PREACHING: THE HOMILY
Generally, three types of sermons are underlined: doctrinal, inspirational and moral sermons. The three have the same subject matter: the Word of God, Christ. Each of the three have something of the other two. The name to the sermon is given by the main emphasis, the predominant element. The doctrinal sermon is directed to know the truth of faith; the inspirational sermon, to love the truth of faith, and the moral sermon, to do the truth of faith in love – virtuous living. The homily is a kind of sermons.
What is a homily? It is “a simple and informal form of preaching.” Our brother Protestant W. Ernest Pettry: “Homilies usually consist of a verse-by-verse or word-by-word commentary on a passage of Scripture. For Pettry, there are three kinds of homilies: “a verse-by-verse commentary on a passage of Scripture; a topic or subject homily; and a blend of the two, a verse-by-verse and subject homily.” We Catholics comment usually the whole biblical text read and focus, perhaps, on the central verse or verses, or on the meaning of the whole event or story or parable. A sermon is “a more advanced homily, with an introduction and a conclusion” (W. Ernest Pettry, Preaching and Teaching, 140).
Let us always remember that the homily extends the proclamation of the Word of God (cf. CCC 1154; Cameron 70). It is proclaimed within the context of the liturgy of which it is part. I like to say that the homily is a footnote to the Word of God proclaimed. An important footnote. Indeed, but under and serving the Word of God.
- TEACHING OF THE CHURCH
The teaching of the Church continues giving great importance to the preaching of the homily. Vatican II: “Priests, as co-workers with their bishops, have as their primary duty the proclamation of the Word of God to all. In this way, they fulfil the Lord’s command: “Go into the whole world and preach the gospel to every creature” (Mk 16:15). The whole creation suffers the evil effects of sin and the whole creation longs for liberation and salvation (cf. Rom. Chapter 8).
Vatican II Constitution Sacrosantum Concilium states that the Sacred Scriptures and the Liturgy are the sources of the homily (SC 35). The preacher is faithful to the biblical readings. The Vatican II Dogmatic Constitution on Revelation Dei Verbum reminds us: “All the preaching of the Church must be nourished and ruled by Sacred Scripture” (DV 21). The main content corresponds to the Gospel, re-translated and interpreted today: what the biblical text said and what it continues saying today (cf. Jose Ramos Domingo, in Valero’s 164-165). Needless to say, that before celebrating the Eucharist, the preacher has read the biblical readings slowly, calmly, devoutly, attentively and meditatively.
Main highlights after Vatican II: Pope Paul VI Evamgelii Nuntiandi (1975; especially nos. 41-45, 76); Benedict XVI Verbum Domini (2010) and Sacramentum Caritatis (2007, nos. 45-46); John Paul II, Pastores Dabo Vobis (1992); and Pope Francis Evangelii Gaudium (2013) and Aperuit Illis (2021).
Also important is the document from the Congregation for the Clergy, The Gift of the Priestly Vocation, Ratio Formationis Institutionis Sacerdotalis (2017). Here we read: “Special attention is to be given to the homily” (no. 177). Another text which is significant for all priests is Homiletic Directory of the Congregation for Divine Worship and the Discipline of the Sacraments (2014). Part One is especially significant: “On the Homily and its liturgical setting” (nos. 4-36).
It is worthwhile to read numbers 90-91 of Ecclesiam Suam of Pope Paul VI (1964), where he refers to the whole preaching, not only homilies (no. 90): “We want to stress once more the very important place that preaching still has, especially in the modern Catholic apostolate and in connection with the dialogue which is our present concern. No other form of communication can take its place; not even the exceptionally powerful and effective means provided by modern technology: the press, radio and television. In effect, the apostolate and sacred preaching are more or less synonymous terms. Preaching is the primary apostolate. Our ministry, Venerable Brethren, is before all else the ministry of the Word. We are well aware of this, but it is good to remind ourselves of it at the present time so as to give the right orientation to our pastoral activities. We must return to the study, not of human eloquence of empty rhetoric, but of the genuine way of proclaiming the Word of God.”
Preaching sermons or homilies takes into account, explains and grounds the magisterium of the Church (infallible as well as non-infallible teaching). The preacher knows the teaching of the Church (catechisms, encyclicals, other papal documents, etc.) and explains it with simple reasons or arguments. The homily is not a form of catechesis. It helps explain the word of God. It is an important aid to explaining God’s word. The Church’s teaching is particularly significant regarding moral and social issues: abortion, violence, injustice, respect for life, etc. (Cf. Charles E. Bouchard OP, In the Company of Preachers, 196-199).
