Author: Msgr. Charles Pope

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What do the”Kerygmatic”Sermons of Acts have to teach us about the New Evangelization?

Yesterday on this blog we discussed what was meant by the term Kerygma (by the way, pronounced “kay-ROOG-ma” where the first “a” is long and the last “a” is short. Some also pronounce it Kah-REEG-mah). If you missed that discussion you might do well to look at it here: What do we mean by the Kerygma?.

Briefly reviewed however, the term κήρυγμα, (Kerugma) is a Greek word meaning “proclamation”. The Greek word κηρύσσω, (kerusso) means “to be a herald (kerux),” or to be one who proclaims. And thus the Kerygma is what is proclaimed. As the Apostles began the work of preaching and proclaiming Christ, they proclaimed a message that was rather basic and simple.

The basic content of the kerygma emphasizes that Jesus is the chosen Messiah of God, the one who was promised. And though he was crucified, He rose gloriously from the dead, appearing to his disciples, and having been exulted at the right hand of the Father through his ascension, now summons all to him, through the ministry of the Church. This proclamation (kerygma) requires a response from us, that we should repent of our sins, accept baptism, and live in the new life which Christ is offering. This alone will prepare us for the coming judgment that is to come upon all humanity. There is an urgent need to conform ourselves to Christ and be prepared by him for the coming judgment.

There are eight kerygmatic sermons listed by St. Luke’s in the Acts of the Apostles. Five are by St. Peter, and three by St. Paul. The texts are too lengthy to reproduce here but I have put them in a PDF file that you can view here: Eight Sermons of the Kerygma in Acts

The Sermons all contained three fundamental elements. And, while the sermons may not follow this exact order, sometimes interweaving the three themes together, these three basic elements are most consistent:

I. Effect–there is some event, usually a healing which in effect generates the audience. This is a critical element that we will return to later.

II. Explanation–there is an explanation for the events presented that is rooted in Jesus Christ and setting forth how he fulfills prophecy, is the longed-for Messiah. The Paschal mystery, that Christ was killed through our sinfulness, but rose gloriously triumphant, is at the heart of this explanation. And this Paschal mystery is the power through which all healing takes place. This same Jesus, now exulted at the Father’s right hand is Judge and Lord of the world.

III. Exhortation – there is an appeal to repentance and the call to receive Jesus Christ in faith.

Not all eight of the sermons develop each of these points as fully as others. But these are the essential elements. As we shall see, the final sermon on the list, the one St. Paul preached at the meeting of the Areopagus (Acts 17:22–31), barely qualifies as a kerygmatic sermon, though it is commonly listed as one of the eight. More on this in a moment.

As an example of the kerygmatic sermons, let’s look at Peter’s second sermon in Acts 3:12-26:

Acts 3:12-26 – When Peter saw this, he said to them: “Men of Israel, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk? The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go. You disowned the Holy and Righteous One and asked that a murderer be released to you. You killed the author of life, but God raised him from the dead. We are witnesses of this. 16By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has given this complete healing to him, as you can all see. “Now, brothers, I know that you acted in ignorance, as did your leaders. But this is how God fulfilled what he had foretold through all the prophets, saying that his Christ would suffer. Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Christ, who has been appointed for you—even Jesus. He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets. For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. Anyone who does not listen to him will be completely cut off from among his people.’ “Indeed, all the prophets from Samuel on, as many as have spoken, have foretold these days. And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’ When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways.”

So Lets look at the Three basic elements of this sermon:

I. Effect– The first verse says When Peter saw this [i.e. their astonishment], he said to them: “Men of Israel, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk?”

Note then, we are looking at a fact, that is to say, an event that has taken place, something that is observable. In this case, a man who had been crippled from birth, was healed, and he not only walked, but he danced!

This visible effect of God’s grace had the additional effect of drawing a crowd who were now ready to listen to St. Peter. Indeed, six of the eight  kerygmatic sermons but one has some triggering event that gathered at the crowd, eager to listen. In the first kerygmatic sermon it had been the rushing wind of Pentecost, the noise that gathered the crowd and then also the gift of tongues, wherein each are heard the apostles speaking in their own native language. In other cases it was an indeterminate list of “signs and wonders” (Acts 5:12) that sets the stage. In another case, it was the outpouring of the Holy Spirit upon Cornelius and his family with visible effects,  that occasioned the sermon (Acts 10:34 ff). On yet another occasion, it was the cure of another cripple, in this case by St. Paul and Barnabas,  in the town of Lystra (Acts 14:8–13).

Thus, some event, some observable effect, sets up of the sermon in six of the eight Kerygmatic sermons.

Now we may ask, “Does this mean that we have to show forth works and miracles in order to preach the Gospel?” And the answer is, “Yes!”  It may not necessarily be miraculous physical cures. But surely this effect is required, the miracle of a transformed life on the part of the one who announces Jesus Christ. At some very obvious level we have got to be able to demonstrate to those to whom we preach, and announce Jesus Christ, that we are not merely announcing some facts about an historical figure, or the doctrines of the Church, but also, that we are announcing a Man we have personally met, the Lord who has transformed our life.

We, our very selves, are to be the effect, to be the event which draws the crowd, or even one listener, who will hear of Jesus Christ. Kerygmatic preaching is not merely about doctrines, it is not merely about information, it is about announcing, and witnessing to, transformation, personal transformation in Christ Jesus.

Those who preach the kerygma, must preach it as first-hand witnesses, as witnesses who have met Jesus Christ, and who know what he is doing in their life. Kerygmatic  preaching is not a technique that can simply be learned by articulate spokesmen, it is a relationship that must be received, experienced, and thereby announced.

The early Christians, indeed, the Apostles, did not simply announce formulas, creeds, and doctrines; important those these things are. Rather, they announced a person, Jesus Christ, whom they had met. As St. John says in his first letter: “What we have heard, what we have seen with our eyes, what we have looked upon, and touch with our own hands… What we have seen and heard we proclaim now to you!” (1 John 1:ff)

And here explains one reason why the Kerygma, is so rarely make use of today. For it presupposes a personal relationship with the Lord Jesus Christ. There will be little effective evangelization apart from a personal proclamation of Jesus Christ. Don’t miss step one of the Kerygma!

II. – Explanation–in explaining how a crippled man has been healed, Peter takes no credit of his own. He attributes it all to the risen Lord Jesus Christ. In this setting forth of Christ he intertwines a typically kerygmatic  approach of announcing that this same Jesus Christ is now glorified in heaven, as can be plainly seen through the effect of the miracle worked in his name.

