ARK Ministries Programs - PAGE 1
Please Note
The units of work contained in these programs involve profound
sacramental, doctrinal and scriptural theology. The scope of content
can be customized depending upon the target audience ranging from
parochial groups to certification level through to post-graduate level.
These programs can therefore be offered in durations as limited as
one hour extending to 36 hours per pack.

Abstracts are available outlining doctrinal, theological and scriptural
content for post-graduate programs. Please use our
Contact Us page
to request program abstracts.

A Prescribed Reading List and Seminar topics are available for each
relevant level of delivery.
Selected Programs
- additional information
The Call for Mystics in the Modern World
The Mass - Our Walk to Emmaus
Water as Symbolism and the Holy Trinity
The Eucharistic Prayer - Our Greatest Prayer
A Spiritual Approach to Holistic Healing
The Our Father - A Spiritual and Theological Study
People and Pathways to Prayer
Mary, Mirror of Jesus
Responding to the Spiritual Needs of the person
with Alzheimer's
Some sample extracts are provided below. The Extracts here target parochial groups.
The Call for Mystics in the Modern World
In Genesis 15:12, Yahweh draws Abraham into a tardema. A tardema is like a place deep within our beings where we
become no longer aware of our surroundings or our faculties; a place where a profound and absolute stillness
envelopes every part of our being. This is the place where Abraham encountered God and where the Almighty revealed
Himself to Abraham, communicated His covenant to Him, demonstrated the utter love He had for him. This is the
place of meeting, the profound depths of our being where God is met and becomes a reality. And this is the place
where prayer will take us as we are invited into mystical contemplation.
Water as Symbolism and the Holy Trinity
The multiple symbolic usage of water in the Old Testament foreshadows the sacrificial offering that Jesus would make
on Calvary.

Today our meeting places are not at water wells. The spring of life is now to be found in one another through the gift
of the Holy Spirit given by Jesus. Some of us drink deeply from this new Well, others, not at all. We are called to bring
forth the Spirit of God in every encounter with other whom we meet on our life's journey. We thirst for Jesus as His
Spirit beckons us to know Him. When we pray, we drink from His Spring of Life. We are called to witness to others so
that they too may meet and drink "at the well."
A Spiritual Approach to Holistic Healing
“He that touches you, touches the apple of my eye” (Zech. 2:8).

It is a loving thing for our God to teach us and He may do this in many ways. He loves us with His millions of gifts which
bring us joy. But He also loves us when He allows temptation to assail us, hurts to bend us. If we see these things as
coming from God, “This thing is from me” (I Kings 12:24), then our weakness becomes His might; our safety lies in
letting Him fight for us. He will do this when we recognize the tools and weapons used by Satan and when we hand them
over to our God. He becomes in that moment the God of our Circumstances Whose supplies for healing and spiritual
power are limitless (Phil. 4:19).
Fear, Faith and Holy Scripture
“They go out, they go out full of tears;
they come back, they come back full of song.” (Psalm 126:6)

If we go out about our lives full of tears, a great deal of fear must be enveloping us: fear of failing our children or our
parents; fear of not having enough time to spend with loved ones; fear that our family members may walk away from
God; fear of advising them in the wrong direction; fear of watching a loved one in pain.

Faith in God destroys all of this fear. The
Catechism of the Catholic Church teaches us the seven traits of faith which we
can use as a blueprint of success over fear within our family, which is the image of the Trinity. Each of these traits
provide us with powerful spiritual tools which when we apply them, empower us to protect this privileged community.
Mary, Mirror of Jesus
The God of Creation took human shape and grew in the womb to the physical likeness of His mother, Mary. She, in
turn, grew in spiritual likeness to her son as she constantly contemplated His Divinity. She became His mirror image
and the burning love that is His love for humanity was, and is, reflected through her. She is His Mother and as
Scripture and tradition show us, He refuses her nothing. And so we approach her in all our sadness and worry and
fears. Being our mother, she appeals to us to allow her to take these darkened hearts of ours and present them to
the One Who pleads for them – her Son, Jesus. When we agree to give over our broken hearts to her care, she will
take time with our precious gift. She will remove those tarnished parts of it and replace them with the humility so loved
by God and she will form it to fit within a garment of beauty which will delight her son
The Mass - Our Walk to Emmaus
How do we make these stories from Scripture enter into our lives and become part of us… because that is what is
supposed to happen.