A caveat regarding preaching on moral issues does not take the place of grace and the purpose of preaching, which is conversion, transformation, newness of life: sanctification. It is “naming grace” more than a set of moral rules. Morality is truly a journey to happiness here and hereafter, the path of virtues that incline to the performance of concrete good acts. The preacher speaks of salvation but not only of eternal salvation at the end of time but of temporal liberation and happiness here and now, achievable through the praxis of virtues that provide happiness already here on earth - limited but real happiness. The main source of this preaching is not mainly human ethics, philosophical arguments, but Christian ethics, biblical arguments and grounding. Moreover, it is essential not to forget that Jesus came to save people, to renew us and not merely or mainly to give us some norms and rules for life.
Let us conclude by underlining certain points on authentic preaching.
Preaching is ordered to conversion, starting with the conversion of the preacher: “Preaching is communication that is aimed at the transformation that means conversion.” Preaching “unashamedly displays the conviction and personal commitment of the preacher.”
Preaching is not mere information but formational. It forms, renews the preacher and the listeners. An old rabbinical saying: “Do not limit your children to your own learning for they have been born in another age” (Quoted by Robert J. Wicks, Living a Gentle, Passionate Life. New York / Mahwah, New Jersey: Paulist Press, 1998, p. 89). Applicable also to the old in relation to the young. Applicable, too, to our own life: we can only be open to new things and change if we are not fixated in the past (traditionalist love of the past as an idol), in our current knowledge. Life is a dynamic process, a journey to new things, to other undiscovered vistas… Christian formation is the action to acquire the “form “of Christ in our life, in our time.
Preaching is, moreover, incarnational: “Although it uses sound teaching, its goal is more radical: it communicates with an eye towards transforming intersubjective relations, artistic sensitivity, symbolic imagery, linguistic impact, and incarnate inculturation. It is after the transformation of the entire person as a communal member of a specific culture” (Carla Mae Streeter OP, “The Role of Theological Communication in the Act of Preaching,” In the Company of Preachers, 107-109).
We remember that the homily is offered primarily not to teach, not as a form of catechesis but to worship and praise which is also thanksgiving and petition, like a total liturgical act (Gerald Sloyan). Charles E. Bouchard OP comments: “This should lead the preacher to be skeptical of shaping homilies according to topics rather than according to the word” (“Authentic preaching on Moral Issue,” In the Company of Preachers, Minnesota, Collegeville: The Liturgical Press, 1993, 196-197).
Let us concentrate now on the teaching of Pope Francis. We present and comment Evangelii Gaudium (2013), which is fed by Vatican II and the previous papal texts, in particular by Pope Paul VI Evangelii Nuntiandi (1975).
- THE HOMILY ACCORDING TO POPE FRANCIS
We highlight two main points presented by Pope Francis in EG: first, the homily (nos. 135-144); second, preparing to preach a homily (145-159). (Cf. Pope Francis, Desiderio Desiderata, On Liturgical Formation [June 2022], no. 55)
Pope Francis starts his comments by underlining the great importance the homily has within the liturgy. Instead of a boring talk, which may often be, the homily can actually be an intense and happy experience of the Spirit, a consoling encounter with God’s word, a constant source of renewal and growth (EG 135). Indeed, God speaks through the human words of the preacher, who ought to imitate Christ’s preaching: people were amazed at his teaching (cf. Mk 1:27). Jesus spoke with authority. Like the apostles, the preachers are “sent” to preach (cf. Mk 3:14).
Homily time is not really a time for meditation and catechesis, but a time for dialogue between God and his people, a dialogue that leads the people to sacramental communion (EG 137). (“A sermon is not a solo performance”- William D. Thomson, A Listener’s Guide to Preaching, New York: Abingdon Press, 1966, 19). In a dialogue, the truth is communicated: it is “a heart-to-heart communication” (Ib. 142). The homily, moreover, is not a form of entertainment. It should be brief and avoid taking the semblance of a speech or a lecture.
Pope Francis, following many others, frowns at too doctrinal or/and too moralistic homilies or sermons. In a good homily, beauty and goodness shake hands, so to speak (cf. EG 142). Even a good homily, however, should never be “more important that the celebration of faith.” This would break the balance and rhythm of the celebration. Aim: “preaching should guide the assembly, and the preacher, to a life-changing communion with Christ in the Eucharist” (EG 138). Never forget that the preacher does not preach himself but Jesus Christ as Lord, with ourselves as his servants (cf. 2 Cor 4:5; EG 143). Hence, the heart of the preacher “must not just be on fire, but also enlightened by the fullness of revelation and by the path travelled by God’s word in the heart of the Church and our faithful people throughout history” (cf. EG 144). We remember that we are all prodigal children, and “favorite children in Mary” (Ib. 144).
The preacher is like a mother speaking to her children (Ib. 139). He speaks of the “maternal and ecclesial spirit” of the homily, of the dialogue between preacher and assembly noticed in “the warmth of his tone of voice, the unpretentiousness of his manner of speaking, the joy of his gestures” (EG 140). Amazing was the way Jesus looked at people, “seeing beyond their weaknesses and failings.” He looked at people with love and joy (Ib. 141).
