Homiletic and catechetic studies, according to the spirit of Holy Scripture and of the ecclesiatical year

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Chapter I The Practical Sermon

Article I. General Laws of the Practical Sermon

The preacher must endeavor, by each one of his discourses, to awaken a desire for a practical, supernatural Christian life. A sermon is, therefore, practical:

i. If it responds in an effective manner to true and real requirements of a Christian life.

If for this very reason it presents resolutions and applications, which operate directly upon the life, to the hearers, and, without any more ado, are suitable to their conditions and enter mightily and effectively into their lives and effect a renewal of life and an amelioration of the Christian character.

If, on the contrary, the hearers only arrive thereat through tedious deductions from the sermon; if, therefore, the preacher did not endeavor to penetrate into the inmost life of the soul, and to act directly upon the thoughts and deeds of the listener, — then the sermon was not practical.

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The practical preacher takes life as it is. He comprehends human nature, takes it as it lives, acts, and feels. He measures thought, deeds, words, and customs, and the entire life and inner ideas by the rule of the Gospel. He then desires to gain a definite, concrete influence over human actions and omissions, to introduce principles and the spirit of Christ and of His Church into the lives of individuals and into all phases and conditions of this life, and to have them operate therein. He not only desires to lead the people in the abstract and in general, but in a vivid and concrete manner with a direct and striking application, full of spirit and of strength, immediately to a Christian faith, thought, feeling, action, and suffering, even down to the very details, and thus lead them effectively to their end — life eternal. Thus the word of God exercises its full force : vivus est sermo Dei et efficax et penetrabilior omni gladio ancipite et pertingens usque ad divisionem animae et spiritus, compagum quoque et medullarum et discretor cogitationum et intentionum cordis. (Heb. 4: 12.) Such is the Biblical description of the practical sermon. A sermon is practical, therefore, if its matter be selected with these views and a sermon-book be not slavishly followed whose discourses were intended for other times and other conditions. A sermon is, therefore, practical if it is inspired in each case by entirely clear and living objective thoughts: Finis est anima actionis et orationis. What special holy aim do I desire to attain by this sermon in the hearers and under these circumstances? A sermon is, therefore, practical whenever the matter is thus selected, and made subservient to a definite aim and is minutely and thoroughly worked out in this spirit.

These thoughts lead us naturally to several important considerations :

(a) Concerning the selection of a practical subject for a sermon.

(b) Concerning the determination of a definite and practical and entirely special aim of the sermon.

{c) Concerning a practical development of the selected practical subject, in the light of this practical aim.

Article II. The Practical Selection of a Subject

He who would preach a practical sermon must select, above all, a practical subject. He who determines the subject of a sermon carelessly, according to some certain sermon-book, does certainly not work for actual life. In using good works of sermons one must be guided by the question: Where did the composer preach? In cities or in the country? In what century? In circumstances similar or dissimilar to ours? etc. But those who draw from their own resources exclusively are also upon a wrong road. Either they look upon the matter too lightly and are with their own "ego" and their own discourses entirely too readily satisfied, and become thus spiritless and mere clap-trap preachers, or they feel that they never approach the people and, as pessimists, soon lose all courage : both denote a decline in homiletic work. It is, therefore, of great practical importance to consider the selection of a subject in a truly pastoral manner. A deeper view of the truly pastoral heart: (a) into the theological science; (b) into liturgy; and (c) into the lives of the people — will indicate the way.

I. POINT. THEOLOGICAL SCIENCE — A GUIDE TO PRACTICAL

PREACHING

Theological science always wielded a great influence upon the development of preaching and, especially, in regard to the selection of a subject.