One story that we have heard before is of Jesus and a Samaritan woman from John 4:10. This describes how the
woman at the well is approached by Jesus and He asks her for a drink. In other words, Jesus is telling her that
He is
thirsty. But this God of ours does nothing without an ulterior motive. This entire episode may be understood to be all
about prayer. In this petition from Jesus (He asks for water), He is telling us that none other than the living God
pleads with us moment by moment to respond to Him because He thirsts… and His thirst is for us. In this way, we
begin to understand how the gospel story draws our story, our lives into its profound meaning.
The Eucharistic Prayer - Our Greatest Prayer
St. Paul teaches us that just as in Genesis when “A man shall leave his father and mother and cleave to the woman
and they shall become one flesh” (Gen 2:24), a new existence begins. Paul takes that language in 1 Cor 6:17 when
he explains that a spiritual and physical bonding is fulfilled in Communion, “ He who cleaves to the Lord becomes one
Spirit with Him.”  So Paul takes the exact same language from Genesis which relates directly to marriage and related it
to a union with Christ. Pope Benedict describes it as “nuptuality”. If we are the Church, Christ has just become one
body with His Church in the giving of Himself in the Eucharist.  An indissoluble, Spiritual-bodily union has just taken
place but we nonetheless remain, as Pope Benedict puts it, “unconfused and unmingled”.
The Our Father - A Spiritual and Theological Study
And this is another little gift which we can offer to the Father. When we are insulted or injured, we can reveal how His
Son has touched our hearts and how we can now agree to enter into the magnificent act of His Mercy from the Cross.
Once again we are drawn into the deep well of His humility. When do we feel hurt or insulted? It is usually when we
feel that our honor has been slighted. This honor is rooted in pride yet to forgive such paltry insults becomes our gift
on a platter of forgiveness that we offer to the Father because of the Son and through the Holy Spirit.
People and Pathways to Prayer
The words from Mark that most impact understanding are:  “Do you believe that I can do this? ...According to your
faith, let it be done to you.” This is a most personal exchange, it is one-to-one. Jesus is speaking to each of us
intimately when he says “According to your faith let it be done to you”. Prayer and belief and faith and submission to
God’s Will are all woven into His question “Do you believe that I can do this?”

In the encyclical
Faith and Reason, John Paul II teaches us about faith and belief when he quotes from St Augustine
who says “To believe is nothing other than to think with agreement, believers are also thinkers. In believing they
think. And in thinking they believe. If faith does not think, it is nothing.”

What response does Jesus call from the blind men?  The blind men are asking for sight, certainly, but if you and I
were having this exchange with Jesus today, we also would be asking for sight and Jesus would be calling for a faith
response from us also. We would be asking Him for the ability to see – not physical sight but to see Him more clearly
in our lives so that we could offer our agreement to deepen our spiritual vision and so move ever forward into deeper
faith. And Jesus asks of us, “Do you believe that I can do this?”
Responding to the Spiritual Needs of the person with Alzheimer's
During their suffering, you, the carer, pray for and appeal to the Father on their behalf. Yours is their voice which
praises God for loving them. Yours are
their hands which have tended to the needs of others all their lives. Yours is
their faith that cries with deep humility and trust that it is the Christ that they follow, Who goes ahead of them, and
through Whom this pain has first passed before it reached them. But when this God of Love calls them home, a
beautiful reversal takes place. It is now
they who approach the King’s throne on your behalf. It is they who petition
Heaven for you. It is
they who become your advocate, reminding the Father of the loving care and compassion which
you showed to them during the last part of their journey. And it is
they who now reveal to the Father, His very own Son,
the in-dwelling Suffering Servant who, in their broken minds and bodies, was so clearly visible to human eyes and
Whose wounds you lovingly and compassionately tended.
(for more information on any ARK Ministries programs, please use the Contact Us page)
ALL CONTENTS Copyright ARK Ministries
Fear, Faith and Holy Scripture
Mary and Hope Series     
Where is He? Series
Living Prayer in Service to Others
(Six Session Lenten Program)
Mary and Hope Series     
Session One - Reconciliation:

