ample evidence in the writings of Bp Leadbeater and other outstanding exponents of our tradition, that Our Lady has taken a singular interest in our little Church. Perhaps now we can respond more fully?