Monastic Worship Forum Newsletter A Quarterly Publication for Members of the Monastic Worship Forum

Transcription

1 Monastic Worship Forum Newsletter A Quarterly Publication for Members of the Monastic Worship Forum Volume 7, Number 2 Winter 2017 scripture readings, with hymns, with our culture of prayer for others, our daily lectio divina, being connected to a monastic household and numerous other ways prepare us in a fairly unique way to listen to, absorb and respond to the daily scripture opened, shared and given potentially profound impact on our spiritual lives by well-crafted homilies. Subiaco Abbey, AR 2 At Subiaco Abbey in Subiaco, Arkansas in July the Monastic Worship Forum will host Fr. J. Michael Joncas, who will speak about the Liturgical Year. As I have looked about for material which can be useful as preparatory reading, etc. I was recently struck by an article of Fr. Thomas A. Krosnicki, SVD in the January issue of Worship. Fr. Krosnicki focus is on the homily. As monastic s we come to each occasion where we encounter a homily prepared to benefit from the thoughts, ideas, etc. presented by the homilist with a rich personal preparatory history. Our daily connection with the psalter, with scripture, with non- Fr. Thomas Krosnicki, SVD is currently chaplain for the cloistered community of Holy Spirit Adoration Sisters, a sister congregation to the Society of the Divine Word at Mount Grace Convent in St. Louis, MO. He has had a long association with Worship and was a friend of Kevin Seasoltz. After completing a doctorate, he worked for the USCCB for a number of years. He was a contributor to the Handbook for Liturgical Studies edited by Anscar Chupungco O.S.B. He is well read and has been known to write good poetry which occasionally he shares. He has been instrumental in the Society of the Divine Word claiming and celebrating its history. Dunstan, O.S.B. By Way of Comment: The 2014 Homiletic Directory Thomas A. Krosnicki, SVD On November 9, 2015, the feast of the Dedication of the Basilica of St. John Lateran, Pope Francis ordained Monsignor Angelo DeDonatis as an auxiliary bishop to assist in shepherding the Diocese of Rome. Although the homily on that occasion was basically excerpted from the Italian edition of the Roman Pontifical, the pontiff characteristically inserted, in his inimitable style, several points of practical note. One piece of pastoral advice Pope Francis gave to Bishop DeDonatis pertained to his future 1

2 preaching: Announce the Word at every opportunity and also at less opportune moments; admonish... but always kindly, exhort with magnanimity and doctrine. May your words be simple, so that everyone can understand, rather than long homilies. 1 Of course, Pope Francis knows that preaching is not easy as if it were just a slapdash attempt to organize one s thoughts and make the delivery brief. He is well aware that much more goes into the remote and immediate process of preparing and delivering a good homily. Francis understands to what extent preachers of the Word are challenged to call on their theological especially biblical knowledge, deploy and apply their training in homiletic skills, and witness to a personal spirituality in order to offer even a brief but timely message gleaned from the assigned Scripture texts and appropriated for both the community and liturgical occasion. 1 Quoted from the Zenit news service, November 10, 2015: See also Evangelii Gaudium 138, where Francis stressed brevity in preaching so that a homily not take on the semblance of a speech or lecture. 2 In the past decades, episcopal conferences, 2 apostolic exhortations, and even papal encyclicals 3 have recognized and addressed the ever-present challenge of preaching. In addition to these helpful contributions, in 2014 the Congregation for Divine Worship and the Discipline of the Sacraments published yet another text titled Homiletic Directory (hereafter HD) for the church universal. 4 My intent in this article is to offer an introduction to and comments on this latest Vatican document prepared to offer additional assistance in the recurrent attempt to improve the homily in today s liturgical settings. The Genesis of HD HD was clearly designed as a followup to the 2008 synod (The Word of God in the Life and Mission of the Church), which raised the question of the homily in several contexts. Pope Benedict subsequently called for the preparation of a directory on the homily when he wrote in Verbum Domini: The art of good preaching based on the 2 See Thomas A. Krosnicki, What, the Homily Again?, Worship 90 (March 2016): , where the author reviews and critiques Fulfilled in Your Hearing: The Homily in the Sunday Assembly (1982), prepared by the Bishops Committee on Priestly Life and Ministry, and Preaching the Mystery of Faith: The Sunday Homily (2013), published by the United States Conference of Catholic Bishops. Practical diocesan guidelines for preaching have also been prepared; see, for example, the Diocese of Bridgeport, The Homily: Diocesan Guidelines (1978), in Thirty-Five Years of the BCL Newsletter, Bishops Committee on the Liturgy, (Washington, DC: USCCB, 2004), See the apostolic exhortations of Pope Benedict XVI, Verbum Domini (2010) and Sacramentum Caritatis (2008), and Pope Francis s encyclical, Evangelii Gaudium (2013). 4 Congregation for Divine Worship and the Discipline of the Sacraments, Homiletic Directory (Vatican City, 2014); f. For printed text, see Homiletic Directory (Washington, DC: USCCB, 2015); and Notitiae 50, nos (2014),