There is a mystical union between God and the soul. When the soul abandons God, deep mourning and sorrow result.
From the ancient times of the Book of Genesis all the way through to the 21st century, souls have abandoned God and
God has deeply mourned. Like a lover watching a beloved leave, God has expressed His heartache and sorrow through
the words of His prophets.  As we listen to His lament to us to come back to Him, He asks us to remember our promises
to Him, to feel sorrow at the deep offences we give Him, to be humble and obedient through His loving, open arms. And
we hear His joy at our return.  Because of His Son, He forgives us, He blots out our offenses, throws our sins into the
deepest of His oceans and places a sign on the shore which reads “No Fishing”

The glory of grace, coming from the Trinity, is magnificently seen in Mary and as Lumen Gentium tells us “ she has been
redeemed in a most sublime manner” (LG 53). It stands to reason, therefore, that, as Paul tells us in Ephesians (5:27),
“no spot or wrinkle should touch her”. He was referring to the Church, and Mary is the Mother of the Church.  Which brings
us squarely into the dogma which some find so difficult to accept – the dogma of the Catholic Church concerning the
Immaculate Conception. For many centuries, problems arose on two areas concerning Mary’s Immaculate Conception –
firstly, if Mary was free from Original Sin, which is what Immaculate Conception means, then Jesus did not have to die for
her. But Jesus came to redeem all humanity. Second difficulty – if she had not been immaculately conceived, then she
would have been infected by Original Sin, and this would have detracted from the perfection of her Son’s redemptive act
because His own Mother would have come under the dominion of Satan. So there was a profound problem with two parts
attached to it.

1.        If she’d been free from sin, she did not have to be saved.
2.        If she’d been subject to original Sin, the redemptive work of her Son would have been tainted. And we all know
that God could not have dwelled where there Sin exists.

After centuries of debate, it was Pope Pius IX who used three texts from Scripture to support the dogma of the
Immaculate Conception.
1.        Genesis 3:15 – “I will put enmity between you and the woman”.
2.and 3.involve the two angelic salutations at the Annunciation:
2.      “Hail, full of grace, the Lord is with you” (Luke 1:28) and
3.    “Blessed are you among women, and Blessed is the Fruit of your womb” (Luke 1:48).

In these three statements from Scripture, Mary is clearly hailed as the new Eve, intimately associated with Jesus, the new
Adam, in total victory over Sin. The key words are enmity… full of grace …  blessed”. While these had been generally
accepted in the centuries before Pius IX, the question still remained – if she was free from Sin, which these three
statements make clear – there was no need for her to be redeemed by her Son. This problem stretched from Augustine
right through to the fourteenth century. Our Catholic Belief informs us that the teachings of our Church are built on three
1.        The revelation of the Holy Spirit through Scripture
2.        The teaching Magisterium
3.        Sacred tradition.

All three came into play to bring about a solution to this problem. And all three had a powerful and definitive role. The
result was that in the Fourteenth century, Blessed John Duns Scotus gave us the understanding that humanity is liberated
from Sin by Jesus Christ through His Passion, Death and Resurrection and we are redeemed. Mary was preserved from
sin, again by Jesus Christ, and she was redeemed. Liberation and Preservation – the core of the dogma of the
Immaculate Conception and at the heart of its understanding lies the angelic salutation – “Hail, full of Grace”.
Session Three - Incarnation

For all time, this is Christ’s place and when we identify with these poor, we identify with Him. Who would want to journey
from the joy and heaven of having Christ in our hearts to the hell of the lost? The only person who will do this is the one
who is aware, deep in their heart, of a mission to do so. Such a person obeys a call that is stronger than their own
comfort and resistance. And this is a call which has complete power over your life. It drives us to prayer, to fast, to be
pleasant in the face of rudeness, to step in to relieve poverty, to visit a prison, an aged person. This silent, word in
action burns in your heart and will not leave you in peace. And when we step out of our comfort or 9 to 5 job, and into the
darkness where Christ calls us, your dedication may often seem unproductive, a waste of time. But don’t be afraid or
disheartened, because you are on God’s path!

