Preaching A good preacher reaches out, fills a need
By ARTHUR JONES
NCR Staff
This is the third article in a four-part series. Each opens
with a description of a liturgy and a summary of the homily. A preaching
expert's critique follows. The critics, Dominican Fr. John Burke and drama
professor William Graham, teachers of preaching, are cofounders of the National
Institute of the Word of God in Washington, which will mark its 25th
anniversary at the National Conference on Preaching Sept. 21-24 in Cincinnati.
The first article appeared in the Aug. 1 issue.
The poorer the parish the more welcoming the Catholics? The more
diverse the parish the greater the sense of community?
Parishioners were saying hello, some mentioning their names.
Africans, African-Americans, Asians, Hispanics. The pastor, wandering the
parking lot, was quick to spot strangers and introduce himself.
With a laugh, he said his name was Boutros Boutros-Ghali and that
there were 65 different nationalities on the parish register.
This Washington archdiocesan parish seemed to be on the borderline
between poor and middle class. The church was just over half full. It was a
young crowd -- 85 percent appeared under 50 and half of those probably under
35.
The young choir, though there were two or three identifiable good
voices, had no leader and wandered off into musical disarray. The pianist could
not hold them together and play.
The priest celebrant, not the pastor, was kindly though
restrained, a little academic but with a pleasant enough voice. The
presentation of the readings was adequate though uninspiring.
The homily was on the mistake of thinking that Christianity is
about "doing." Doing "actually is the secondary part," said the celebrant. "The
precedence is being. We are called to be a certain kind of person before we do
anything."
" 'Live in me,' God commands. What does he mean?" asked the
homilist. "How does one live in another being? We get some idea at times from
our human experiences. A couple just married, forced to separate -- the husband
must work abroad, forced to go to another country for a job because he cannot
find work at home.
"When he is asked, 'Where do you live?' he replies, 'My body is in
this place, but my real life is someplace else. Where I live is not where I
reside.' He lives vitally, profoundly, truly -- but not physically -- with his
wife. We live more truly where we love than where we are."
This is also about communicating in a particular way, he said,
about communing -- not talking, but giving oneself to the person in a wordless
way.
He continued, "When Jesus said, 'Live in me,' it meant, Give
yourself to me, wordlessly, by being present to me. The doing is in what
follows, as in the expression 'if you love me.' 'Apart from me you can do
nothing.' Doing has a certain quality, an effect beyond your own power. In
Jesus, your range is more powerful.
"And, 'Live in me as I live in you.' In other words, there is
something going on in us all the time. Jesus is living in us -- a love
relationship; he is communing with us at levels we are unconscious of, all the
time Jesus is giving himself in a wordless communing. All the time. Being a
Christian means tying into this communing. Doing what we do out of love."
Dominican Fr. John Burke heard the same homily. Here is his
response.
"One of the things that distinguishes Catholic preaching from
Protestant preaching is that on Sunday the preaching is situated in the
liturgy. It is part of the liturgical setting," Burke said, "Vatican II [the
council held from 1962-65] said it is an integral part of the liturgy, not
added on to it." Therefore, he said, "when one looks on the homily, one has to
look at it in the context of the whole liturgy.
"The liturgy we just attended was poor," he said. "The music was
poor. The way the prayers were said, the way the celebrant said them, was
rushed -- there was no experience of prayerfulness or praise and thanksgiving.
It was all quite mechanical."
This was a mixed congregation with not so many in attendance, and
one had to ask, he said, "is the lack of attendance reflecting their reaction
to the liturgy?"
Stepping back from this particular Mass, Burke wanted to point out
that he understood the problem many priests face -- that some are not good
preachers. Though this man was to a point, at no time was there the feeling
that he had actually made contact with the congregation.
There are two formats to a homily, Burke said. First is the "one
point" speech. "You see the importance of that when the guy rambles on and on
and you still don't know what the point is. The worst I remember was when a
priest who'd rambled for 20 minutes finally said, 'I think there's a point in
all that.' And he was wrong."
This homilist could make his point well, Burke said.
Burke, who preached parish missions from 1972 until 1990, said, "I
tell priests to start out by making a basic statement. Ten words or less. A
simple, declarative sentence. Not a question. Not a single word. But a
statement in which a predicate is affirmed of a subject. Then the whole burden
of the homily is to support, to prove the truth or judgment expressed in that
basic statement -- to prove by scriptures and the teaching of the church, by
personal witness, by examples, by analogies.
"There was no personal witness here. Some examples. Then," said
Burke, "there are a number of ways to prove it -- the weakest of which is to
define terms and explain it. The second preaching format is built on the first
-- the motivated sequence. What it consists of is that the speaker -- I apply
it to preaching -- identify a need or a lack in the audience that needs filling
up. And it's called the felt need because it has to be something the
listener knows he or she needs or feels as distinct from the preacher saying,
'I know you need instruction about this' when the point is that you don't know
you need it.
"Unless you are talking to where people are hurting," he said, "it
doesn't do any good. That's what the guy did in this sermon. He found his point
and illustrated it. I don't believe every homily has to be only one basic
statement, and in this one he had two, but I felt he did not get his points to
the people on their terms by projecting himself. He was too remote."
The homily steps should lead to the solution presented -- "a call
for action or to contemplation or something like that. This homily just
stopped."
NCR asked Burke about homily services -- the printed homily
prep sheets offered by many publishers.
At one level, said Burke, he was opposed to them because then the
preacher himself does not go deeply enough into the subject or into the
scriptures to be a real witness to it. "If you were writing a brief for the
Supreme Court," said Burke, "you wouldn't hire someone else to do it. You'd do
it yourself.
"I know someone who writes these homily outlines," he said, "a
young woman 22 years old and working on a master's in theology. Well, I like to
think priests can do better. On the other hand, and there is another hand, the
way parish life is set up and given the demands, including frequency of
preaching, some guys find they do not have the creative juices, energies,
insights all the time and they use the homily outline as an aid to get thinking
about things. Used in that way, that way's all right."
And finally, the question of sermon length?
"When I preach on Sundays, between 10 and 15 minutes. I don't want
it to be too brief," said Burke. "My experience has been that if someone has
something important to say and says it well, people will not be conscious of
the time. They think a sermon is too long when in fact it's not very good."
National Catholic Reporter, August 29,
1997
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