Ongoing Formation 2

 Last month we reflected on the fact that the Liturgy is the source of our ongoing formation as disciples. This month we will focus on the very heart of the Gospel, what is called the kerygma. What is the central truth that is at the core of our lives as people of the Word?

Pope Francis describes the kerygma in this way: “Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free you.” (The Joy of the Gospel, 164).

For many Christians, this is just something about Jesus. They have been catechized, but they have not really been evangelized. To be evangelized is to have a personal relationship with Jesus. It is a form of friendship. This is when we become a disciple. We follow him and he becomes our teacher. For example, on the 24^th Sunday in Ordinary Time, we learned how we need to forgive. We are presented with the God of unbelievable mercy, and are called to the same kind of bigness in our forgiving. To keep rehearsing old wounds is to keep self-inflicking all over again, poisoning our souls. Jesus is a wise psychologist!

The October Sundays give us five pointers that serve to deepen the personal relationship we are deepening with Jesus: We need to listen for his voice; we are to be a fruitful vineyard; we are to be amazed at being ‘chosen;’ we are shown how to be present in the world; and we are presented with the ‘Golden Rule’ that fulfills the law. Time to check on our personal relationship!

 You want to be friends…?

with me…?

But that means we need to spend time…

together…

OK…!

 

The Heart of the Gospel

 Once we Dominicans realize our distinct approach to preaching as contemplative, incarnational, communal, and sacramental, we can zero in on what is known as Kerigmatic preaching. This is the way we fuse these elements together: We gaze in wonder at this Word-in-our-flesh, in the humanity of the entire human family, as he daily transforms us, just as he transforms the bread into his living presence. This is the kerygma. The early Christians worded it simply by saying, “Jesus is Lord.”

Pope Francis describes the kerygma in this way: “Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free you.” (The Joy of the Gospel, 164) How is it that throughout our catechesis no one ever proposed these most basic truths to us? Or if they did, the truths were ‘out there’ not ‘in here’ finding a home in my deepest heart? This is the basis for a personal relationship with Christ Jesus. Kerigmatic preaching leads the listener to this personal relationship with Jesus. Most of us in our religious instruction were taught about Jesus. There is a very great difference.

Kerigmatic preaching should give the hearers the impression that this Jesus is someone the preacher knows personally. This authentic type of relationship comes from immersion in the Word, scripturally and personally. It plunges the person into ongoing conversion, the daily transformation that is most explicitly experienced in Eucharistic transformation. We do not leave the Eucharistic Liturgy the same. We are different as we seek to influence the communities in which we move and live and have our being.

We proclaim the Word in our praise-prayer (laudare), in our presence (benedicere), and in our formal verbal preaching (predicare). We are a person in relationship with Christ Jesus. We are women and men of the Word. As such, we preach always from the pulpit of our lives, even when we are in a hospital bed. This is the heart of the Gospel.

Lifelong Formation

The liturgy has only one thing in mind…shaping us up as disciples. The Church has a ‘one track mind’…to bring her children closer and closer to her Bridegroom. So September continues the mystagogy. We are being instructed on how to deepen the relationship begun in our baptism.

As we enter the first signs of autumn, we are first reminded that it’s all about choices. No, not wishful thinking…like “I wish I could lose ten pounds…” It’s about a firm act of the will. No ‘if’s’ or ‘buts.’ This is what I choose, even if I mess up now and then. I choose to follow Jesus.

Then we are reminded of the greatest challenge of all…not to wound love. By the way I think, by the way I speak, by the way I’m silent. Love is that fragile little flower…not to bruise it. Then our texts remind us that this pilgrim walk is not all about ‘me.’ Growing up is all about getting out of the ‘me’ bubble, and prayer extends me to the most important ‘Other.’

Then there is this ‘flesh’ thing. Keep in mind that the Greek word is sarx, the word for human limitations, not soma, the word for body. When Paul says he is still in the ‘flesh,’ he means he has to put up with all the time/space limitations we all have to put up with. When Jesus says we have to eat his flesh, he meant we have to deal with him in the limits of our brothers and sisters. There’s the crunch…yes, it is life-long formation. We are never quite ‘done.’

We are halfway through Ordinary Time.

Wise Mother Church does not waste it…

Week by week she gathers us around

and tells us how to keep our eyes on her Beloved.

We are to intentionally choose Him day after day…

We are to guard against wounding love…

We are to think always beyond our little selves…

And we will need to ‘stomach’ the faults and quibbles, and the limits

of our sisters and brothers, just as we hope they daily will put up with me.

Companions in life-long learning.

 

Dominicans USA 2

In August, we asked a question, and offered the beginning of an answer: What is distinctive about the Dominican approach to preaching? We identified four characteristics, all of which apply to praising-proclamation, blessing- proclamation, and preaching- proclamation:

·       It flows from a contemplative gaze at the Word–made-flesh in our historic times.

·       It is incarnational rather than abstract.

·       It is communal rather than individualistic.

·       It is liturgical-sacramental rather than merely humanistic.

This month, we will tease out a bit more meaning to each of these characteristics. First, we will set the pattern: Experience-the Word-Experience. From what is happening, to the Word, and back to what is happening, in light of the Word. We begin with loving wonder, with awe.

 The Contemplative Gaze: We begin with a long, loving look at what is going on around us. We bring this to the Word…both in person, and in scripture. We listen. This must not be rushed…we wait…we hold back the questioning. Flannery O’Conner said it well: “If the Church doesn’t listen, no one will listen to the Church.”

 The Incarnational Questioning: What is going on here for real flesh-and-blood people? Enfleshed people? What are they seeing? Hearing? Feeling? Rejecting? Receiving? Avoiding? What about me? The word for flesh is sarx. It means ‘limited, imperfect, wounded, abused…’

 The Communal Questioning: What difference does this make for all of us, for setting a new tone, for fostering compassion, care, and justice? What needs to be different?

 The Liturgical-Sacramental Questioning: The liturgical is a gathering of all the above into worship, and the sacramental transforms…so the holiness shines through, for the Word permeates and changes. Real presence results…and I return to the experience where both it and I are different.

 The Dominican difference is that all the dimensions above are dynamically present.

Proclamation is not a lecture. It differs from teaching in its goal. It is more than informative, for some information is but its tool. This is about conversion. It is about transformation. Whether it is praise-proclamation in prayer, blessing-proclamation in a hospital room, or pulpit-preaching, it calls for both the proclaimer and the hearer to become different in our time and place. It is about real presence that flows from the Word who is Real Presence.