The superpowers of darkness will ridicule you, mock you, tell you “why bother?.. How can you affect the soul of that
Mortgage lender? Or that check out assistant?... our that uncaring nurse?... or that abusive police officer?... or that power
driven employer?”  In the face of the world’s clamour, courage often begins to fail and we lose belief in the mission that
is re-born daily in our hearts.  But then we hear those magnificent words:

“ Be not afraid; for behold I bring you good news of great joy… this         day is born to you a Saviour.” (Luke 2:10)
Where is He? Series
Session One - Where is He?

Let’s begin our journey to find the Lord by locating ourselves in the stable of His Birth – and we meet Mary, His Mother.
In your mind's eye or the next time you say the third Joyful Mystery, can you place yourself in the stable? Can you feel
the chill in the night air, see the breath of the animals warming the cave? Can you see the look on Joseph's face as he
looks on his wife and her Son?  As you stand there observing this scene, back in this immense moment in time, how do
you feel? What is Mary's expression as she looks at the child and then at you? Can you hear the distant arrival of the
Kings? What is the Holy Spirit saying to you as you stand so still in this cave? As we look upon Mary and the Child in the
manger, she reminds us that God has now completed His promise to all humanity which He made through Isaiah seven
hundred years before

“ Unto us a Child is born
To us a Son is given
And all dominion has been laid on His shoulders.
And He will be called Wonder Counselor,
Mighty God, Eternal Father, Prince   
  of Peace”     (Isaiah 9:6)
Session Two - Come and See...

And we humbly ask Him – Why have you blessed me in this way? What would you like me to do with the abundance you
have given me? Where is the need greatest that I may share your gifts and share too in the work of the Kingdom by
caring for Christ in the poor? Show me. And He will. Christ does not invite all people to sell everything hey have and to
give to the poor.  He asked the rich young man and Peter and John and James to do this but He had other friends –
Martha, Lazarus, Mary, Zaccheus, Nicodemus. He didn’t ask this of them. Why not? The most important aspect to having
wealth and to having a Spiritual life, is the realization that our relationship with Jesus does not depend on what we are
describing, begins to be born in a person who has been sought out by God. This poverty of Spirit happens when we can
freely and joyfully relinquish our material wealth even while we are still being allowed by God to keep it. This emptying of
ourselves is the gift of interior poverty.  
New !
Living Prayer in Service to Others     
Session One - Prayer: the Guidebook to God

The world begins and ends and is sustained throughout by God, not by us.  This world is God’s project and the final
responsibility for it is His. Therefore, we have no reason to be anxious or overwhelmed or pressured by our work or our
service. And if we are, the there is something amiss in our way of viewing our mission… and this is the devil’s domain.  
The devil will try to confuse us, seeking to persuade us very piously to take on more work, more service than we
should. How should we respond?  We should return to the guidebook. We should return to prayer.
Session Two - Anawim

“aniyyim” and “anawim”.  “Aniyyim” speaks about the physical poverty that had brought low the ancient Israelites.
“Anawim” speaks about about a resolve to serve the Lord in this physical poverty.  “Anawim” is an attitude of deep
humility and poverty of spirit which can arise from physical poverty but usually always through prayer.  And Jesus, the
Messiah, the Poor One above All, is sent to these, His poor ones, “to bring good news to the oppressed (the
“anawim”), to bind up the broken-hearted, to comfort those who mourn” (Isaiah 61:1-12).
Session Three - Quarantined with God

