Preaching in the third millennium: challenges
and opportunities
Among the «priorities
of the Church at the dawn of a new millennium», in a context of «a situation
that is becoming increasingly diversified and demanding», John Paul II
emphasised “a summons to the new evangelisation”, indicating that «we
must rekindle in ourselves the impetus of the beginnings and allow ourselves to
be filled with the ardour of the apostolic preaching which followed Pentecost»
(NMI 40/1). Evangelisation involves all the Church’s faithful, but preaching by
priests without doubt plays a very important role. I mean preaching in the real
sense of this word, hence the live spoken announcing and presentation in public
of the doctrine of the Christian faith and its morals.
How can one
give new life to the ministry of preaching? One easily understands that this
does not only involve providing new impetus to all done until now, but also
confronting the new challenges presented by the current human and social
context, which also provide new opportunities for evangelisation. To discover a
real answer we will follow the indications provided by Benedict XVI in his
first Message the day after his election as Saint Peter’s successor. While «I
also wish to confirm my determination to continue to put the Second Vatican
Council II into practice», he added: «As the years have passed, the Counciliar
Documents have lost none of their timeliness; indeed, their teachings are
proving particularly relevant to the new situation of the Church and the
current globalized society» (no. 3). Let us now analyse what these Documents state.
Lumen
gentium enunciates
the basic principle of the priestly ministry of preaching: «Priests […] by
the power of the sacrament of
Orders, in the image of Christ the eternal high Priest, they are consecrated to
preach the Gospel», and adds a precious indication: «Partakers of the function
of Christ the sole Mediator, on their level of ministry, they announce the
divine word to all.»
(LG 28/1). «To all» therefore, and here there is already an important
challenge. The Decree Presbyterorum Ordinis repeats the broad range of
people who must be the object of preaching: «To all men, therefore, priests are
debtors that the truth of the Gospel which they have may be given to others»
(PO 4/1), and then lists the two main categories involved: on one hand, «in areas
or communities of non-Christians», because «the proclaiming of the Gospel draws
men to faith and to the sacraments of salvation»; and on the other, «in the
Christian community», but among these the Council’s Decree also indicates a
category for which preaching becomes a really particular challenge, and hence
«especially among those who seem to understand and believe little of what they
practice» (PO 4/2).
As far as
the contents of preaching are concerned, the Decree emphasises an important
duty that is also another challenge, because «it is the word of Christ they
teach, and it is to conversion and holiness that they exhort all men» (PO 4/1).
John Paul II followed this path, indicating sanctity as pastoral care’s
priority for the new millennium: «The time has come to re-propose
wholeheartedly to everyone this high standard of ordinary Christian living»
(NMI 31/3). This is the real challenge for priests, because, as the Counciliar
Decree teaches, it is up to them to fulfil in themselves the Word of God they must
teach to others (see PO 13/2). Each priest must see whether he is achieving
this «high standard».
Another
opportunity for preaching, and also another pressing challenge, is proposed by
John Paul II, in the Encyclical Redemptoris missio, when mentioning the
«modern areopagi.[…] At that time the Areopagus [in the days of Saint Paul]
represented the cultural centre of the learned people of Athens, and today it
can be taken as a symbol of the new sectors in which the Gospel must be
proclaimed » (RM 37.c/1). The Pontiff sees these as cultural areas and not as
human settlements.
«The first
Areopagus of the modern age is the world of communications, which is
unifying humanity and turning it into what is known as a "global village.»
(RM 37.c/2). It is not meant merely to strengthen the preaching of the Gospel;
but – explains the Pope – «There is a deeper reality involved here: since the
very evangelization of modern culture depends to a great extent on the
influence of the media» (ibidem). We will return to this point.
«There are
many other forms of the "Areopagus" in the modern world […] for
example, commitment to peace, development and the liberation of peoples; the
rights of individuals and peoples, especially those of minorities; the
advancement of women and children; safeguarding the created world. These too
are areas which need to be illuminated with the light of the Gospel.» (RM 37.c/3). Preaching is called
upon to enlighten these subjects with the light of the Gospel.
«We must
also mention the immense "Areopagus" of culture, scientific research,
and international relations which promote dialogue and open up new
possibilities» (RM 37.c/4).