1. For a practical selection of a subject scientific theology is indeed not the only guide, but a most necessary and a sure one. Without solid and sure knowledge of theology and a deep comprehension thereof, genuine practical preaching will be an impossibility. The sermon is really the practical popularization of theology. He who has no knowledge cannot teach, and he who has no treasury to select from cannot select practically. Our Lord Himself established this homiletic rule: Omnis scriba doctus in regno coelorum similis est homini patrifamilias qui profert de thesauro suo nova et Vetera. 1

2. But scientific theology treats of a great many things, that are purely speculative, and scholastic questions which have immediately, for practical life, only a remote or no significance whatever. The preacher must, therefore, select those subjects and seek out those confirmations which are for the mind, feeling, and the action of the people of a decisive importance. For this the following methods, which seek that which is mainly practical in theology, will be of great utility:

(a) A view of that which necessitate medii et praecepti, must necessarily be believed, known, and practised. Therefore, theses

54 HOMXLETTC AND CATECHETIC STUDIES and tracts of this character should be selected, for instance, for a cycle of sermons, and deeply, scientifically, and ascetically considered. These things must be preached over and over again. (See Moral: de fide.) Whatever must necessarily be believed and done, necessitate medii et praecepti y constitutes the substance of the catechism, the creed, the decalogue, the Our Father, the sacraments.

(b) A glance into the Gospels, with the thought: What doctrines and requirements of theology does Christ Himself place in prominence? See the Gospels of the Sundays. Occasionally — and not merely on the eves of Sundays — the Sunday Gospels should be quietly read, or entire chapters of the Gospel, under the following view-points: What does Jesus require over and over again? What does He insist upon mostly? What does He teach with the most cogent reasons and most powerful pathos? To what does He, especially, educate the Apostles and the people? Thus — with pen in hand — the preacher could gain for himself many fruitful hours. Such indirect evangelical preparations are a key to the mysteries of practical preaching.

(c) An insight into the Roman Catechism, which is really an official ecclesiastical text-book for pastors, and for all who have the care of souls, is of great advantage for a practical selection of subjects for sermons. But alas! This book is too often a mere receptacle of dust in the library.

(d) A study of the diocesan catechism with the question: What truths, and cycles of truths, have for a long time not been preached? These ought to be selected, at once, for a preparatory study. Such pastoral forages often lead to very interesting results. A pastor or rector of a church should keep a summary list of all the themes of the sermons which have been preached in his church. Bishop Ketteler required the production of such a list by diocesan statute.

(e) A view of life: What truths, precepts, and means of theology do the people need mostly? How can I arouse an interest for them and make them attractive?

(/) A glance into good sermon-books, especially into such which contain entire cycles of sermons, in a consistent keeping with theological tracts.

(g) In addition to all this, an attentive study of the Vatican Council, the latest papal encyclical, the episcopal pastorals and decrees with this question in view: Of which subjects for sermons does the Church remind me?

(h) To make science a good guide for a practical selection of a theme, works should be especially selected which maintain a mean between real scholastic presentation and popular diction, such, for instance, as the religious hand-books of Willmer, S.J., "The gift of Pentecost, " by Meschler, S.J., and others. We recommend very highly the smaller and the larger "Hand-book of Religion," by Willmer, which is a real arsenal for a preacher. Simply the small, concise "Handbook of the Catholic Religion," by Willmer, possibly with the dogma by Hurter, Scheeben, Heinrich, or others — with his excellent division of matter, the pointed and original precise theses and their solid defense — these constitute a pillar for a bridge to be built on the banks of scholastic theology, to reach the strand of the theology of the people. A larger dogma, Willmer's "Religious Text-book," and possibly a cycle of good catechetical instructions, to give a concrete example, form indeed a rich collection of material for the selection of practical subjects. But alas! too many become absorbed in an excess of books: and thus arise those transparent wishy-washy sermons, which contain no meat, those barren fields of platitudes without the least theological salt. A study of the above-mentioned or similar works would guard against these fundamental faults.

When buying or studying scientific works the question should occasionally be asked: What does this work contain in the line of material for sermons, either directly or indirectly?

Scientific theology makes a sermon solid, and protects it against exaggeration.

It is an exceedingly sad prejudice to declare that nothing can be found useful for a sermon in theological works. On the contrary, however, science must not merely dissolve itself into speculation and casuistry, but should cultivate, as Leo XIII emphasizes in his encyclical on Holy Scripture, positive theology which draws copiously from the Scriptures and Tradition, and thus renders a service of great homiletic value.

H. POINT. LITURGY AND THE SELECTION OF A SUBJECT

A. General Remarks Liturgy is a most excellent and direct guide for a practical selection of subjects for sermons.

Proof, i. The whole ecclesiastical year is a repetition and renewal of the life of Christ. But Christ Jesus is the principal subject of preaching: Insculpere (debemus) populorum in animis germanam notionem et prope imaginem Jesu Christi . . . in sermone, in condone ubicumque se det occasio. (Leo XIII. Encycl. de Redemptore 1900, ad fin.)