We’re half way through our journey towards Easter. The guideposts we’ve been using for direction have been the
Beatitudes on the mount from Matthew’s gospel. We set out on our Lenten journey by doing what the Saviour did. He
began with a time in the desert or the wilderness and His ultimate destination was on a hill on a cross. We began by
trying to take ourselves apart in our own small desert with Him for ten minutes a day. Last week, we asked the Spirit to
teach us what it meant to be His followers by focusing on the Gospel of John, Chapter 10 and then continuing with our
ten minutes in quarantine with God. Many of us have discovered that while God is revealing much to us, it’s sometimes
an uncomfortable experience but we never pass into any Spiritual inheritance by going through the delightful
experience of a picnic. Our time with God and our reflections on His Beatitudes allows the Holy Spirit to begin to purify
us; prepare us to have the courage to stay with Him on Calvary; to have the faith and awareness to stand with Mary at
the foot of the Cross on Good Friday. And then to rise, to be Spiritually transformed by the Spirit when Easter Sunday
Session Four - Meekness as Praus

This word “meek” is understood in Hebrew to be “anawim” – which means poor. And once again, we find the past being
drawn into Jesus’ time when He proclaims Himself as the One who will release the poor, the mournful, the meek – the
anawim. Before we look more deeply into this third Beatitude, let’s first of all recognize the way the word is frequently
interpreted today.  Meek. Many understand this to be God’s instruction – that all His followers should accept all the
beatings that the world assaults us with. We should say nothing and do nothing in response. This is the unbelievably
wrong interpretation of Christ’s meaning and to begin to understand we must return to the Greek word for meek. It was
praus and it referred to domesticated animals. The word does not refer to a wild, unruly animal. It refers to a strong
and powerful horse or an ox which was trained and disciplined so that it could be controlled by a human being. The
word “meek” used in Matthew refers to a strong person who is under control… a God-controlled person.
Session Five - Prayer as Service

We’ve tried to understand a new definition of service – that unseen, silent, constant prayer is sometimes the service
that God asks of us – silently and unseen pleading for those who don’t know Him or who’re in physical pain. And in our
prayer, we offer to be privileged enough to help bear that pain and the suffering of the Savior is carried a little by us
through this vicarious suffering.  We’ve talked about how prayer should be the motivator and facilitator of all service,
whether silent or clearly evident in our world because this is God’s world. It’s salvation is His business and everything
we do, all of our work, must be first checked and confirmed by the One Who oversees our efforts.

The Eucharist is the heart of time and the fullness of time. It situates us between the words “already” and “not yet”. If
we picture the history of salvation as a long line in time, the already would be the continuous line from creation
stretched right up to the present day.   The “Not yet”, in other words what is still to happen, would be a dotted line
which may end for you and I at any point – whenever the Lord chooses to call us home. Now, where does the Eucharist
fit into this line from Genesis until the unknown end?  From the very night of the Exodus out of Egypt, God
contemplated the Eucharist and thought of giving us the True Lamb: Exodus 12 –“When I see the blood, I will pass
over you”, for us today, when we receive the blood of the Lamb in the Eucharist, the terrible Judgment of Yahweh will
pass over us. So where does the Eucharist fit into salvation? The answer is that it has no particular place – it is the
whole thing! The entire history of salvation from Genesis to the unknown end is present in the Eucharist and the
Eucharist is present in the entire history of salvation.   In other words, the Eucharist is the heart of time and the
fullness of time.
Experiencing the Living Christ - Day of
Living The Beatitudes
New !
Mary and Prayer - Theology on our Knees
Experiencing the Living Christ Through Mary -
three day retreat program
Mary and Prayer - Theology on our Knees
“Do you pray well, my children?” This was the question asked by Our Lady to the children at La Salette. We will begin
our three-part journey by bringing our minds to order so that we can better understand prayer. Prayer is our response
to God’s beckoning. It is good to ask ourselves:

1.        Why do we pray?
2.        How do we pray
3.        When/How often do we pray?
4.        Do we receive answers when we pray?
5.        Does anything prevent us from praying?

The answers to these questions are most important because they will give us some light into those areas which the evil
one would prefer stay in shadow, fog. Pope Benedict XVI describes this fog as a product of original sin and it pervades
everything we try to do if we set out on a journey toward God. (see articles 396-421 of Catechism of the Catholic
Church on teachings re original sin.)