There are two ways to corrupt the Word of God: Instead of the Word of God, the preacher preaches his own words and opinions, or the preaches staying on the clouds of ambiguous, abstract and speculative preaching without landing on the reality in which the preacher and audience live. (Cf. Joaquim Gomis, El arte de la homilía, CPL 3, Centre de Pastoral Litúrgica, Barcelona, 44-45).
PREPARING TO PREACH (EG 145-159).
I strongly encourage that great care be given to preparing the homily and to preaching in general. A priest’s preaching will be fruitful to the extent that he himself has experienced the merciful goodness of the Lord (Pope Francis, Misericordia et Misera, Mercy with Misery, 2016, 6).
Preparation is essential to a good and fruitful homily or sermon. It requires time, “a prolonged time of study, prayer, reflection and pastoral creativity” (EG 145). Strong words to ponder upon: A preacher who does not prepare is not ‘spiritual’; he is dishonest and irresponsible with the gifts he has received (Ib. 145).
I remember the words of our brother Humbert of Romans: Indeed, preaching is a gift, a charism, but preachers have to prepare well their sermons or homilies “by carefully studying what they have to preach” (Quoted by E. Ruane, In the Company of Preachers, 160).
Preachers ground their texts on Sacred Scripture but do not just repeat its teaching. The biblical texts are to be explained through the mediation of theology. My professor in dogmatic theology American Dominican William Hill OP writes: “Proclamation arises out of faith. But to be effective it must come from a faith mediated theologically” (Quoted by E. Ruane, 160).
The specific method of Pope Francis to prepare a homily:
REVERENCE FOR TRUTH
The preacher’s reverence for revealed truth, for the word of God, which we have to study “with greatest care and holy fear lest we distort it.” Reverence for God’s Word is an expression of love. Hence, “preparation for preaching requires love” (EG 146). The preacher needs to study and reflect on the biblical message that he is “to relate to the teaching of the entire Bible as handed on by the Church” (Ib. 148). The ordinary interpretation is the literal sense of the biblical text, and later the spiritual sense (cf. Ib. 152). It is appropriate to link a Sunday Readings with the previous and following Sundays’ readings, especially the Holy Gospel.
PERSONALIZING THE WORD
The word is addressed to all, starting with the preachers when they prepare the homily. The preachers examine themselves “to see if we have grown in love for the word which we preach.” Let us not forget that “the greater or lesser degree of the holiness of the minister has a real effect on the proclamation of the word” (EG 149). The word ought to have an impact on the preacher before it does on his listeners. Pope Francis cites a text that has always impacted me: They bind heavy burdens, hard to bear, and lay them on the shoulders of others, but they themselves will not lift a finger to move them (Mt 23:4; cf. EG 150). Another failure of preachers when preparing their homily: prepare it for others, not for themselves first (cf. EG 153). Here Pope Francis quotes the well-known Aquinas’s saying, which is the motto of the Order of Preachers: Contemplata aliis tradere (cf. STh II-II, 188, 6). He also quotes a repeated text from St. Paul VI: “Modern man listens more to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses” (EG 150; EN 41).
SPIRITUAL READING
Prayer is mentioned by all when speaking of preaching. It is necessary for life and for a preacher’s preaching. Strong word from Pope Francis: Yet, if he does not take time to hear God’s word with an open heart, if he does not allow it to touch his life, to challenge him, to impel him, and if he does not devote time to pray with that word then he will indeed be a false prophet, a fraud, a shallow impostor (EG 151). In prayer, the preacher listens to God: “Speak, Lord, your servant is listening” (1 Sam 3:9; EG 146). I wish to underline the essential importance of the spirituality of the preacher for his preaching: his experience of God, in particular. Our Father Dominic spoke with God or of God. Our brother Schillebeeckz writes: If you don’t talk to God first, you can’t talk about him (Quoted by Edward Ruane, 160). Pope Francis recommends in particular lectio divina, a prayerful reading of the Sacred Scripture.
AN EAR TO THE PEOPLE
What does the people need to hear? What questions they want to be answered? (cf. Paul VI, EN 63). Do not answer questions people do not ask or care about. Like Philip to the Ethiopian eunuch, the preacher helps people understand the Word of God (cf. Acts 8:30). Use simple language, the language people understand. I remember the words of the great preacher and confessor and moralist St. Alphonsus Liguori: “I have never preached a sermon which the poorest old woman in the congregation could not understand.”