Peter goes on to declare the Paschal mystery, saying, that though this world killed him, God the Father raised him from the dead. Peter says that he is of witness of this very fact.

Then, St. Peter diverts briefly to a call to conversion in verse 17 and 18 and reverts to the fact that everything that happened to Jesus Christ, was prophesied in the Scriptures, by the prophets.

Of course, in an exhortation directed to a secular world, which does not accept the veracity or authority of Scripture, one cannot rely entirely on demonstrating prophetic fulfillment. One should however be able to demonstrate the reasonableness of Jesus Christ, by showing that he does not emerge out of nowhere. Rather, he emerges after centuries of being prefigured, longed for, and announced.

Remember too, the starting point of kerygmatic preaching is not fine points of Scripture, but the wonderful reality of miracles worked and/or transformed lives. The evidence, for a secularist, while it cannot begin with Scripture, can nevertheless find additional reassurance in the ancient prophecies of Scripture, but this assurance is rooted in an effect which is evidently before them, namely the proof of a transformed life, or of a miracle. In this context of credibility, Scripture, as an historical reference can also be advanced to show that the Christ event builds on ancient wisdom and prophecy. When we announce Jesus Christ to a secular world, we should not wholly set aside Scripture, even though we must also use other things, such as natural law, and human reason.

But note this key point, kerygmatic preaching, does not start with the Scripture, but with the effect, the effect of transformed human being. We simply have to accept, that to the secular world, someone like Mother Teresa is going to have greater credibility than some holier than thou dude trying to win an argument by out-quoting their opponent.

Kerygmatic preaching opens the book of Scripture, but only after demonstrating the power and the wisdom of Jesus Christ through healing and transformation. One of the great dangers of today is that too many Christians who would witness to Christ, seem little better little more reformed than an average pagan. Too many Christians who say they know Christ do not live lives that really show that. Many come across as self-righteous, arrogant, persnickety with details, yet missing the larger points of love, generosity, charity, holiness and joy. There can be little kerygmatic preaching in the absence of an effect. And while two of the kerygmatic sermons in the Scriptures do not contain a previous event, that very fact is probably why one of those sermons failed to bear fruit, as we shall see.

III. Exhortation–St. Peter concludes his sermon with a warning, quoting Moses, The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. Anyone who does not listen to him will be completely cut off from among his people. In the last line of the sermon, Peter exhorts the people to experience the same blessings of the glorified Lord Jesus Christ, that they had just witnessed in the healing of this crippled man, by turning from their wicked ways. Thus he exhorts repentance, but, once again, in the light of true evidence of the power, majesty and lordship of Jesus Christ.

And thus we see that kerygmatic preaching is rooted not merely in reason or in discourse, but is rooted in experience, the experience of the miracle of healing and/or the experience of a transformed human person, preferably the preacher himself.

Ultimately, the call for a return to the kerygma then must be seen as a call for preachers, prophets, disciples, and members of the Church to return to a preaching of the fundamentals of Jesus Christ as a starting point. But this preaching must be rooted in a first-hand witness, in the credibility of someone who can show forth signs and wonders. And the chief sign, the most convincing miracle, is not usually the sort of miracle that many suspect are staged anyway, as  TV evangelists of the past have sometimes done.

Rather the chief miracle to behold is the witness of a transformed human being who shows forth the glory of love, serenity, of the obvious fact of sins having been put to death, and replaced by graceful and godly living. The greatest miracle to seek is a transformed human being, absent of pride and gluttony, lust and anger, but possessed rather of love, charity, generosity, kindness, self-discipline and authority over their passions.

St. Peter counseled the early Christians, and us that we should always be ready to render an account for the hope that is within us (1 Peter 3:15). And in this, he establishes the basis for kerygmatic preaching. Namely, that someone notices a hope that is within us, and then, when they ask about it, we are ready to render an account, to announce Jesus Christ. Here is the doorway to kerygmatic preaching, the miracle, the event, of a transformed human person.

A final reflection on the kerygmatic sermons of the Scriptures in Acts is that one of them may have run afoul of the basic principles of what is needed for a kerygmatic sermon. It is the sermon which is traditionally referred to as the 8th kerygmatic sermon. It is the address of St. Paul to the Areopagus in Athens (Acts 17:22–31).

It is too lengthy a sermon to reproduce in the main text here but you can look it up, or see it on the PDF file attached above. Most of the elements of the kerygmatic sermon are remarkably absent in the Athens speech. There is no miraculous event which precedes the sermon. Paul never mentions Jesus Christ by name but simply refers to him as “the man God has appointed.” In speaking of the Paschal Mystery, St Paul mentions only the resurrection, but not the cross. And though he does mention repentance, he never quotes Scripture other than to allude to it.

In Paul’s defense, he was speaking to a strictly pagan crowd with high intellectual prowess. But he does in fact set aside most of the kerygmatic principles of preaching Christ. The effects of his sermon are meager at best, gathering only a few converts and not resulting in the establishment of any church at Athens.

It would seem, that Paul himself considered his efforts at Athens poorly. At his next destination, namely Corinth, he made a reflection that, while not mentioning Athens, likely has a lot to do with his experience there. He seems to have resolved to commit to a back to basics approach on his journey from Athens to Corinth: and thus he writes to the Corinthians:

When I came to you, brothers, proclaiming the mystery of God, I did not come with sublimity of words or of wisdom. I resolved to know nothing while I was with you except Jesus Christ, and him crucified. I came to you in weakness and fear, in much trembling, and my message and my proclamation were not with persuasive words of wisdom, but with a demonstration of Spirit and power, so that your faith might not rest on human wisdom, but on the power of God. (1 Corinthians 2:1–5)

Biblical scholars, and you dear reader, may well differ from the rather sober assessment of Paul’s speech at Athens that is offered here. But if it is a kerygmatic sermon, it is surely not like any of the others. It bore little fruit and would seem to have provoked some soul-searching on the part of Paul.

All this said, the point of this blog post is not to win the debates over the quality of Paul’s speech before the Areopagus. Rather, it is to set forth the essentials of charismatic preaching. A type of preaching, and witness that some in the Church today argue should be a principal tool in the New Evangelization.

I like many of you in yesterday’s comments have some mixed feelings about this. It is 2012, not A.D. 10. Much has transpired in both the Church and the world in these 2000 years that cannot simply be set aside. And yet for some, the kerygmatic approach may be the only way to reach them. Indeed this may be so for increasing numbers.