When we pray, and as we mature in our prayer life, we begin to realize that there are stages in prayer that can be
easily recognized:

Vocal Prayer – purification
Mental Prayer – illumination
Contemplative prayer – unification

This session will focus on vocal prayer.

Something I read once from St Teresa of Avila bears repeating here. She said that in the vocal prayer stage (the
purification stage), our soul is like the little silkworm. It begins to spin silk and build the house in which it will
eventually die. Our vocal prayer is the silk in which we clothe ourselves in order that we can eventually cast off our own
garments of prides, apathy, lukewarmness, and put on the seamless garment of Christ.
Mary: Woman of the Eucharist
Mary - The Luminous One
New !
New !
Adoration of the Most Holy Eucharist
New !
Click here for PAGE 2
Adoration of the Most Holy Eucharist

The following quotations offer us profound material for meditation when we present ourselves to the Lord in Eucharistic Adoration.
Zacariah 12:10 - “They will look to the One Whom they have pierced.”
John 19:34-35 -  “One of the soldiers pierced His side with a lance… this is the evidence of the  
  one who saw it.”
Revelation 1:7 – “Everyone will see Him, even those who pierced Him”.
In these three quotations we realize that the past (Zacariah), what was the present for John, and the still to come (Revelation)
meet. This provides for us a glimpse into how divine time and God’s human time merge. Our thoughts are further challenged
when we involve the teachings of Pope John Paul II into our meditations. He explains to us the notion of how the mysterious
“oneness in time” happens at every Consecration of every Mass. The past, the present and the still to come fuse when we
approach the Lord in adoration. The host, consecrated on the altar at the hands of the priest remains the same consecrated host
that we now gaze upon at Eucharistic Adoration. We become those who will “see Him, even those Who pierced Him”.
Mary: Woman of the Eucharist

" For Mary, receiving the Eucharist must somehow
have meant welcoming once more into her womb
that heart that beat in unison with hers… and
it must somehow have meant re-living what
she had experienced at the foot of the Cross.”
(John Paul II, Ecclesia de Eucharistia).

And so, we encounter the first indication of the
duality of experiences of Eucharist. Mary must have
felt ecstatic joy at having God within her being once
more. Yet at the same time, overwhelming sorrow
of Calvary at His Death. Conception and Death.

When we receive Christ in the Eucharist, we conceive the Living God, we become “bone of His bone and flesh of His flesh”
(Genesis) but to experience His ecstatic glory, we must constantly die to our own passions. Conception and death.  

Death to our passions causes us pain but through such pain we are purified for the in-dwelling God. Mary was immaculately free
of any selfishness which might obscure God’s Light. She was as empty of all egotism and sin as a pane in a very clean window
which has no other function than to admit the brilliant light and heat of the Son. When we walk with Mary as our model and mother,
we are allowing her to tell her Son that we wish to be purified. And God will purify our soul through the ordinary circumstances of
our lives. He uses bitter remedies of illness, separation from loved ones or bereavement to purify us. So that His glory may shine
through the window that is our soul.  

Like an officer directing traffic, the virtues regulate our emotions.
All disordered emotions become ordered, controlled when we live
a life according to the Beatitudes. St Thomas Aquinas teaches us
that when we are poor in spirit, we are dissuaded from seeking
an abundance of external goods; when we are meek, we are
dissuaded from aggressive emotions; when we have a pure
heart, we are blessed in every action we perform. Purity of heart
informs and gives form to all the other Beatitudes.

It is at the epicenter of our journey. Through our prayer life, we
become ordered, controlled, humble, lowly. Prayer is something
we often try to avoid because prayer is never an ego trip. Prayer is a trip into our ego and it is there that God
allows us to encounter ourselves. In our prayer journey, God purifies us and as Thomas Green S.J. teaches us ‘
by learning from our past experiences, we can forearm ourselves by unmasking the deceits of the evil one.’ (pg
Come Down Zaccheus)