STRUCTURE OF A HOMILY
Usual parts: introduction, body and conclusion. (1) In the introduction, capture the attention of the community; you tell them you have something significant to tell them. Means (body): develop the central idea. End (conclusion): Nail the essence of the message in the heart of the listeners, and call yourself and them to conversion and commitment. (Cf. José Ramos Domingo, in Valero’s 159-176).
Aristotle’s wise words: “It is not enough to know what is to be said; it is also necessary to know how to say it; this contributes much to giving the speech much entity” (Rhetoric, 1403b, 15; by José Ramos Domingo, 172). “A musical interpretation of the speech by the changes in tone, duration, volume, and a keen administration of natural and strategic silences” (A. I. Lafuente, in Valero’s, 45).
To preach the word well one needs to know the truth and to know how to present it, how to say the truth appropriately. Be brief (cf. Sir 32:8; EG 156). Use practical resources. Learn to use images, also examples. A good homily: “an idea, a sentiment, an image” (EG 157). A preaching is fruitful if “it is simple, clear, direct, and well-adapted” (EN 43; EG 158). Simplicity of language and clarity of ideas, comprehensible: it may be not comprehensible because “it is disorganized, lacks logical progression or tries to deal with too many things at one time” (EG 158).
Do not copy others. Be yourself: tone, voice, rhythm, gestures, looking at others, and movement of hands... Be natural, spontaneous, not affected, not flowery, and not pompous (cf. José Ramos Domingo, Ib. 174). And we remember: the decisive word is God’s Word, not ours!
We try not to read the whole written text of a homily or sermon. I remember the words of Cardinal Newman: “Preaching is not reading and reading is not preaching” (Quoted by Cameron, 179). At least memorize your ending, Cameron advices. I would add: and learn by heart the beginning. A pilot must know how to take off and how to land without looking at the manual. The secret of a good homily is to have a good beginning and a good end, and that the two are close to each other as much as possible (Humorist George Burns, Catholic).
The Sunday homily must be prepared with enough time, never in a hurry. Start preparing, if possible, the Monday before. Read the corresponding biblical texts, especially the Gospel, aloud: one gets more from hearing than just from reading with the eyes. After reading the biblical texts, pause, meditate, question yourself: What touched me? What may touch my audience? What is the central idea? Can I sum up the message in one final sentence? Remember to balance theory and practice, the message of the Word and the reality of your listeners. Through the week preceding Sunday, consult appropriate biblical and theological dictionaries. When a preacher prepares well, the word of God becomes his own, and he will not need to read to the people the whole written text of his Sunday homily because he feels comfortable in knowing the main ideas, examples and illustrations. (Cf. Peter John Cameron, Why Preach? “Chapter 7. The habit of preaching,” pp.168-182).
The heart of the homily, of every sermon really, is Christ: “Christ is the homily of God” (St. Oscar Romero, January 27, 1980). A story that may apply to our overly intellectual sermons, perhaps or even to moral sermons or to inspirational sermons that do not inspire but bore. A Catholic layman had a close friend, a Red Indian. He wanted to convert him to the Christian faith. One day, he invited his friend to a Sunday Mass, and the Red Indian accepted gladly out of friendship. After the Mass, the Catholic asked his Indian friend: How did you like it? “Oh, very much. I enjoyed it very much: the decorations, the chants, the dialogues… There was one thing I did not like: the commercial. The commercial was too long!” The commercial was the homily of the priest. (Only Paul and a few others, perhaps, may prolong a sermon: St. Paul, up to midnight; in the middle, a child who was listening felt asleep and fell from a window an died - Paul rose him up. (Cf. Acts, 20: 7-12)
STYLE OF PREACHING
Someone said that “Three things matter in a speech: who says it, how he says it, and what he says; and of the three, the last matters the least.” Style is like the dress of thought. It is the way to communicate thought. The rhetorical style is the way to communicate thought through the spoken word. The style of a sermon should not be too subtle (scholastic distinctions), too academic (use of technical words), too ornamental (too flowery and poetic), too impersonal (as if someone else is talking).
The style is: spoken style not written: direct (talking to an audience, not before an audience); simple (without verbosity); clear (transparent as a glass); correct (no faulty grammar, awkward phrasing, poor word choice, gutter language; positive (giving hope). concrete (no to generalizations, yes to examples and images). Arabian proverb: “A great orator turns his listeners’ ears into eyes.” Another well-known saying: “An image is worth a thousand words.” (Mainly from S. MacNutt op, Gauging Sermon Effectiveness, 1963, 59-74).
And to close, some pondering words: “Let all religious spread throughout the world the good news of Christ by the integrity of their faith, their love for God and neighbor. Their devotion to the Cross, and their hope of future glory” (Thomas a Kempis, The Imitation of Christ, Bk II, Cha. 9, Reflection). St. Paul advice when discouraged: Therefore, my beloved, be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord your labor is not in vain – not useless (1 Cor 15:58). (FGB)