2. Every formula of a mass and every office gives us an important point in the life of Christ, some mystery, some doctrine, some precept of Jesus, some grace of Christ, especially on feast-days and Sundays. Thus there is opened to the preacher a methodical guide to preach during the course of the year: on the person of Jesus, His deeds, His doctrines, His grace, His precepts, in practically selected themes, which are connected with the ecclesiastical year. Thus the liturgy becomes a practical guide.

3. Ecclesiastical liturgy is also a compendium of all religious truths, since it presents in the course of one year, partly directly and partly indirectly, during the course of Sundays and feast-days and the various ecclesiastical seasons, the entire contents of religion methodically divided. Thus liturgy becomes once more a guide for a practical selection of subjects.

We propose to devote special attention to this point during the entire course of our homiletic studies. Liturgy is really a compendium of Scripture, of the Fathers, of dogma, of pragmatics, of moral, of ascetics, of religion transformed into flesh and blood, into spirit and life. A deeper, practical conception of liturgy is, therefore, the best way to select practical themes. Liturgy makes the preacher especially acquainted and familiar with two things which are the soul and heart-pulse of eloquence: with the spirit of the holy Scripture and with the spirit of the Church. It teaches the preacher practically what the words mean: Oninis Scriptura . . . utilis ad docendum . . . ut per consolationem Scripturarum spem habeamus ... It teaches the meaning of the words of St. Jerome: Ignorantia Scripturarum ignorantia Christi est. But it also teaches how to make the pulsation of the heart of the living Church of God sensible to the people.

B. Special Remarks

In the Third Book, on p. 176-570, we shall treat of liturgy exclusively and in practical examples, as a guide for the practical selection of themes. Here we can merely give scanty rules and present a few examples. We refer here especially to a later chapter on the sources of sacred eloquence: The liturgy and the ecclesiastical year, p. 165-570.

He who desires to follow liturgy as a practical guide for the selection of subjects must consider the following points:

1. The exegesis of liturgy. Interpret the entire formulary of the mass according to its literal sense and in relation to the day and the season of the feast. Then, compare the thoughts and the texts among themselves. Try this, for instance — with pen in hand — on the formulary of the mass of the first Sunday of Advent : on the Introit, the Epistle, the Gospel, and the Communio. Consult a commentary on the Bible and possibly Dippel's or Gueranger's Ecclesiastical Year, Amberger's Pastoral Theology (liturgy), etc. Then ask yourself: What is the meaning of these passages? why does the Church propose these precisely today? and you will be astonished at the fruitful field of practical themes gained for many years to come from such indirect preparatory work of a few hours. (See: Sources of eloquence: The Ecclesiastical Year, p. 170-570.)

2. The essential thoughts and the main facts of the liturgy. Ask yourself: What is the main thought of the mystery, the proper idea of the feast of today?

(a) Often it is an event in the life of Christ, by which we should learn to know Jesus better (Gospel) and to which the Epistle makes a general or an entirely special allusion (selection of an homily — add some thoughts upon the Epistle as a central application).

(b) Often it is a mystery of the life of Christ, or of religion in general, for instance, on great feast-days. Here ask yourself:

(a) What is the principal idea of the feast? Often it is contained in the Gospel, for instance, on Christmas, Epiphany, etc.; often in the Epistle, for instance, on Pentecost; often in the Introit, especially if it be compared with the Epistle and Gospel, for instance, on Candlemas-day: The visitation of Jesus and Mary in the temple. Still more exactly: The morning offering of Jesus and Mary in the temple. Compare herewith the Introit, the Gospel, and possibly Heb. 10 : 5-7. We simply and very briefly suggest here, by an example, some practical ways which lead from this liturgy into life. (See Holy Scripture as a source: Homilectic exegesis: p. 149 sqq.)

Example. The liturgy of Candlemas-day, as a guide to a practical selection of subjects.