Perhaps the best we can say is that the approach we use will have to vary based on the individuals or groups we are addressing. For some, the higher theology, the didache is probably necessary and essential. But for others, the more straightforward  and personal approach of the original kerygma may be called for.

But whatever the case, we can never afford to neglect that the only true preacher of Jesus Christ is not someone who is merely read of Him in a book, but someone who has met Him, and knows His power in their life. Nothing can replace personal testimony. Of this the kerygma is insistent, and indeed all preaching and teaching can never miss the essential element of personal testimony, the testimony of a transformed human person.

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What do we mean by the term Kerygma?

In one of last week’s blog posts I made use of the term, Kerygma, and a number of people asked me to expand on the meaning of this term. To some extent, it is an example of one of those “Church words” which is rich in meaning to those who know, and have perhaps had been to seminary or studied advanced theology, but is largely unknown to many others. So let’s take a look at this term since it seems to be coming more central as we look to evangelizing a culture, almost from scratch.

The term κήρυγμα, (Kerugma) is a Greek word meaning “proclamation”. The Greek word κηρύσσω, (kerusso) means “herald,” or one who proclaims. And thus the Kerygma is what is proclaimed.

As the apostles began the work of preaching and proclaiming Christ, they proclaimed a message that was rather basic and simple. More extended teaching or instruction (Διδαχή, (didache), in Greek) would come later, after baptism. But the initial proclamation of Christ was simple, and to the point.

This does not mean that later development was both necessary and good. It simply means that the initial proclamation sought to get right to the point. In effect, this kerygmatic approach was seen more as a proclamation addressed directly to the hearer, and is a call to conversion, rather than as an extended appeal to the reason or to motives of credibility.

The basic curricula of the kerygma emphasizes that Jesus is the chosen Messiah of God, the one who was promised. And though he was crucified, He rose gloriously from the dead, appearing to his disciples, and having been exulted at the right hand of the Father through his ascension, now summons all to him, through the ministry of the Church. This proclamation (kerygma) requires a response from us, that we should repent of our sins accept baptism and live in the new life which Christ is offering. This alone will prepare us for the coming judgment that is to come upon all humanity. There is an urgent need to conform ourselves to Christ and be prepared by him for the coming judgment.

This was the basic Kerygma. The Apostles would surely go on to develop more, for example, the theology of grace, extended moral treatises, Christology, Ecclesiology, Trinitarian theology, and so forth. But the deeper things and concepts wait until the soul has first been cleansed of sin, and the darkness of mind that sin brings. Once initiated into the mysteries through baptism, the soul is now able to go on to maturity in Christ.

But step one is the announcement of the kerygma, and the acceptance of it by the believer, so as to enter into the deeper mysteries.

Thus, it would seem that the early Church, and the Apostles tended to preach the basics, and then to draw those who would accept and believe, into the deeper mysteries.

Our tendency today is to unload the entire bale of hay, to instruct converts in the whole counsel of Christ, before they are even initiated, and ask that they ascent to all of it, before they are baptized, or received into the Church.

This is not wrong per se, but there are some today who argue that we should get back to the original plan of proclaiming the basic kerygma, repentance, baptism, and the faith that that implies, and then continue instruction in the deeper things after the enlightenment that baptism brings.

It is too easy today for people to get lost in the weeds, and to miss the essential point. Often for example, people rush to the demands fo the moral norms with little understanding or experience of the grace that life in Christ provides. Within days of entering a catechumenate, the students are being asked to ponder sophisticated notions of sanctifying versus actual grace, transubstantiation, Trinitarian mysteries, and so forth.

It would seem that the earliest days of the church reserved a good deal of this for a time of μυσταγωγia (mystagogia), a kind of ongoing instruction into the mysteries to which one has already been initiated. In fact, the early church often kept the deeper things hidden until after baptism. There was a kind of a discipline of the secret (disciplina arcanis). And those who were unbaptized could not experience the liturgy, or expect that deeper things should be revealed to them until after they had been enlightened by Baptism, Confirmation and Holy Eucharist.

Today, this sort of notion is generally set aside in favor of the laying out the whole doctrine of Christ to the uninitiated, insistence on their assent to it all, and only after this, an offer a baptism is extended. Again, this modern approach is not per se wrong, but it is different from the approach of the earliest days.

And thus, one approach of the new evangelization today is the proposal to return to a more kerygmatic approach. This is especially the case when we are in effect, starting from scratch with many people today.

In some sense, the current times are not unlike the pagan world in which the apostles first proclaimed the Gospel of Jesus Christ. It is true, that the West is more an “angry divorcee,” and the ancient Gentile world which was more like a virgin awaiting her groom. But there are still some parallels, and our presumption that most people heard the basics of Scripture, and the gospel is generally a poor presumption today. Most have not heard Christ, or the Scriptures authentically proclaimed. And to the degree that they have, it has been proclaimed to them with hostility and cynicism by a world and a culture that scoffs at the claims of Christ, his Church, the Christian tradition.

In this current climate and context, there are some who argue for a return to basic apostolic preaching as a fundamental schema in speaking to an unbelieving world. Deeper doctrines can and should be enunciated later but the initial proclamation should stick to basics:

That we are lost in our sins, that those deep drives are destroying us, and that God has sent the Savior, Jesus Christ, who died to set us free and offer us whole new life. It is he who calls to you now, who is drawing you to himself, that he might save you and give to you a whole new life. He died to give you this life, and having been raised from the dead, he ascended to the Father, where he is drawing you to himself even now, calling you by name, and offering you deliverance from every sinful and destructive drive, establishing you in a new, more glorious, and hopeful life. Come to him now, the repent of your sins, and let him begin the good work in you.

This is the basic Kerygma. It is the starting point, the initial proclamation, the summons, the invitation: the conviction of sins, but the announcement of loving hope..

There are eight kerygmatic sermons set forth in the Acts of the Apostles. In tomorrow’s blog post I would like to explore each of these sermons, and extracted their basic details. Today for the sake of brevity, let this be enough, to introduced the concept of what we mean by kerygma.

Here again is a trailer about a catechetical program rooted in the basic Kerygma:

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A Man Who Saw by Hearing – A Meditation on the Gospel of the 30th Sunday of the Year

In today’s gospel there is a very familiar story of the healing of the blind man Bartimaeus. As with any familiar story, the danger is that we, upon hearing its opening lines say, “Oh that story,” and we just sort of tune out. But there are many things in the details of the story that we can easily miss. Ultimately the story of Bartimaeus is also our story, for we too must let the Lord heal our blindness and give us sight. One paradox of this gospel that we shall note, is that the man receives his sight as the result of hearing.

