Communicating The Word - A Reflection By Averthanus D’Souza

Goa, July 10, 2007, 16.40 Hrs (CBCI News):

The ordinary Catholic in the pew understands the process of “communicating” the Word of God as the “preaching” by the priest as part of the Eucharistic celebration. Traditionally, and by default, such “preaching” has been largely responsible for the lack of proper understanding of what “communicating” the Word really means. The problem is aggravated by the (over)emphasis which has been placed on the distinction between the “liturgy of the word” and the “liturgy of the Eucharist”. Many Catholics are of the (mistaken) view that there are two distinct “liturgies” involved in the Sacrifice of the Mass. They often behave as if the “liturgy of the word” can be disassociated from the “liturgy of the Eucharist.” This has resulted in small groups of over-enthusiastic Catholics attempting to “communicate the word” outside of and unrelated to the Eucharistic Sacrifice.

Catholics are being encouraged (and rightly so) to read the Bible devoutly, and even to study it in small groups, either in the family, or with neighbours and friends. However, such “Bible studies” are, most often, merely academic exercises, similar to the “study” of one of Shakespeare’s plays or the poems of a great Poet. This kind of Bible Study has been brought to refinement by many Protestant groups, and by some Catholic Charismatic groups, which encourage their members to memorize the Scriptures -chapter and verse. In course of time, Bible Study gets de-linked from the Liturgy, which is at the heart of Christian worship.

Is this what we mean by “communicating” the Word of God? According to the orthodox understanding of the Catholic Church, the “Word” (with a capital W) of God is not a mere word, or an idea or an intellectual insight. The “Word” is a Person – a Divine Person, the Second Person of the Holy Trinity. St. John the Evangelist very unambiguously tells us that this Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made. (Jn. 1: 1-5). Now, if we understand this message correctly, the Word of God is eternal, He is Infinite. Therefore He cannot possibly be comprehended by finite beings like us. Finite intelligences cannot possibly apprehend infinite Reality. It follows logically, therefore, that we puny human beings cannot possibly “possess” the Word of God, or even, claim to “understand” the Word of God. Ergo, we cannot possibly “communicate” this Word to others. We cannot distribute what we do not have. We cannot communicate what we do not possess. We are inevitably driven, therefore, to the logical conclusion that it is the Eternal Word Himself who has to communicate Himself to human beings – which is exactly what He did. “And the Word became flesh and dwelt among us.” (Jn.: 14). Jesus reasserts this when He reminds His disciples (and us): “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide; so that whatever you ask the Father in my name, he may give it to you.” (Jn.: 15: 16.) In His unfathomable and eternal plan, He has chosen us for His purpose. Our task is to find out what His purpose is for each one of us. Instead, we seem to have fallen into the error of presuming that we “have” the Word (through the study of the Bible) and therefore we can communicate “it.” The rebuke which Jesus administered to the Pharisees is, perhaps, still relevant in contemporary attempts to “communicate” the word. “You search the scriptures, because you think that in them you have eternal life; and it is they that bear witness to me; yet you refuse to come to me that you may have life.” (Jn. 5: 39-40)

When Philip said to Him, “Lord, show us the Father, and we shall be satisfied.” Jesus said to him, “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, “show us the Father?”. Do you not believe that I am in the Father and the Father in me.? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works.” (Jn. 14: 8-10).

Preaching versus Proclamation.

A correct understanding of the mission of “communicating” the Word of God will lead us to re-examine the difference between “preaching” and “proclaiming” The idea of “preaching” (which is gaining popularity) somehow implies verbalization. While there is nothing intrinsically wrong about verbalization, it remains extremely inadequate – for the simple reason that preaching (verbalization) cannot, by itself, “communicate” the Reality. It is like trying to communicate a very profound emotional or psychological experience. The verbalization is not at all adequate to express the “feeling” or the “experience.” Even in everyday language, we often say that words cannot express our feelings. In this case, we are attempting to proclaim the Christ, the Son of the Living God.

