Approaches to Preaching Paul[1]
I. Summary
The article, “Approaches to preaching Paul,” by Fr. Michael F. Hull started with his overview regarding the earlier article he wrote in Homiletic and Pastoral Review (HPR), which examined based of its some challenges involved in preaching the “gospel” of St. Paul. Accordingly, in this new article he expanded it by examining some approaches to preaching Paul, namely: context, text and theology. These approaches to preaching Paul can be prepared in the framework of prayer and study. Similarly, preaching usually takes place in a liturgical context.
Citing Daniel Patte, Fr. Hull explained that in order to learn how to preach Paul’s gospel, one must look at Paul’s writings itself – the context. In 1 Corinthians, one may notice that some sources of Paul came from gossip and from Corinthians. In order to understand it, considering its “text within context,” means one has to make a mirror reading of the text itself, and one has to know a bit about the people to whom one is to communicate God’s Word. Paul used the news of the day, the context of the times and situations in which his people found themselves to help forge his letters. It indicates that preaching requires faithfulness, passion and usefulness in preaching.
“A text, without context, is a pretext” – this lays the great emphasis on the text itself. Fr. Hull presented two significant problems with the selections of readings for the purposes of preaching at Sunday Mass. These problems are: first, the first reading (from the Old Testament) thematically linked with gospel reading; and second, the Lectionary metes out the Pauline literature in starts, stops and snippets. One reads from all the letters of Paul (and Hebrews) in Ordinary Time, except for Titus, with a concentration on 1 Corinthians and Romans. However, one must be familiar with whole texts, whole letters. This means that one must be able to relate texts to one another to bring the richness of Paul’s thoughts.
Theology has to do with reflection. This means that a person is seeking to plumb the very depths of the Word of God. It recalls the primitive kerygma preached by Paul, as well as to his desire to pass on the gospel as it had been passed on to him. In view of that, Paul had a concrete and consistent message that he proclaimed and applied according to the contexts in which he found himself. It is hard for the one to preach on Paul if the one do not understand the single-mindedness of his mission: to preach Christ and Christ crucified. Moreover, the preacher has to propagate the unitive meta-narrative – the heart of Paul’s preaching. Like Paul, a preacher must try to apply what had been revealed to him to his contemporary contexts. The preacher’s responsibility is to understand and articulate the meaning of what God has done in Jesus Christ.
II. Critique
A. Affirmations
I would like to enumerate the points that I agree with the author. However, some of these points will be explained through relevant sources that will help to support my agreement.
1. “The proper preparation for preaching takes place in the venue of prayer and study, not study alone, but prayer and study”[2]
The preacher must hold fast to Paul’s writings, through diligent sacred reading and careful study, especially the ordained ministers of Christ and lay faithful, such as deacons and catechists who are legitimately active in the ministry of the word. This is to be done so that none of them will become "an empty preacher of the word of God outwardly, who is not a listener to it inwardly"[3] since they must share the abundant wealth of the divine word with the faithful committed to them, especially in the sacred liturgy. The sacred synod also earnestly and especially urges all the Christian faithful, especially Religious, to learn by frequent reading of the divine Scriptures the "excellent knowledge of Jesus Christ" (Phil. 3:8). "For ignorance of the Scriptures is ignorance of Christ."[4] Therefore, they should gladly put themselves in touch with the sacred text itself, whether it be through the liturgy, rich in the divine word, or through devotional reading, or through instructions suitable for the purpose and other aids which, in our time, with approval and active support of the shepherds of the Church, are commendably spread everywhere. And let them remember that prayer should accompany the reading of Sacred Scripture, so that God and man may talk together; for "we speak to Him when we pray; we hear Him when we read the divine saying."[5]
2. “In order to learn how to preach Paul’s gospel, there is no better teacher than Paul himself”[6]
Since God speaks in Sacred Scripture through men in human fashion,[7] the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words.[8]
3. “Without doubt, the whole is greater than the sum of its parts”[9]
The challenge here for the preacher is partially met in understanding the texts themselves, in being familiar with them, in being able to relate them to one another, and in being able to bring the richness of the whole corpus Paulinum to bear even on two verses. Moreover, a preacher must be familiar with whole texts, whole letters. Knowing the whole of each letter, a preacher may able to draw out the insights that are latent in the few verses proffered by the Lectionary for a given day.[10]
4. “There has to be some “quality time” set aside for prayer and study related to preparing the homily”[11] and “…a preacher needs to be a theologian of sorts…”[12]
For there is a growth in the understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts (see Luke, 2:19, 51) through a penetrating understanding of the spiritual realities which they experience, and through the preaching of those who have received through Episcopal succession the sure gift of truth. Sacred theology rests on the written word of God, together with sacred tradition, as its primary and perpetual foundation. By scrutinizing in the light of faith all truth stored up in the mystery of Christ, theology is most powerfully strengthened and constantly rejuvenated by that word. For the Sacred Scriptures contain the word of God and since they are inspired really are the word of God; and so the study of the sacred page is, as it were, the soul of sacred theology.[13] By the same word of Scripture the ministry of the word also, that is, pastoral preaching, catechetics and all Christian instruction, in which the liturgical homily must hold the foremost place, is nourished in a healthy way and flourishes in a holy way.[14]
The Fathers acknowledged with joy that study of the word of God in the Church has grown in recent decades, and they expressed heartfelt gratitude to the many exegetes and theologians who with dedication, commitment and competence continue to make an essential contribution to the deeper understanding of the meaning of the Scriptures, as they address the complex issues facing biblical studies in our day.[15] Sincere gratitude was also expressed to the members of the Pontifical Biblical Commission, past and present, who in close collaboration with the Congregation for the Doctrine of the Faith continue to offer their expertise in the examination of particular questions raised by the study of sacred Scripture. The Synod likewise felt a need to look into the present state of biblical studies and their standing within the field of theology. The pastoral effectiveness of the Church’s activity and the spiritual life of the faithful depend to a great extent on the fruitfulness of the relationship between exegesis and theology. For this reason, I consider it important to take up some reflections that emerged in the discussion of this topic during the Synod sessions.