Let’s look at this gospel in 6 stages.

Stage I–Perception of the Problem–the text says, As Jesus was leaving Jericho with his disciples, and a sizable crowd, Bartimaeus, a blind man sat by the roadside begging.

Bartimaeus has many troubles, he is blind, and he is poor. But although he is physically blind, he is not spiritually blind. For he knows he has troubles, he knows he is blind. And to know our troubles, to be in touch with our neediness, is an important spiritual insight that many lack.

It is possible for some to feel self-satisfied and to be unaware of how blind, pitiable, poor and naked they really are before God (cf Rev 3:17). Indeed, so poor and so needy that we depend on God for every beat of our heart. But some who are spiritually blind, lose this insight in becoming proud. They fail to ask for help from the Lord,  they fail to ask for grace. Jesus once said to the Pharisees Jesus said, “If you were blind, you would not be guilty of sin; but since you claim you can see, your guilt remains.” (John 9:41)  In other words, physical blindness is not their problem, spiritual blindness is. And because they think themselves righteous on their own power, they do not need God nor do they truly seek him. Only humility and a true “vision” and experience of one’s poverty can help us to call out as we should.

But our blind man knows that he is blind and so he calls for help. As we shall see, however, his cries for help need some direction, a need to be properly specified and directed.

So we begin by simply noting this man is blind, but still, he has spiritual insight.

Do we have this? Do we really understand how blind we are? We struggle to see God, we struggle to see and understand ourselves, we struggle to see others with compassion and understanding. Indeed, God is more present to us than anything in this world. Yet, we see all the things of this world, and still struggle to see God. Neither do we see our own dignity, or the dignity and the gift of others,  yes, even the dignity of our enemies. We do not see or understand how things work together, and we struggle to see and find meaning in the events of our day. We are also blind to our sin, and we seldom understand what harm our sin actually does.

Yes, we have a great deal of blindness, we do struggle to see. But perhaps our worst blindness is it we do not even consider how blind we are. But too easily, like the Pharisees we go on thinking that we know a few things, and that therefore we know many things.

Consider the humility of the blind man, who knows he is blind who knows he needs help, and grace, and mercy. It is a humility that opens the door. Stage one in our journey must be the perception of the problem.

Stage II–the Proclamation that is Prescribed. – The text says  On being told it was Jesus of Nazareth who was passing by, he began to cry out and say “Jesus son of David have pity on me.”

Note the subtle but important transition here. Up until this point he was calling upon anyone, who happened to pass by, for help. But no mere passerby, nor anyone in this world, can ultimately help him with his real problem.

It is the same with us. Though we may turn to science, or medicine, philosophy, economics or politics, none of these can really help us. At best they can specify what is wrong, give us temporary medicines, passing comforts, etc. But all their solutions will be rooted in this world, which is passing away.

True vision can only be granted by the Lord, who opens for us a vision of glory, and who alone can draw safely to that place where joys will never end and visions never cease.

The blind man is told of the presence of Jesus. And hearing this, he directs his cry away from any mere passerby to the Lord who alone can heal him: Jesus, son of David, have pity on me! The world, and passersby can get him money, perhaps a meal, but only Jesus can give him meaning, the true vision that he really needs to see.

And do not miss this point that’s seeing comes paradoxically through hearing. For faith comes by hearing, and hearing from the word of God (cf Rom 10:17). It is a truth that faith is about hearing, not seeing. For most frequently, we doubt what we see. Even if our eyes see marvels, we think, “They have a way of doing that.” No, the eye is never satisfied with seeing (cf Eccl. 1:8). Faith comes by hearing, and faith is obedience to what is heard. We walk by faith, by an inner seeing, not by physical sight.

Thus, it is by hearing that the blind man will come to see Jesus who can help them to see. He hears from others that Jesus is passing by, and he takes up the proclamation that is prescribed, “Jesus, son of David, have pity on me!”

Stage III–the Perseverance that Produces–the text says, And they rebuked him, telling him to be silent. Yet he kept calling all the more, “Son of David, have pity on me!” Jesus stopped and said, “call him.” So they called the blind man saying to him, “Take courage; get up. Jesus is calling you.”

Is it true fact, that those of us who seek to put our trust in the Lord, and call on him, will often experience rebuke, hostility, and ridicule from the world. Note that the blind man ignores all of this. And so should we. He has heard the Name above all names, who alone in heaven and earth can save, and he calls upon him.

Yes, Jesus does delay, he does not answer him right away. But the blind man persevered, calling out all the more, and eventually, Jesus stopped and said, “Call him.”

Why does God delay? This is a very deep mystery, but it is clear that one of the effects of his delay would seem to be to test our faith and strengthen it. In the end, it is not an incantation that saves us, but faith. Simply shouting, “In the name of Jesus!” Is not enough. The Name of Jesus is not some incantation like, “Open sesame.” Rather, it is an announcement of faith, and faith is more than words. Ultimately, it is not words alone that save us, but the faith that must underlie those words, “Jesus! Save me”

Stage IV–the Priority that is Presented–the text says, He threw aside his cloak, sprang up, and came to Jesus.

Do not miss this important detail. His cloak was probably the most valuable thing he owned. In that climate, a very arid climate, it gets cool in the evening after sunset. The temperature drops rapidly. So critical was the cloak, that Scripture forbade the taking of a cloak as collateral for a loan:  If a man is poor, do not go to sleep with his pledge in your possession. Return his cloak to him by sunset so that he may sleep in it. (Deut 24:12-13)

But note, this man cast aside his cloak, and leaving it behind, he went to Jesus. Thus, he leaves behind perhaps the most valuable and necessary thing for his survival in this world. To miss a meal, might be inconvenient but it would not kill him. But to sleep one night, a cold night, without his cloak might well end his life through hypothermia. But leaving everything, he runs to the Lord.

What of us? What are we willing to leave behind to find Christ? An old gospel song says, I’d rather have Jesus than silver and gold. Another old hymn says, There’s nothing between my soul in the Savior. Is there? Are you willing to leave it behind?? Are you and I free enough to do so?

Stage V–The Permission that is Procured–the text says, Jesus said to him in reply, “What do you want me to do for you?” The blind man replied to him, Master, I want to see!”

Why does Jesus asked this question? Can he not see what a blind man needs? Perhaps.