3 lectionary is an art that needs to be cultivated. Therefore, in continuity with the desire expressed by the previous synod, I ask the competent authorities, along the lines of the Eucharistic Compendium, also to prepare practical publications to assist ministers in carrying out their task as best they can: as for example a Directory on the homily, in which preachers can find useful assistance in preparing to exercise their ministry. 5 The response from the Congregation for Divine Worship and the Discipline of the Sacraments came some six years later in the form of the 2014 HD. The author(s) remain anonymous, but one might presume the document was prepared by the staff of the Congregation (or at its direction and guidance) and then reviewed and approved by the members of the same Congregation before its international publication and dissemination. The completed work, signed by Cardinal Antonio Llovera, the thenprefect, and Archbishop Arthur Roach, secretary of the Congregation, was published appropriately on June 29, 2014, the Solemnity of Saints Peter and Paul great apostolic preachers of the Word. The Congregation prepared the English translation as well as the texts for the other principal languages used throughout the Church. Concilium) and other major liturgical documentation, for example, the Introduction to the Lectionary for Mass and the General Instruction of the Roman Missal, influenced HD. Then, to guarantee its proper ecclesial mooring, the document s scribe(s) paid considerable attention to the 1994 Catechism of the Catholic Church and other post Vatican II magisterial sources on preaching. Finally, as HD neared completion, Pope Francis s Evangelii Gaudium appeared (November 24, 2013); HD obviously needed to reference and quote it as well, for the entire chapter 3 of the apostolic exhortation addresses the proclamation of the Word both the homily and its preparation and offers another perspective on preaching. Curiously, however, on February 15, 2015, Francis presented the clergy of the Diocese of Rome with a paper on preaching he had prepared for use at a 2005 Plenaria meeting of the Congregation for Divine Worship and the Discipline of the Sacraments. Some have noted that this might have signaled the pope s displeasure with the general thrust of HD. 6 In addition to the Vatican documentation cited above, the 1963 Constitution on the Liturgy (Sacrosanctum 5 Pope Benedict XVI, post-synodal exhortation Verbum Domini (The Word of the Lord) (2010), 60. The 2008 synod proposition (no. 15) reads: To help the preacher in the ministry of the Word, and in continuity with the Post-synodal Apostolic Exhortation Sacramentum caritatis, the synod fathers hope that a Directory on the Homily can be elaborated, which would present, together with the principles of homiletics and the art of communication, the content of the biblical themes that are found in the lectionaries used in the liturgy. 3 6 The plenaria document L Ars Celebrandi, Card. Mario Bergoglio, can be found at df.