The
challenges for the ministry of preaching in the new millennium affect first of
all the contents. On this subject the Decree Presbyterorum Ordinis
contains the criteria for authentic effectiveness: «they are relying not on
their own wisdom for it is the word of Christ they teach» (PO 4/1). These are
key words in which the echo of Saint Paul’s warning not to falsify God’s words
can be heard: «For we are not like the many who trade on the word of God; but
as out of sincerity, indeed as from God and in the presence of God, we speak in
Christ» (2 Cor 2, 17). The verb kapêleúein, which the CEI Bible
translates as trading, in addition to this meaning also signifies falsifying,
changing (food for example). The contrast that the Apostle establishes between
this way of behaving and his own sincere way clearly indicates he second as
preferable, since he does not seem to be criticising behaviour that involves
asking for money for preaching, but rather the falsification of the goods on
offer, in this specific case the Word of God. If he really spreads the Word of
God, then preaching becomes speaking «as if from God in Christ», and hence with
words in which God’s strength also acts. One therefore understands the extent
to which the teachings of the Council’s Constitution entitled Dei Verbum
are correct: «Therefore, like the Christian religion itself, all the preaching
of the Church must be nourished and regulated by Sacred Scripture» (DV 21).
Speaking
«as if moved by God in Christ» takes place especially in the preaching that is
part of the liturgical acts. On this too the Council expressed a clear
criteria: «draw its content mainly from scriptural and liturgical sources, and
its character should be that of a proclamation of God's wonderful works in the
history of salvation, the mystery of Christ, ever made present and active
within us, especially in the celebration of the liturgy» (SC 35, 2). The homely
must support the Holy Spirit’s influence over all the faithful taking part in
the celebration allowing them to draw from the mystery of the present and
operative Christ. This is the work of the Spirit described by the Catechism of
the Catholic Church: «By means of the words, actions, and symbols that form the
structure of a celebration, the Spirit puts both the faithful and the ministers
into a living relationship with Christ, the Word and Image of the Father, so
that they can live out the meaning of what they hear, contemplate, and do in
the celebration.» (CCC
1101).
The new
challenges, and also the new opportunities for reintroducing the ministry of
preaching in situations required by the new millennium, in addition to loyalty
to God’s Word, also consist in following this other criteria provided by the
Decree Presbyterorum Ordinis: « But priestly preaching is often very
difficult in the circumstances of the modern world. In order that it might more
effectively move men's minds, the word of God ought not to be explained in a
general and abstract way, but rather by applying the lasting truth of the
Gospel to the particular circumstances of life.» (PO 4/1). Awareness of these
circumstances does not only derive from the preacher’s personal experience or
the people he meets. Cognitive horizons are far broader, and he must make use
of culture and science. On this subject too the Council’s teachings are of
great importance: « The experience of past ages, the progress of
the sciences, and the treasures hidden in the various forms of human culture,
by all of which the nature of man himself is more clearly revealed and new
roads to truth are opened, these profit the Church, too. For, from the
beginning of her history she has learned to express the message of Christ with
the help of the ideas and terminology of various philosophers, and and has
tried to clarify it with their wisdom, too. Her purpose has been to adapt the
Gospel to the grasp of all as well as to the needs of the learned, insofar as
such was appropriate. Indeed this accommodated preaching of the revealed word
ought to remain the law of all evangelization » (GS 44/2).
The
ministry of preaching does not require preachers to be an expert in all
subjects determining consistently the current cultural and social context, but
they are required to have an openness of the spirit and receive updated
information that is not superficial but a deep one. The new areopagi emphasise
this need. John Paul II emphasised this regards to the world of communication,
that he saw as the first Areopagus of modern times: «it is not enough to use
the media simply to spread the Christian message and the Church's authentic
teaching. It is also necessary to integrate that message into the "new
culture" created by modern communications. This is a complex issue, since
the "new culture" originates not just from whatever content is
eventually expressed, but from the very fact that there exist new ways of
communicating, with new languages, new techniques and a new psychology» (RM
37.c/2). Preachers cannot remain extraneous to this cultural world. The Pontiff
continued saying: «Pope Paul VI said that "the split between the Gospel
and culture is undoubtedly the tragedy of our time”, and the field of
communications fully confirms this judgment.» (ibidem). Preachers must be aware of
this.
Prof.
Monsignor Antonio Miralles
Santa Croce Pontifical University
Videoconference,
September 29th 2005