These past few
weeks I have been talking about the ‘preaching moment’, offering some
reflections on what it involves and how that calls for a way of living and a
spirituality that is ours: the Dominican job in the Church requires the
Dominican way of life to support it. We have considered three aspects of this
preaching moment: the Word, the speaker of the Word, and the hearers of the
Word. We have considered the mysteries of light as a way of meditating on the
ministry of Jesus as a sustained preaching moment. Last week I spoke about the
ridiculous 1970s and about some of the difficulties across the years, as styles
and emphases change. It can seem that people – even the brethren – are engaged
in something quite different when, in fact, all share the same task: preaching
the gospel to people. All Dominicans, I presume, think of what they are doing
as an instance of that central activity.
Perhaps the
greatest Church document of the 1970s was Evangelii
nuntiandi [EN], which appeared in 1975. It is an apostolic exhortation of Pope
Paul VI following on the synod of bishops in 1974 and issued to mark the end of
the holy year of 1975 as well as ten years since the end of Vatican II. Just as
one might legitimately argue that the work of Vatican II is heralded and in
many ways anticipated in the great encyclicals of Pope Pius XII on the liturgy,
on the bible and on the Church, so the focus on a new evangelisation that came
to prominence in the second half of Pope John Paul II’s pontificate is heralded
and more than anticipated in this document from Paul VI. It is worth looking
at, or looking at again if you have read it before.
For EN Jesus is
the great evangeliser who gathers round him a community of evangelisers, the
Church, whose task is to evangelise and to send out evangelisers into the
world. ‘Evangelisation’ often seems to me to be one of those magic words at the
sound of which everybody nods in approval but which is actually difficult to
explain when you are asked to do so. What does it mean? What does one seek to
do in seeking to evangelise another person? What entitles a person to think
they have the right or duty to attempt such a thing? EN speaks of it like this:
to bring the good news everywhere so that it might transform humanity from
within, to sow the seed of the Word in the hope that it will take root and
blossom in the hearts and lives of those who come to believe in it.
Bringing the
good news everywhere refers not just to geography but also to every aspect of
human culture. Every generation is a new continent to be won for Christ: so
Paul VI. The task of the evangeliser, he
says, is to ‘upset’ humankind, to question our criteria of judgement, our
determining values, our points of interest, our lines of thought, our sources
of inspiration, and our models of life, whenever these are in contrast with the
Word of God and the plan of salvation.
EN also contains
an early response to the theologies of liberation that had emerged, confirming
a legitimate use of the term ‘liberation’ as a way of speaking about a goal of
evangelisation but warning about identifying human liberation with salvation in
Jesus Christ.
The world pays
more attention to witnesses than to teachers: this is perhaps the phrase most
often quoted from EN. If teaching is to be effective it must be supported by a
way of living, confirmed as it were by the way of living of the preacher or
teacher. Preaching is still important and necessary, even in a culture of too
many words and too many voices. ‘It is the Word that is heard that leads to
belief: St Paul said this and it is still true whether it happens in the
liturgical homily, in catechesis, or in one to one teaching as Jesus with the
Samaritan woman, with Nicodemus, and with others, or St Dominic staying up all
night arguing with the innkeeper, bringing the word to bear on individual
circumstances and situations.
Evangelisation
is another way of talking about the mission of the Church, its responsibility
to preach the gospel to every creature, seeking to bring it to new believers,
to strengthen those who already believe, and to bring the truth of the gospel
into dialogue with unbelief and secularisation.
Who evangelises,
EN asks? The Church, in the first place, so wherever the gospel is preached the
Church is present. Evangelisation cannot be just the inspiration and initiative
of individuals since each individual who preaches the gospel acts in communion
with the Church as a whole.
EN 63 says that
evangelisation loses much of its force and effectiveness if it does not take
into consideration the actual people to whom it is addressed, if it does not
use their language, their signs and symbols, if it does not answer the
questions they ask, and if it does not have an impact on their concrete life.
But on the other hand, evangelisation risks losing its power and disappearing
altogether if one empties or adulterates its content under the pretext of
translating it in order to make it ‘relevant’. This is the tension I mentioned
a couple of weeks ago, in the argument about preaching at the Krakow general
chapter.
Certain internal
attitudes ought to animate the evangelisers. Above all – and this is simply the
teaching and example of St Paul as recorded in 1 Thess 2:1-8 – they must love
the people they seek to evangelise. Such love is made up of the following:
concern to give the truth, concern to bring people into unity, devotion to the
proclamation of Jesus Christ, respect for the religious and spiritual situation
of those being evangelised, respect for their tempo and pace, respect for their
conscience and convictions, concern not to wound the other person, and the
effort always to transmit solid certainties anchored in the Word of God. The
preacher of the gospel ought to be living in joy, the joy of his own belonging
to it, even when he is sowing in tears, confident of greater joy when the
harvest comes.
So off you go on
your summer placements when the time comes. You will be out and about, with
opportunities to see what it is like, what is possible, what people’s
situations and questions are, how the preaching of the gospel might be
undertaken, what way of living is required if teaching is to be effective.
Holiday time is never completely such for us, of course, because even among
family and friends one is the religious, the priest, the Dominican, and
inevitably people will be relating to you and thinking of you in those terms.
That may seem to mean not very much at times but at other times it may come to
mean a lot. If on pastoral placements you get opportunities to speak to groups
of people – and I hope you do – in other circumstances you may well encounter a
Nicodemus or a Samaritan woman, and a one-to-one conversation will be important
for them and for you.
We seek to go
about our work as St Paul did, out of love, and not from error or uncleanness,
nor out of guile or flattery or greed, nor to seek glory from the world. We do
it to please God who tests our hearts, and he will test our hearts as we do it.
St Paul’s final comment is startling: his preaching to the Thessalonians was
not for any of the reasons mentioned (error, uncleanness, etc.) but because he
fell in love with them, full of affection and desire to share not just the
gospel of God but his very self with people whom he came to think of as his
beloved.
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