4 The designated readers of HD are those persons who currently exercise the preaching office within the Church: priests and deacons. I suspect, however, that the majority of clerics have not taken the opportunity to read and study it. In fact, it is possible that most have not even heard of the document. This leads me to hold that HD has remained a well-kept secret from and among the clergy. I will suggest possible reasons for this clerical neglect perhaps unintentional later in this article. By way of comment. As I studied HD, I wondered why the document did not suggest that its contents be made available to all interested parties, especially the laity. Would it not be beneficial for those worshipers in the pews to also know the function of the homily within the Eucharist, to understand that assigned Scripture and liturgical texts are to be its foundation, how homilies are crafted, and that, perhaps most important, their local preachers are not TV talk show hosts (maestri di spettacolo) aiming at some type of hour-long ephemeral entertainment? Certainly, as active participants in the liturgy, all who assemble to celebrate should have some knowledge of the meaning and function of the homily and so come to realize how they are to participate in it, not as passive listeners, but as seekers confronted with the living Word of God. I believe such knowledge would assist in the communal task of wedding personal piety with liturgical spirituality, Word and life action. And so I make one suggestion, not offered in HD: a parish might schedule workshops on the homily with the local homilists present, keenly attentive to both constructive feedback and sincere inquiry. Such could be a learning experience for all involved. HD does not suggest such clericlay collaboration, but the document does offer a two-part program for such an educational event by providing material focusing on both the homily per se as well as the art of celebrating (ars celebrandi) which touch all persons gathered in faith to worship. Surely the homily involves both the delivery as well as the reception of the Word of God. The task is neither exclusively clerical nor exclusively lay. It is communally ecclesial! The Nature and Preparation of the Homily Part 1 of HD offers an overview of the nature of the homily and the homilist s role in the context of worshiping communities, primarily at Sunday Eucharist. The presentation is basic and fundamental but does not appear to be the primary purpose of HD as it occupies only twenty of the one hundred pages in the document published by the USCCB. Of course, HD could be beneficially supplemented by previously published and cited documents and handbooks on preaching. 7 Rather than providing one succinct definition of the homily, the document offers several, each adding another dimension to the nature of the homily. Paragraph 11 offers one of the best 4 7 Several important books used in homiletic courses might be cited. Michael Monshau, ed., Preaching at the Double Feast: Homiletics for Eucharistic Worship (Collegeville, MN: Liturgical Press, 2006); Guerric DeBona, Fulfilled in Our Hearing: History and Method of Christian Preaching (Mahwah, NJ: Paulist Press, 2005); David N. Power, The Word of the Lord: Liturgy s Use of Scripture (Maryknoll, NY: Orbis Books, 2001).

5 descriptions: In the broadest sense, the homily is a discourse about the mysteries of faith and the standards of Christian life suited to the particular needs of the listeners. 8 This definition highlights the mystagogical aspect of preaching that Bishop Robert Barron, auxiliary bishop in the Archdiocese of Los Angeles, emphasized when he wrote: [So] a good preacher unfolds the patterns of meaning within the biblical universe so as to draw our world into that world. In other words, the role of the homilist is to be a mystagogue, a knowing guide through the tangled forest of the Scripture. 9 One might ask if HD s description of the homily in paragraph 6 doesn t place too much emphasis on what it is not rather than on positively what it is to be. The text notes that the homily is (1) not a sermon on an abstract topic; (2) not simply an exercise in biblical exegesis; (3) not the occasion for indepth biblical exegesis; (4) not catechetical instruction; (5) not a time for the preacher s personal witness. Correct as these statements are, the next paragraph seems to soften their impact: In saying that the homily is none of these things, this does not mean that the topical themes, biblical exegesis, doctrinal instruction and personal witness have no place in preaching; indeed, they can be 8 HD also cites the definition of homily from the General Instruction of the Roman Missal: The homily is part of the Liturgy and is highly recommended, for it is necessary for the nurturing of the Christian life. It should be an explanation of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners (no. 65). Also, the General Introduction to the Lectionary (2nd ed., 1981): The homily sets forth the mysteries of faith and the standards of the Christian life on the basis of the sacred text (no. 24). 9 See Robert Barron, Preaching the Strange Word, Zenit news service, October 27, Bishop Barron is the founder of Word on Fire Catholic Ministries. 5 effective as elements in a good homily (no. 7). Although it gives a nod to the necessity of tailoring the homily to the needs of the particular community (no. 8), one might question whether HD, a document with intended international outreach, takes into adequate account the valid cultural differences that affect the preparation, style, and delivery of the homily. Since the document is not intended to present either old or new liturgical legislation, it must be accepted as exhortative and directive as the very title suggests. By way of comment. Local adaptations to preaching will necessarily have to be considered, as the following example illustrates. The brief ten-minute Sunday homily in the parish of St. Barnabas, someplace in Hushburrow, USA, would not go over in some parishes in Africa, in Asia, or even on some islands in the Caribbean where anything less than a half-an-hour homily would be considered by the worshipers as a homiletic copout on the part of the preacher pace the comments of our current pontiff about keeping homilies brief! HD also fails to acknowledge the presence and challenge of an ever-increasing number of multicultural and multilinguistic communities and liturgies, the contemporary call to undertake (re)evangelization, and the