But honestly, healing takes courage. The fact is, in life, most seek mere relief. True healing takes courage because it brings change, and new demands. If the blind man is healed, it would no longer be acceptable that he should sit and beg. Having been healed, more will be expected of him. His life will be irrevocably changed.

Yes, to be healed requires courage. Many of us wonder, of the Lord’s delay in answering our prayers. Perhaps a question from last week’s gospel is applicable as we cry to the Lord: Do you have any idea what you are asking?” Often we do not.

Truth be told, most of us want relief more than healing. There is a big difference. The Lord is in the healing business, but most of us just want relief. Do not miss what the Lord says here. In effect, he says to the blind man, and to us, “Are you really sure you want healing?” The Lord respects us, and our freedom. He wants our consent before he goes to work. And often, though many of us think we want healing, we don’t really know what we are asking.

The Lord waits, until a request makes real sense. He knows that most of us are not always ready for what he really offers. He asks, and when our yes becomes definitive, he goes to work.

Stage VI – The Path that is Pursued–the text says, Jesus told him, “Go your way; your faith has saved you.” Immediately he received his sight and followed Jesus on the way.

As we have already seen, true healing brings forth radical change. And now man who sat by the road begging, sees, but is also up and walking about. And what is he doing? He is  following Jesus. For faith has saved him, and faith not only gives sight, but summons us to obedience, an obedience that has us walk in the path of the Lord.

You see, (pardon the pun), faith is more than an offer of relief. True faith instills real change. A change in direction, a change in the way we walk.

And thus this gospel speaks to us of a man who was blind. And paradoxically he received his faith by hearing. For he heard of Jesus and called on him. Yes, his sight came from his hearing. And faith grants to vision by hearing. True vision, is to see Christ, and having seen him by hearing, to follow after him.

I have it on the best authority that as he followed Jesus up the road, he sang this song:

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Satan Likes to Hide, but every now and then, He shows his face.

The video below is a humorous commercial that illustrates that sometimes our enemy, Satan disguises himself in very unlikely ways.

It would seem that one of the more common tactics of Satan in our times is to hide and/or disguise himself. Indeed, in our times he is never more powerful than when he is denied or forgotten. In secular and rationalistic times why should he tip his hand too frequently or do anything that might cause further belief in the supernatural?

In other ages, more noted for faith, and where few denied either the existence of God nor the presences of demons and angels, it would seem that Satan was far more likely to use fear and would often disclose his presence more widely. Demonic torments, obsessions and possessions were more frequent, and people took the presence of demons for granted. Jesus Frequently drove demons out, and exorcism was once a widely used sacramental in the Church.

But the fact is, Satan is no less present today, in fact he may be more present given the widespread darkness of these times.

I can tell you I have surely had to wrestle with him, and there terrible torments for me in my mid thirties. There was a dark presence in my bedroom and I often could nit sleep there for both fear and torment. I slept often in those years in my outer room with the hallway door open. In my own bedroom, terrible demons of anxiety would torment me and deprive me of sleep. And often, when I had finally found relief, and the demons, which may have been gone for weeks, would often suddenly assail me for no apparent cause or activating event.

It was all quite inexplicable from any merely psychological or physical reason. When people would notice my tense looks, I would just say that my anxiety demon had jumped my back, once again. It took me the better part of 15 years to be wholly free from their sudden influence.

Oh, I know there is a devil and that demons are about. I also know that the Lord has rescued me. Thank you Lord, I am largely free of anxiety and my terrors now.

As a spiritual director I can also say I have a few directees who are sorely assailed by demons, much like many of the saints of old were. They are not possessed, but they are tormented, just as I was. And it takes a constant barrage of deliverance prayers and holy water to keep things in check. I will not recount the details, for discretion prevents me from speaking of confidential matters. But let me just say, their torments are real. These are not crazy people.

Yes, Satan is real. I have surely encountered him, and know others who have as well.

But more often today with most, he is quieter. And we moderns are more prone to attribute physical causes to things rather than spiritual ones. Never mind that demons can effect physical things, Satan is quite content not to get the credit in these current times and draws a greater harvest from our foolish denial and redefinition of him and his effects.

Of Satan’s many disguises I have written more HERE.

But for today just this brief reflection that some how this commercial inspired. You may count yourself lucky if you have never encountered Satan or demons in any obvious way. But don’t be too sure about that. Satan and his fallen demons often have their greatest power when we deny or ignore them, or insist that their work is simply explained by disease, insanity or foolish superstition. And while such things are sometimes operative, Satan prefers and relishes the fact that we so quickly conclude that today.

The commercial actually gives some good advice in a humorous way. Namely that we should proceed with caution and not conclude so quickly that our enemy may be lurking in unlikely situations.

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The Good News needs the bad news to make sense. A call for the balance of orthodoxy.

One of the struggles that many people have an understanding the good news the Church proclaims, is that many people have either not heard, or are not in touch with the bad news.

Imagine a man reading the headlines of the newspaper announcing a miraculous cure for a terrible and deadly disease. But imagine again that the man has never heard of the disease, let alone knows that he has it. Thus, the headline of the miraculous cure would likely have little impact on him, and he would think to himself “Ho hum, let’s see what else is in the paper.”

Only in knowing the bad news, does the good news really have impact on him. And, to the degree that the bad news has impacted him personally, or someone he knows, the good news will be an even greater joy for him.

Imagine now, that his experience of the disease has been clear for him, and thus, having read of the miraculous cure that is available, he will have a kind of evangelical glee and zeal. Barely will he have read the column, when he will be on the phone calling family and friends to rejoice with him and to spread the good news!

Yes, somehow there is a paradoxical truth that only experiencing the depths of the bad news, do the heights of the good news look wonderful. There is a “test” in every testimony, a trial in every witness’ smile.

One of the difficult balances for the Church, and every individual preacher or disciple to get right, is the balance between articulating the bad news, and celebrating the good news.

The balance is set forth in the very opening words of Jesus, in his public ministry,”Repent, and believe the good news!” (Mark 1:15) As Jesus himself clearly demonstrates, both truths are necessary: the repentance that calls us to be sober and sorrowful about sin, and also the belief in the good news, which summons us to accept the glorious news that the Lord can utterly transform us to be a new creation in Christ.

Some have argued that the church of the 1950s was all about repentance, and the following the rules more out of fear, than because they made sense. Having been born in 1961 I cannot personally verify this, but many who I trust have told me this, and I will except their word. Somewhere in all that the good news was either lost or postponed to some far-off heaven.