The festive thought is — primarily — the visitation of the Messianic child in the temple, accompanied by His mother. The Introit, as always, opens the portals of the feast (Ps. 47): Suscepimus, Deus, misericordiam tuam in medio tenipli lull The prophecy of Malachy, on the visitation of the Messiah in the temple, c. 3, in the Epistle, is here for the first time fulfilled; (Gospel) the second time in the visitation at Easter, of the Child Jesus at the age of twelve; and fully and entirely in that first resplendent Easter visitation, during His public life, when His hour had come. Its echoes are the visitations in the temple on the grand feasts, narrated in the Gospel of St. John. Compare the text of Malachy with the evangelical description of these visitations. Whom do you resemble when you are in the temple with Jesus ? Mary? Joseph? Simeon? Anna? The pharisees? or the people of Israel ?

A deeper fundamental thought of the feast is shown by the morning offering of Jesus and Mary. What Jesus inwardly prayed for and the offering He made, when the sacrificial blood of the dove was spilt over the altar, St. Paul indicates in Hebrew 10:5-7. There the morning prayer of Jesus is described "at the entrance into the world" (at the incarnation and the first public entrance into the world, at the time of the first visitation in the temple). He offered Himself, His life, His humanity, His blood. At the head of the book of His life it is written: Ecce venio, ut faciam, Deus, wluntatem tuam. The Child Jesus says (Heb. 10:5-7): Sacrifice and oblation Thou wouldest not: but a body Thou hast fitted to me. Behold, I bring thee my life, my blood as an oblation. I come to do Thy will, O God: to be obedient to Thee, oh Father! My whole life shall be fidelity to law and to duty in great and in small things, even unto Golgotha. This is the morning prayer of Christ — the great, good intention of Jesus on the morning of His life. At the head of the book of His life it is written: ut faciam, Deus, wluntatem tuam. (Heb. 10:7). But Mary also repeats, by the deed, her good intention: Ecce ancilla Domini. Candlemas-day is really a feast of good intentions which animate all things/bear all things, clarify and perfect all things. (Subjects of sermons.)

Would it not be proper to preach occasionally, on this day, on morning and evening prayer in the light of the Bible? The morning prayer of Jesus and Mary — the evening prayer of Simeon and Anna toward the end of their lives ? How easily might a grain of a good morning and evening prayer be inserted into this goldfield: the good intention and perfect contrition, with their effects and fruits for life? Thus practical themes and afterwards dispositions are produced.

Another View of the Liturgy

The morning offering of Jesus is concealed under the cloud of His humble humanity. When resting on Simeon's arm the sun of His divinity breaks through the cloud of His humanity. It is another Epiphania Domini! Lumen ad revelationem gentium. A splendid tribute to this divine light is the candle-procession, which ought to be made as solemnly as possible, and should be explained to the people. In a solemn manner we part with burning lights from Jesus — the Christmas light — and take leave of Christmas. Are your Christmas resolutions and the results of your Christmas confessions and communions still burning lights? (Themes.)

A Final View of the Candlemas Liturgy

In a most unique and beautiful manner the Candlemas liturgy depicts our relation to Jesus and to Mary: The old liturgy conducts us through Mary to Jesus: Adorna thalamum tuum — prepare the bridal and festive chamber of your soul! How? 1. Suscipe Regem; receive Jesus — receive Him personally! His example; His grace; and swear fidelity to Him, to His law, and fidelity to your duty; and depart not even the breadth of a finger from the ways and the precepts of the King. How? 2. Amplectare Mariam — hasten to Mary, follow her: her example and intercession will draw you to Jesus, to fidelity to your duty toward Jesus. Amplectare Mariam, quae est coelestis porta . . . ipsa enim portat regem . . . adducens manibus filium. She with her saintly hands will guide Jesus to you, He who is pointed out by the morning star. If we penetrate thus into these texts of the procession, there will be but one homiletic difficulty: a superabundant homiletic treasury.