6 fact that in most parochial liturgies, especially in large urban areas, there is a significant, if not a complete, lack of homogeneity among the worshipers. It is indeed a challenge to preach when those present at a Sunday liturgy are not of the same age, educational and language background, liturgical experience, or spiritual growth. When addressing the task of interpreting the Word based on the day s assigned readings, HD turns to the Catechism of the Catholic Church for guidance. 10 From the Catechism it derives three hermeneutical criteria: (1) attentiveness to the content and unity of the whole of Scripture; (2) need to place the Scripture texts in the context of the living Tradition of the whole Church; and (3) attention to the analogy of faith to interpret the word of God within the living Tradition of the Church and in the light of the unity of all Scripture (no. 20). By way of comment. One might rightly ask if the rather extensive commentary offered on the three criteria (nos ) doesn t obfuscate more than elucidate the inherent dynamic of the homiletic preparation process. It also seems to place too much emphasis on the Catechism and so subtly suggests that the 10 Catechism of the Catholic Church, nos homily still has a very strong catechetical function. The final section of part 1 in HD addresses the broad and challenging issue of the homilist s preparation for preaching. It cites Pope Francis s apostolic exhortation Evangelii Gaudium: Preparation for preaching is so important that a prolonged time of study, prayer, reflection and pastoral creativity should be devoted to it (EG 145). An even more poignant papal admonition is this: A preacher who does not prepare is not spiritual ; he is dishonest and irresponsible with the gifts he has received. Implicit and primary is personal spirituality vis-a-vis God s word, for if he [the homilist] does not allow it to touch his life, to challenge him, to impel him, and if he does not devote time to prayer with that word, then he will indeed be a false prophet, a fraud, a shallow impostor (EG 151). What preparation does HD therefore suggest as the antidote to bad preaching? It suggests the classical process of lectio, meditatio, oratio, contemplatio, actio (reading, meditation, prayer, contemplation, action). To supplement these directives, one can turn to the practical content of chapter 3 of Evangelii Gaudium, with the unpretentious title Preparing to Preach (nos ). By way of comment. One point that might also have merited some mention in HD is an acknowledgment that there are good preachers in the church today as surely as in ages past. Their accomplishments could have been cited, for such homilists have presumably worked hard at the ars praedicandi and have overcome what has been labeled vacuous preaching. They could serve as models and mentors for seminarians and neophytes if adequate teaching/learning programs were established. But after recognizing the presence of good homilist in today s Church, one is also quick to recall the