But if that was the case then it would seem that we over-corrected through the late 1960s and into the 1980s where there seemed, almost, to be an embarrassment in speaking about sin in any specific sort of away. And to the degree that sin was mentioned at all, it tended to be social sin, and described more in abstractions and generalities.

In both eras, exceptions were to be found among the preachers and the faithful, but it would seem, that finding the proper balance between “repent, and believe the good news,” has been hard to come by, either in the severe “old” Church or the anxious “new” Church.

As has already been stated, balance is needed. Heresy, when confronted by tensions like “repent and “good news” chooses one thing and discards the other. Heresy means “choice,” but orthodoxy says “hold both.”

In our own time the heresy, or the extremism tends to be to emphasize the “Good news!” part of the kerygma and reject or strongly downplay the “repent” part. But the ancient Kerygma, (a term which refers to the first and fundamental apostolic preaching), in the early days just after the resurrection contained a balance. The early preaching of the apostles spoke of this as being the time fulfillment, the “latter days” which the prophets foretold. The Lord has by his birth, life, ministry, death and resurrection, ushered in this new age and is now exalted at the right hand of the Father. He has sent the Holy Spirit on the Church as the sign of Christ’s present power and glory. And give all this, the time of decision is at hand: Choose the Lord! Repentance is needed with the offer of forgiveness, and with this repentance comes the Holy Spirit, and ultimate salvation. The Kerygma also incited urgency for the Messianic Age will reach its consummation in the return of Christ who will judge the nations and the secret intentions of hearts.

So there is good news, but there is also the need to repent and the urgency that we do so.

But again let us state, without a deep knowledge, a clear experience of the “bad news” of our sinfulness, the good news of the Savior, who was born suffered and died for us, and rose gloriously, is but ancient, trite, and sentimental story from the ancient world that has little relevance in our life.

It is no wonder that, as many in the Church who preach and teach stopped speaking in clear ways about sin, our churches began to empty, and people began to question the relevance of the Church, the need for sermons or sacraments, for prayer or scripture.

Who goes to the doctor? Only those who know they are sick, or those who, being aware what illness can do, seek to avoid it by regular check ups. But unless one is deeply imbued with a sense of how bad sickness can be, it is unlikely they will be motivated to go regularly to any doctor.

And so it is today with any number of Catholics who either make light of sin, deny they are sinful, or that sin has any real and negative effects in their life. What possible relevance can going to Church and receiving her healing sacraments, or being ministered to by her sacred liturgy have for them? At best, they are left with a vague sense of fellowship as a motive for what is good about going to church. And while fellowship is good, one might just as well join a bowling league if this is the only value.

And thus we see a reaction to the severity of the 1950s, that was extreme and overthrew the fundamental call of the kerygma to repentance.

Imagine doctors getting together as a group and largely saying to the American people, “Sickness and disease are not really a problem to be anxious about. In fact, most of you are in good health don’t worry if you’re overweight, don’t worry about things like sugar and cholesterol everything is really just fine….No matter what we’re all going to live to be a ripe old age!”

We might not be surprised to find that, after a steady diet of this sort of pronouncement from the medical community, that doctor’s offices would largely empty of patients. And to the degree that anyone found their way to doctor’s offices, it would only be after their illnesses were fairly advanced and there would be little the medical community could do. Thus, after creating the impression that regular medical attention was irrelevant and unnecessary, the medical community with then suffer the notion about itself that it was also ineffective and further eroding its credibility.

If this scenario seems strange and non-credible to you, it is quite clearly what many priests catechists have done in the Catholic Church for many years now. In effect, our pulpits have grown silent about sin. And to one degree or another, the message was often and merely some version of “I’m okay you’re okay,” that sin is somehow no big deal, that basically everyone is going to heaven no matter what, and that somehow everyone is basically good, and means well.

Of course it should not surprise us that many would come to the conclusion that the Churches is unnecessary and irrelevant. Who needs to pray or receive sacraments? What’s the point of God’s Word or a sermon? If it isn’t really necessary, and everybody goes to heaven whether or not they undertake these things or not, why bother?

And thus we see how without the bad news, the good news seems pointless, irrelevant and uninspiring.

I do not argue here that priests and catechists, or parents are intentionally and consciously said “Sin is no big deal,” but that does seem to be the general message that was received. More often than not it was the silence of the pulpits the created this message, rather then the explicit formulation of this view. But silence can be very subtle, pernicious, and cumulative it its effects.

When there is no reference to the bad news, the good news fades into insignificance.

This reflection should not amount to swing to the other extreme where in the Church, or individual preacher merely shouts “repent.” Today’s common lack of balance should not be replaced tomorrow by another lack of balance.

Therefore, good preaching, it would seem, should not hesitate to vigorously set forth the need for grace, salvation, the sacraments, and the ministry of the Church, but it should also announce with joy the wonder-working power of God’s saving grace through these remedies offered in the Church. And every preacher, should witness constantly the magnificence of the good news, having established the foundation for it.

The Greek word for repentance, is metanoia which does not simply speak of conversion, but of a change of mind. It also implies a new heart. And the new mind and the new heart, while knowing well the reality of sin, are also able to authentically and powerfully rejoice in the good news of God’s saving love.

In the end, we ought to seek for the balance that orthodoxy requires. Good news without a context and the well-established antithesis of the bad news, does not stand forth as good news. Light, with no reference to darkness, is hard to define or distinguish.

Yet, also, the bad news, with no reference to the good news tends only to incite fear, and fear incites anger and avoidance. And even if one were to argue that fear motivates, the motivation is not usually long-lasting, and then, anger and/or avoidance are most sure to follow.

Ultimately, it is the ancient kerygma which sets forth the proper balance: Repent and believe the good news. Peter also says, Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off–for all whom the Lord our God will call. (Acts 2:38-39)

Yes, balance. An articulation of sin and the need for repentance that has clarity and charity. And also a proclamation of the Good News of God’s grace and help in attaining the promises that are now operative for all who will joyfully embrace them.

Here is a new Catechetical program that has become available. I have not seen the series but have ordered one. It emphasizes the original and fundamental kerygma (hence it’s name “alpha”).

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Promises, Promises! A little parable on the false promises of this world

One of the great illusions under which we labor is, that if we just get one more thing from this world, then we will be happy. Perhaps we think that if we just had a little more money, or a better job, or the latest iPad, or if we were married to so and so, or if we just lived in a better neighborhood….then we would be satisfied and content, at last. But “at last” never comes, even if we do get some of the things on our list. As Ecclesiastes puts it: The eye never has enough of seeing, nor the ear its fill of hearing (Ecc 1:8). Or again, Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income (Ecc. 5:8).