Ask yourself furthermore: What application and practical fruit does the liturgy itself draw from this mystery? These fruits are often found in the Epistle, Gradual, Offertory. Compare, f. i., the first Sunday of Advent, Christmas, the first Sunday of Lent, Easter, and many feasts of the saints. What extraordinary and practical resolutions for Advent does the Epistle, f. i., of the first Sunday of Advent present? Henceforth, out of love to Jesus, no more mortal sin! Nox praecessit . . . abjiciamus opera tenebrarum . . . above all, war against the three deadly foes of the soul: intemperance (non in conversationibus et ebrietatibus) , impurity (non in cubilibus et impudicitiis) , uncharitableness {non in contestatione et aemulatione) . A further continuation of these ideas requires living with Christ — Christ in the sacraments: grace of Christ

(induimini Dominum nostrum Jesum Christum). Next, labor with Christ — imitation of Christ — hora est de somno surgere : nox praecessit dies appropinquavit — sicut in die honeste ambulemus . . . induamur arma lucis! (The sacraments of Advent.) How practically all this could be compressed into one theme: Our first thought of Advent, or: Our resolutions at the beginning of Advent; — or, our morning oblation at the beginning of the ecclesiastical year. This could be treated as a homily on the Epistle, as a selection of themes of several of the above points with most striking applications. But the texts must be cited and energetically forced into the sermon and be translated into practical life. Compare the Epistles of other Sundays that are also distinguishing marks of the ecclesiastical year, f. i., Septuagesima, Quinquagesima, and Quadragesima. The present Epistle of the first Sunday of Advent occasioned the conversion of St. Augustin (see Confessions) : another theme: How a Saint was impressed by the Epistle of the day. (See the classical sermon of Bishop Sailer: What led Augustin away from God — and what brought him back to God?) The same may be said today of this text: Sermo Dei est vivus et efficax et penetrabilior omni gladio ancipite. (Heb. 4: 12.) Why do we not oftener take hold of the sword of the spirit? (See p. 176-189.)

3. The connection of the various parts of the mass. Ask yourself: Does there exist among the various parts of the formulary of the mass concerted connection? Often the connection is merely general, f. i., faith (Gospel) — life (Epistle); deed (Gospel — fruit of this deed (Epistle). This is the case on many ordinary Sundays. But the following ways and questions may prove, in a particular manner, fruitful to the preacher.

(a) Does there exist a remarkable connection between the Introit, Epistle, and the Gospel? f. i., of the first Sunday of Advent? Introit: Look up to God; Epistle — look into the heart; Gospel — look into the future, and this at the beginning of the ecclesiastical year.

Follow such connections more particularly. At once you will find rich and energetic, practical themes. Or, convert each point into a theme, and thus you will survey at once most fruitful ways for many years to come. We shall simply make a few suggestions here. A connection of the formulary of the mass of the first Sunday of Advent.

I. Look up to God. Prayer at the beginning of the ecclesiastical year: Prayer in general at the beginning of the ecclesiastical year;

therefore, the first thing to do is to pray. The Introit describes also the meaning of prayer : ad Te levavi animam meam : To elevate the soul, the mind truly to God. To elevate the soul with confidence to God. We know not whether storms, temptations, sufferings, and misfortune are threatening for the ecclesiastical year. At all events, Satan and his imps will wage a battle within us and for the purpose of capturing us. But there is one who is stronger than all — God. I look not upon my demerits nor merits : in Te (Deus) confido; non erubescam : neque irridiant inimici mei; etenim omnes qui te expectant non confundantur. And now — Advent — is the real time of hope through prayer : Te Christe expectamus. How easily the people may be taught prayer and hope, as the basis of these texts and by reason of the theology concerning hope (objectum et motivum spei immediatum est Deus, summum bonum nobis, qui potest et vult salvare et non ponentes obicem salvabit).