7 sobering advice of Pope Gregory the Great as preserved in his Book of Pastoral Rule. In the final pages of that Liber regulae pastoralis the sixth-century pontiff offered a sobering word of caution for the successful homilist (and even those of us who are not yet terribly adept at it): [That] the preacher, after he has done everything that is required should return to himself so that he does not take pride in his life of preaching and rest secure in self-confidence. 11 The Art of Preaching Part 2, the largest section of HD, is titled Ars Praedicandi (nos ). 12 Its title is somewhat puzzling. The more common term is Ars Celebrandi, as used by Benedict XVI in his Apostolic Exhortation on the Eucharist (no. 38). By it he meant the art of proper celebration in its fullest liturgical context, of which preaching is an integral part. HD gives no explanation of what the author(s) intended by the use of The Art of Preaching. One might consider such issues as personal presence, delivery, voice, gestures, etc., although HD touches on none of these basic communication skills. Rather, the purpose of this section is to provide concrete examples and suggestions to help the homilist put into practice the principles presented in this document by considering the biblical reading provided in the liturgy through the lens of the Paschal Mystery of the crucified and risen Lord (no. 37). Clearly, the stated purpose of this lengthy section is not to provide sample homilies or to offer suggestions on developing the art (or the science) of preaching. Rather, it offers sketches that 11 St. Gregory the Great, The Book of Pastoral Rule, trans. George E. Demacopoulos (Crestwood, NY: St Vladimir s Seminary Press, 2007), Any discussion or presentation about the art of preaching (ars praedicandi) would necessarily address the principles of homiletics as they apply to the art of communication. Unfortunately, HD does not pursue this direction. Pope Benedict, however, did so (see footnote 5 above). 7 propose ways of approaching particular themes and texts throughout the course of the liturgical year. Using the assigned lectionary readings, it offers brief suggestions of how one might develop homilies for the Sundays in the seasons of Advent, Christmas, Lent, and Easter. The starting point of the collection of such sketches in HD is not the beginning of the liturgical year but the Paschal Triduum, the center of the liturgical year (no. 38) and the subsequent fifty days of Easter. 13 For readers unfamiliar with the HD sketches, the one offered for the preparation of the homily for the First Sunday of Advent (Year C) is reprinted here as one example for consideration and evaluation: In St. Luke s gospel, used in Year C, the images are especially vivid. Jesus foretells that in the very midst of many fearful signs that will appear, there shall be a sign that eclipses them all; namely, the appearance of himself as the Lord of Glory. He says, And then they will see the Son of Man coming in a cloud with power and great glory. For us who belong to him that is not meant to be a day in which we cower in fear. On 13 In the online edition (see note 4 above) part 2 of HD covers fifty pages as compared to twenty-two in part 1. In the USCCB publication part 1 covers pages 1 14; part 2 covers pages

8 the contrary, he tells us, But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand. A homilist well might ask aloud, what would be necessary for us to adopt such an attitude of confidence on the final day? Certainly, it would require some preparation, it would require some change in our lives. It requires in fact this Advent season when we must put into practice the Lord s advice, Beware that your hearts do not become drowsy.... Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man. (no. 85) By way of comment. Exactly how helpful such a sketch might be remains to be seen. Admittedly, a considerable amount of work has gone into assembling these directional sketches intended to ignite or spark the homiletic process. Of course it is presumed, though not stated explicitly, that homilists will also use other standard homiletic resources such as The New Jerome Biblical Commentary, edited by respected exegetes Brown, Fitzmyer, and Murphy. 14 That the author(s) expects this type of personal research is explicitly noted in the text for the First Sunday of Advent (Year A): The homilist has several possible interpretations that could be developed on such a verse (no. 80). And for Year C, cited above, with its multiple biblical signs of the final appearance of the Lord of Glory, the suggestion is that a homilist might ask aloud, what would be necessary for us to adopt such an attitude of confidence on the final day? (no. 85). The danger is that some homilists perhaps under the ever-growing 14 Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy, eds., The New Jerome Biblical Commentary (Englewood Cliffs, NJ: Prentice Hall, 1990). 8 pressure of pastoral responsibilities might decide to use the given sketch-texts, mutatis mutandis, for Sunday homilies, arguing that they really appear in some cases (with little accommodation) packaged for immediate use. The wording offered in some of the sketches that actually do sound like mini-homilies, which might have been given before at some time or some place, might encourage that idea. On the First Sunday of Advent the sketch paragraphs read as if one (as homilist) were actually addressing Sunday worshipers: We are urged to be vigilant and alert (no. 80), or No, we are very much in need of a season of preparation (no. 84). Of course, to use the brief sketches as ready-made homilies would abuse the very intent of the directory and ill-serve the community at worship. Interestingly, the document does not provide homiletic sketches on the lectionary readings for the thirty-four Sundays in Ordinary Time or for special liturgical celebrations like weddings and funerals. That task, after all, would have been monumental! Rather, HD simply offers background information as found already in the lectionary and ritual books to indicate how homilists might address special liturgical occasions and the Sundays in Ordinary Time. The genre changes from sketches to instruction. The seven brief pages of instructional material are less