Though we know this, somehow we continue to buy into the lie, again and again, that just one more thing will do it. So we lay out the money, and spend the time, and the delight lasts twenty minutes, max. The world just can’t close the deal.

There is a little preacher’s parable that illustrates the endless treadmill the world has us on, and how it endlessly seduces us for “just one more thing.” In the end this seduction leads us to neglect the one thing most necessary. Here is the parable, then some commentary:

There was a man who was lonely and thought, perhaps, that buying pet would help his loneliness. At the pet store he looked at many animals, and found himself drawn to one in particular. The sign over the cage said, “Talking Parrot: Guaranteed to talk!” This will surely solve my problem,” thought the man,” For here is an animal that can even talk!”

“That’ll be $250,” said the merchant.

One week later the man returned saying, “This Parrot isn’t talking!”
“You mean to say,” said the Merchant, “He didn’t climb the Ladder and talk?”
“Ladder?” You didn’t tell me about a ladder!”
“Oh, sorry.” said the Merchant, “That’ll be $10.”

One week later the man returned saying, “This Parrot still isn’t talking!”
“You mean to say,” said the Merchant, “He didn’t climb the Ladder and look in the mirror and talk?”
“Mirror?” You didn’t tell me about a Mirror!”
“Oh, sorry.” said the Merchant, “That’ll be $10.”

One week later the man returned saying, “This Parrot still isn’t talking!”
“You mean to say,” said the Merchant, “He didn’t climb the Ladder and look in the mirror, peck the bell and talk?”
“Bell?” You didn’t tell me about a Bell!”
“Oh, sorry.” said the Merchant, “That’ll be $10.”

One week later the man returned saying, “This Parrot still isn’t talking!”
“You mean to say,” said the Merchant, “He didn’t climb the Ladder and look in the mirror, peck the bell, Jump on the swing and talk?”
“Swing?” You didn’t tell me about a Swing!”
“Oh, sorry.” said the Merchant, “That’ll be $10.”

One week later the man came to the shop and the merchant asked, “How’s the Parrot?”
“He’s dead!” said the man.
“Dead?!” said the Merchant…Did he ever talk before he died?”
“Yes! He finally talked” said the man.
“Well, what did he say?”
“He said, ‘Don’t they sell any birdseed at that store?'”

Lesson 1: Promises, Promises – And thus this parable teaches us in a humorous kind of way that the world, and the “prince of this world” are always promising results, yet when those results are lacking, the practice is simply to demand more of the same. The bird, the ladder, the bell, the mirror, the swing…. Always something more, and then the perfect result will surely come! This is a lie. The lie comes in many forms: just one more accessory, just go from the free to the paid version, the upgrade solves the difficulty, just one more drink, one more failed diet, a newer car, a bigger house, a face lift, bariatric surgery, just one more thing…then you’ll make it, happiness is just past the next purchase.

Jesus, in speaking the woman at the well said of the water of that well (which represents the world), Everyone who drinks this water will be thirsty again (Jn 4:13). And that is the sober truth about this world, it cannot finally quench our thirst, which is a thirst for God and heaven. But time and time again we go back to the world and listen to the same lie, thinking, this time it will be different.

Surely it is sensible that we make use of the things of this world, insofar as they aid us to accomplish our basic duties. But they are not the answer to our deeper needs. The big lie is that they are the answer. And when they fail, the lie just gets bigger by declaring that a little more of the failed product will surely close the deal. It’s a big, and bigger lie.

Lesson 2: The One thing Most Necessary – In all the pursuit of the mirrors, bells and ladders, the one thing most necessary was neglected: the food. Here too for us. We seek to accumulate worldly toys and trinkets that are passing away, and neglect eternal and lasting realities. There is time for TV, sports, gossip, shopping, you name it. But prayer, Scripture, Sacraments, Liturgy, worship, and developing any kind of relationship with the Lord, is most often neglected or wholly forgotten in our pursuit of mirrors, bells and ladders. We are staring into the mirror focused so much on our self. The bells of this world summon us to endless things, mostly trivial in the long run, and we are climbing the ladder of success with little care as to what wall it is leaning against.

And all of these less important matters divert us from the one thing necessary: which is to feed our souls on the Lord: Whoever eats my flesh and drinks my blood remains in me, and I in him…the one who feeds on me will live because of me... (Jn 6:56-58).

Ah, but no time for all that….getting to Church, praying, receiving communion….? No time! For, I hear a bell summoning me to just one more diversion, one more meeting, I am too busy climbing the ladder of success, and looking at myself in a mirror to make sure I fit in, and that everyone likes me.

Did [the bird] ever talk before he died?”
“Yes! He finally talked” said the man.
“Well, what did he say?”
“He said, ‘Don’t they sell any birdseed at that store?”

Just a little parable on the lies of the devil and the false promises of this world.

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The Most Important Building isn’t even on the Tour!

I live in Washington DC on East Capitol Street. If you picture the United States Capitol in your mind, one side faces the long grassy Mall where so many large gatherings and protests take place. Behind the Capitol, on the exact opposite side is a long street that stretches through the Capitol Hill Neighborhood called “East Capitol Street.” My parish is just 14 blocks up on the right. It is a “merged” Parish of St. Cyprian (building lost in 1966) and Holy Comforter (a title of the Holy Spirit).

I want to tell you of the two most important buildings on East Capitol Street. Let me begin with the second most important building, the United States Capitol.

The United States Capitol is the epicenter of the free world. It is the nerve center in the Capital of the most powerful country on this planet. It is here that some of the most powerful people in the world craft legislation and ponder great issues. Presidents have stood in the well of the House chamber to deliver important addresses. Other heads of state have also visited here. In fact people from all over the world travel to this country just to visit and perhaps transact business with the United States Government.

Decisions are made in this building that impact the lives of over 300 million Americans and even more all around the world. Decisions are made here that change world history. Decisions about more money than you can imagine are made in this building on a daily basis.

Perhaps no other building is more identified with this great country of ours than the US Capitol. It’s beauty and grandeur bespeak a powerful and confident land. The US Capitol: the second most important building on East Capitol Street in Washington DC.