The Synod attributed particular importance to the decisive role that the word of God must play in the spiritual life of candidates for the ministerial priesthood: “Candidates for the priesthood must learn to love the word of God. Scripture should thus be the soul of their theological formation, and emphasis must be given to the indispensable interplay of exegesis, theology, spirituality and mission.”[16] Those aspiring to the ministerial priesthood are called to a profound personal relationship with God’s word, particularly in lectio divina, so that this relationship will in turn nurture their vocation: it is in the light and strength of God’s word that one’s specific vocation can be discerned and appreciated, loved and followed, and one’s proper mission carried out, by nourishing the heart with thoughts of God, so that faith, as our response to the word, may become a new criterion for judging and evaluating persons and things, events and issues.[17]
Such attention to the prayerful reading of Scripture must not in any way lead to a dichotomy with regard to the exegetical studies which are a part of formation. The Synod recommended that seminarians be concretely helped to see the relationship between biblical studies and scriptural prayer. The study of Scripture ought to lead to an increased awareness of the mystery of divine revelation and foster an attitude of prayerful response to the Lord who speaks. Conversely, an authentic life of prayer cannot fail to nurture in the candidate’s heart a desire for greater knowledge of the God who has revealed himself in his word as infinite love. Hence, great care should be taken to ensure that seminarians always cultivate this reciprocity between study and prayer in their lives. This end will be served if candidates are introduced to the study of Scripture through methods which favour this integral approach.[18]
B. Points for Improvement[19]
The student-critique did not find any disagreeable points from the article, however, there are some areas that Fr. Michael F. Hull can still improve and enrich on his discussion regarding the approaches to preaching. These are the following areas:
- Fr. Hull may improve and enrich more his article by citing some insights from Church’s documents, like for example: Dei Verbum.
- The author could give some concrete examples based on the present time situation especially on the application of the approaches.
- There is a need to explain further about the source of information of Paul – gossip – in 1 Corinthians. In the presentation given by Fr. Hull, he made only short details about the gossip.[20]
- There is also a question when it comes to the order of the Approaches: Does the Approaches raised by Fr. Hull are interchangeable with each other? Or can a preacher approach start with the theology; then, the context; and lastly, the text?
- Fr. Hull may also connect the Approaches to preaching Paul in the 4 Gospels. This is looking the connections of the messages of corpus Paulinum to the Gospel of Matthew, Mark, Luke and John.
[1] See Michael F. Hull, “Approaches to Preaching Paul,” Homiletic &Pastoral Review 110, no. 6 (March 2010): 16-23.
[2] Ibid., 17.
[3]
[4]
[5] St. Ambrose, On the Duties of Ministers I, 20,88: PL l6,50.
[6] Michael F. Hull, “Approaches to Preaching Paul,” 18.
[7]
[8] Dei Verbum, 12.
[9] Michael F. Hull, “Approaches to Preaching Paul,” 20.
[10] Ibid.
[11] Ibid., 21.
[12] Ibid., 22.
[13] Cf. Leo XIII, encyclical "Providentissmus Deus:" EB 114; Benedict XV, encyclical "Spiritus Paraclitus:" EB 483.
[14] Dei Verbum, 24.
[15] Cf. Propositio, 26.
[16] Propositio 32.
[17] Cf. John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), 47: AAS 84 (1992), 740-742.
[18] Verbum Domini, 82.
[19] Instead of Disagreement or Opposition, the student-critique preferred to use “Points for Improvement” because the article itself written by Fr. Michael F. Hull presented and discussed the “Approaches to preaching Paul” in an excellent manner. Most of Fr. Hull’s discussions were in line with the Catholic teachings, as point of reference in student-critique’s analysis. Fr. Hull’s explained very well all the points he raised from the beginnings, explained it with some relevant examples, and ended it clearly and logically.
[20] Michael F. Hull, “Approaches to Preaching Paul,” 18.
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