9 useful than the sketch-texts provided for the tempi forti throughout the liturgical year. HD Conclusions Finally, HD concludes with two appendixes of reference material. The first appendix, titled The Homily and the Catechism of the Catholic Church, references extensively the Catechism of the Catholic Church. This is not surprising, for throughout, the document exercises a preferential option for the use of that 1994 universal catechism. Some might consider twenty-four pages of catechism crossreferences, arranged according to themes in the three-year cycle of readings and for some holy days, as overkill. After all, the catechism itself offers cross-references aplenty to biblical texts (Genesis to Revelation) along with an adequate subject index and even an index devoted exclusively to the liturgy. One might wonder about the utility of it all. The second appendix offers a syllabus of Post-Conciliar Ecclesial Sources Relevant to Preaching Vatican II documents, papal encyclicals, apostolic exhortations, liturgical books, Code of Canon Law, and pertinent documents issued by six Congregations of the Roman Curia after 1964, all of which homilists might or might not have on their library shelves for quick reference, although most can probably be found online. The Non-Reception of HD By way of comment. Published in English in 2015 the HD is still not well known or utilized. I suggest a dozen possible reasons for this: (1) There has been no media blitz about this Vatican document. (2) The one publisher of the HD in the United States has not advertised it broadly. (3) HD is intended for the universal Church without significant attention to local cultural sensitivity and therefore is of less interest. (4) Older US documents on preaching better address the situation of the local church (see Fulfilled in Your Hearing: The Homily in the Sunday Assembly and Preaching the Mystery of Faith: The Sunday Homily ). (5) As a limited document HD cannot be expected to provide a comprehensive treatment of the homily and preaching. (6) The sketches offer partial input for homily preparation and serve as very limited homiletic aids. (7) It hardly touches on timely issues of multiculturalism, inculturation, and (re)evangelization. (8) Professors of seminary homiletic courses already have drafted adequate course outlines and bibliographies for training future homilists. (9) The document, written in response to a papal directive rather than a spirited conviction, is judged not to be of quality. (10) Chapter 3 in Evangelii Gaudium, which addresses The Proclamation of the Gospel, is considered adequate as a Vatican document on homiletics for today lively, direct, and brief! (11) Unfortunately, many a homilist believes that ready-made homilies in magazines and on mass media provide for the felt need to surface current homiletic material. (12) Homilists of all ages do not feel the need to continue to study the seemingly perennial issues involved in the ministry of preaching. 9 Conclusion Whereas there is an ever-growing awareness of the importance of the homily

10 on the part of the Catholic Church today, many argue that there remains still much to be done in this area. Who can forget Pope Francis s words: We know that the faithful attach great importance to it [the homily], and that both they and their ordained ministers suffer because of homilies: the laity for having to listen to them and the clergy from having to preach them. It is sad that this is the case. 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 136). As the homily is to be an esteemed part of the liturgy itself (CSL 51), then all must utilize the means to make good preaching and good liturgy a part of active participation in the liturgy. Unfortunately, salva reverentia, the Homiletic Directory makes but a small contribution to that seriously and significant liturgical endeavor. Bro. Subiaco Abbey, AR The Monastic Worship Forum Newsletter is published quarterly. It is edited by Rev. Dunstan Moorse, O.S.B., St. John's Abbey, Collegeville, MN who also oversees production and distribution. Copies are sent electronically to member communities and friends of the Monastic Worship Forum. Information is available from Rev. Dunstan Moorse, O.S.B., Monastic Worship Forum, St. John's Abbey, Collegeville, MN (320) Monastic Worship Forum. Watch: grow and help its development, share your insights and inspiration. Save the Date for the next conference: July 17-21, 2017 in Subiaco, Arkansas. Registration information and materials in February. Michael Joncas is our main speaker and will present on the topic of the Liturgical Year. Breakout sessions will focus on sharing of music, rituals, and environment ideas for Benedictine feasts, initiation rites, and installation of leadership. A table will be available for sharing of resources related to the Liturgical Year. 10