(b) Prayer for selecting the right way at the beginning of the ecclesiastical year: Vias tuas demonstra mihi, semitas tuas edoce me. (Ps. 24, Introit.) This is a prayer for a selection of the right way at the beginning of the ecclesiastical year, a fervent and sincere prayer that we may never lose our way to God during the coming year. The Church teaches us, therefore, to pray first for our salvation against the enemies of our salvation, for the reformation of our predominant fault. Prayer for an amendment of life, for a reformation of character, is also the best preparation for Christmas. How practically this might be treated, according to good practical ascetic sources, for the people, who often pray merely for temporal benefits and overlook so readily that which is more necessary. (Excellent matter, f.i. in Bruecker-Lehen: A way to interior peace.) Vias may also mean the great commands — semitas the smaller precepts. See Luke 1:1. In omnibus mandatis et justificationibus . Therefore, prayer for fidelity in great and small things is recommended. This solitary Introit, considered in the light of the ecclesiastical time and combined with the doctrine and the ascetics of prayer, indicates practical ways for many appropriate sermons for the first Sunday of Advent. But these splendid texts must not be used for a long-winded introduction, nor be merely hurriedly quoted — in order to pass then through all kinds of switches onto the track of some old worn-out sermon on prayer. This Introit teaches us to preach on this day in a most unique manner on prayer, in the spirit of Advent and of the beginning of the ecclesiastical year. It might also serve the purpose of reanimating and transforming a sermon on prayer already well prepared. Then, of course, its thoughts should not be made mere outward ornamentations: they belong to the corpus articuli, to the sermon itself (See p. 188). Such texts of the Introit often afford rich matter for prominent Sundays and feast-days, for very short early or late sermons whenever a cycle of themes is not preferred for this purpose, but even then it would be proper to interrupt such a cycle on choice days of the ecclesiastical year, and, in connection with such texts, to introduce briefly and practically the spirit of the ecclesiastical season.

II. An insight into our own hearts. The Epistle, Rom. 13, leads to an insight into our own hearts at the beginning of the ecclesiastical year. It touches once more of itself, a practical theme, which we have already sketched above under B (p. 59). It also contains excellent material for a sermon on the Advent-confession and the examination of conscience (pp. 59, 183, 188).

III. A look into the future. The Gospel opens a view into the future. We should prepare ourselves by a look up to God and an inspection of ourselves for the coming of the Child-Redeemer. If this be not done, we shall fall into the hands of the judge. This Child will come again — as judge. The view of the second coming of Christ as judge is very fruitful — in matter taken from the Gospel — for a homily, a sermon or a point of a sermon. Now Christ, as a Child, knocks at the door softly and gently: ecce sto ad ostium et pulso: Excita quaesimus, Domine, tuam potentiam et veni — Suscipiamus misericordiam tuam in medio templi tui — vias tuas demonstra mihi! (Compare these thoughts of the orations.) Some day He will rap terribly and forcibly at the portals of the universe, so that it will be lifted from off its base: ecce sto ad ostium . . . et erunt signa in sole et luna et in stellis et in terra pressura gentium . . . ! The look into the future is a terribly serious one! We see the judge . . . tunc parebit signum filii hominis! Therefore we should start now — this very day — in this time of Advent to meet our Redeemer. The practical road hereof by prayer, amendment of life, and sacramental renovation of life, was shown us in the consideration of the Introit and the Epistle of the mass.

All these three points may be combined into one single independent sermon, by explaining successfully the main points of the texts with a few energetic, practical applications; f.i.: Look up to God (as the Church does in the Introit of the mass) and pray for proper direction: Look into yourself (as the Church does in the Epistle), and institute with the preacher, first : an examination of Conscience, and then, with God alone, in your next {Advent) confession. Look hurriedly into the future: Behold (with the Church in the Gospel) the judge; listen — how he raps at the universe and the consciences of men; this will force you to look up once more: vias tuas demonstra mihi — and to look inwardly: abjiciamus opera tenebrarum. The third point should not be protracted by a long description of the judgment; it should merely confirm points I and II in a passing picture, complete the climax, and combine into one central application the resolutions of I and II.

Is there a fruitful connection between the Gospel and, at least some leading thought of the Epistle? This might be even manifold, as f. i., on the Second Sunday of Lent: — Gospel: The transfiguration. Epistle: I. Thess. c. 4: your own transfiguration by a renewal of life during this time of Lent. The Epistle mentions several entirely concrete points of selection for the preacher. We will give a few sketches bearing on this point.

The transfiguration of Christ — the lawgiver (Gospel) and our own transfiguration through obedience to the law (Epistle): scitis quae praecepta dederim vobis per Christum Jesum (I Thess. c. 4). Our transfiguration before God follows a fruitful obedience to the laws of Christ and of the Church: accepistis a nobis quomodo oporteat ambulare et placere Deo. Or: Christ is lawgiver, (God — King — Lord of the Old (Moses — Elias) and of the New Testament: (Peter — James — John) : ipsum audite.