What then you ask is the MOST important building on East Capitol Street in Washington DC?! It is Holy Comforter – St Cyprian Roman Catholic Church at 1357 East Capitol Street. In this holy place, some one greater than any head of state, God himself, dwells in the tabernacle. Jesus the Lord and King of the whole universe dwells here, speaks here, ministers here. The prayers and worship that take place in Holy Comforter Church not only change world history but these prayers are also what enable the decisions at the second most important building on East Capitol to have any good effect.

In the US Capitol human work takes place. In Holy Comforter Catholic Church God’s work takes place. In the US Capitol important but ordinary things happen. In Holy Comforter Church miracles happen as ordinary bread and wine become the Body and Blood of Jesus, as sins are forgiven, as heaven is opened. In the US Capitol many words are exchanged and written that impact the day to day activities of America. In Holy Comforter Catholic Church, the Word of God does not just inform, it performs and it transforms.

Many people come to visit the US Capitol. But in Holy Comforter Catholic Church the congregation is joined in worship by myriads upon myriads of angels and a company of saints which cannot be numbered. The US Capitol represents a government that we hope will endure for a long time but Holy Comforter is an outpost of a Church that the gates of Hell will never prevail against. In the US Capitol laws are passed that may one day be changed. But in Holy Comforter Church there is announced each week a law that will never pass away. The Senate majority leader and the Speaker of the House will come and go, changing year by year. But the High Priest, Jesus Christ who ministers at Holy Comforter Church will never die and has a kingdom that will never be destroyed.

Well, OK I suspect you know by now why the US Capitol is the second most important building on East Capitol Street in the Nation’s Capital. Holy Comforter – St Cyprian Roman Catholic Church far outranks in dignity and importance any other building on the street. This is true not because of the human elements involved, but rather the Divine. But I hope you will agree, the US Capitol is the second most important building on East Capitol Street, a distant second!

Funny thing though, all the tour buses drive right past Holy Comforter Church on their way to the second most important building. Wonder what that’s about? You’d think they’d at least stop to take a few pictures and ask to see God. Hmm…. There’s just no accounting for taste is there? Imagine, driving right past the House of God to see “the man” and his house. Imagine that!

In your visits to Washington, perhaps you too missed seeing the most important building on East Capitol Street. It’s probably not your fault. Those silly tour companies just don’t know any better and you depended on them to get you around. But here for you in the video below are pictures, historical and current of the MOST important building on East Capitol Street in the Nation’s Capital.

By the way, when I published a shorter version of this three years ago, I actually got some hate mail from “offended” people. Please, allow a little friendly boasting, the wearing of school (church) colors and know that I write with my tongue firmly planted in my cheek. It’s called humor y’all. And while there are elements of truth in what I write, my “excesses” are in good fun. Get it? Humor! 🙂

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The Lord Must Follow after the Preacher – An insight from Pope St. Gregory for those who preach and those who hear.

The other day in the Divine Office I read a passage from St Gregory the Great on preachers and preaching. It is interesting that I have been reading the Breviary every day for 27 years now, and this passage never struck me before. More proof I suppose that when the student is ready the teacher will appear.

There is also a Latin expression that captures how we often see things we missed before even in familiar texts. The expression is Non nova, sed nove, meaning that, though the text is not a new thing, it is experienced in a new way, or newly.

At any rate, what struck me about this teaching is St. Gregory’s assertion that the preacher goes ahead of the Lord, announcing him as it were, and the Lord comes behind to close the deal. It is an important insight that can also help the preacher avoid both pride and also an exaggerated sense of responsibility. I’ll say more of this in a moment but for now listen to St. Gregory:

Beloved brothers, our Lord and Savior….sends his disciples out to preach two by two…

Rightly is it said that he sent them ahead of him into every city and place where he himself was to go. For the Lord follows after the preachers, because preaching goes ahead to prepare the way, and then when the words of exhortation have gone ahead and established truth in our minds, the Lord comes to live within us. To those who preach Isaiah says: Prepare the way of the Lord, make straight the paths of our God. And the psalmist tells them: Make a way for him who rises above the sunset…. Therefore, we make a way for him who rises above the sunset when we preach his glory to you, so that when he himself follows after us, he may illumine you with his love.

Think over, my beloved brothers, think over his words: Pray the Lord of the harvest to send laborers into his harvest. Pray for us so that we may be able to labor worthily on your behalf, that our tongue may not grow weary of exhortation, that after we have taken up the office of preaching our silence may not bring us condemnation from the just judge.

–

From a homily on the gospels by Saint Gregory the Great, pope
(Hom 17, 1-3: PL 76, 1139 )

It is a powerful and helpful insight that the preacher goes before the Lord, who follows after to quicken the Word that is planted.

And here is a remedy first of all for pride. For the preacher is not the Lord. And, even if it is the Lord’s own word he preaches, mere human eloquence cannot completely express what God alone, who is love, can effect in the human heart. The preacher can but sow the Word, but only God can bring forth the harvest. As St. Paul wrote,

I planted, Apollos watered, but God gave the increase. So neither he who plants nor he who waters is anything, but only God, who makes things grow (1 Cor 3:6-7).

The preacher can propose, but the Lord must come after to “close the deal.” The Samaritan woman was rather abruptly but truthfully told this by the townsfolk:

We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.” (Jn 4:42)

And every preacher should delight to hear this. It is a valuable lesson for the preacher to remember his place. He goes before to announce the presence of the one who alone can heal and bring in the truest harvest by his grace.

The preacher is like the best man in an ancient Jewish wedding, to whom St. John the Baptist equated himself:

He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. So this joy of mine has been made full. He must increase, but I must decrease. (Jn 3:29-30).

St. Gregory’s insight is also helpful to preacher so that the preacher can avoid an exaggerated sense of responsibility. For it sometimes happens that a preacher may think too much rests on him, on his eloquence, and finding just the right analogy or formulae. And while it is true that every preacher must work to hone his skills, it also remains true that Unless the LORD builds the house, its builders labor in vain (Ps 127:1).

Thus the preacher can help lay a foundation, but it is the Lord who must build the house. It is freeing and helpful for the preacher remember that he merely goes before the Lord, and that the Lord will follow after, with every good grace. For what preacher can possibly know everything that every individual soul needs to find Christ. He must do his part in proclaiming the authentic word of God but only the Lord can perfect the message in every soul.

This is freeing and reassuring. And most of us who preach realize this from time to time when some one tells us something we have said, but recounts it in a way that surprises us. And this shows how the Lord helps them to hear what our feeble words only suggested.

In the end every preacher must trust the Lord who comes after him to complete what is lacking and bring forth the fruits that the preacher can only point to.