On one occasion, Jesus (as was His wont) told His listeners a parable – about a sower who sowed good seed, but during the hours of darkness his enemy sowed weeds in the same field. Many did not quite understand what he was trying to teach them. Later, His disciples requested Him to explain the parable to them, and “He answered, “He who sows the good seed is the Son of Man; the field is the world, and the good seed means the sons of the kingdom; the weeds are the sons of the evil one, and the enemy who sowed them is the devil; the harvest is the close of the age, and the reapers are angels.” (Matt.13: 31-39). Here is the hint that the Son of Man Himself is the one who sows the good seed. We, who are the “sons of the kingdom” are the good seed which He sows.

Some practical pastoral implications.

Very often, (in fact, too often) priests assume that the congregation has the mental ability of children or uninformed adolescents. Therefore they “pitch” their sermons at a level (of interpretation) which is totally unsuitable to the congregation. In other words, they preach “down” to the congregation. Many priests find it necessary to couch their message in the form of humourous stories. There are some priests who regularly retell stories from the Readers Digest or other popular magazines and elaborate on them to drive home some message. This is very much in line with Aesop’s pedagogy. Simple stories which have a certain “moral” to convey. While this is not objectionable in itself, it should not be made the staple intellectual or spiritual diet for the congregation. Incidentally, many Catholics have left the Church and joined sectarian groups such as the “Believers” or the “Born Again Christians” out of revulsion for the patronising attitude implicit in some of the sermons which they have been subjected to. They look for greater intellectual stimulation and more emotional satisfaction in these other sects. St. Paul tells us that when we are children, we eat the food suitable for children; but when we grow up we should eat the food suitable for adults. It is important for priests, in general, to bear this in mind when they are “sharing” the Good News with their congregations. Specially in parishes where the general population is not only well educated, but is composed of professionals – doctors, lawyers, teachers, college professors, accountants etc. the sermons should be tailored to suit their mental abilities.

This naturally brings us to the point that many priests see the “homily” during Holy Mass as an opportunity to moralize (or sermonize). Most sermons are about avoiding immoral behaviour and promoting better morality. Again, while there is nothing objectionable about this, per se, we have to remember that promoting good personal morality is not the primary purpose of “communicating” the Word. If one accepts Jesus as the Messiah, one will automatically strive to obey the commandments which He gave us. We should remember that in His own time, Jesus was constantly in conflict with the Pharisees and the Scribes who imposed an unbearable burden on the people. Jesus rightly declared that the law was made for man – man was not made for the law. He Himself often deliberately flouted the existing law in public before the eyes of the Pharisees to bring home the point that the law should not break the spirit of man. In one of His most scathing criticisms of the Scribes and Pharisees, Jesus accused them :”Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law, justice and mercy and faith; these you ought to have done, without neglecting the others.” (Matt.23: 23. ) When He was asked by a Pharisee, a lawyer, which was the great commandment in the law, He answered unequivocally “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.” (Matt.: 22: 35-40).

It is time that we re-examine our pedagogy. First of all, we should re-emphasize that the proclamation of the Gospel, and its interpretation in the Homily, is an integral part of the one liturgy – the Holy Sacrifice of the Mass. Secondly, the proclamation (not preaching) of the Good News of Salvation should be an attempt to bring Catholics into closer and more intimate “encounter” with Jesus – the Eternal Word of God. It cannot be sufficiently emphasized that “communicating” the Word is more than an academic (or mental) exercise. It is uniting each individual Catholic to the Person of Jesus Christ. Jesus constantly and insistently told his listeners that He was the source of all Life. “I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.” (Jn: 48-51).

Every baptized Catholic is united with Jesus in a very real way like the branches which are united to the Vine. We cannot have any life unless we remain united to the main source of life, and unless we continue to draw sustenance from Eternal Life. Communicating, in a very real sense, therefore, is communing or uniting with the Lord. Any communication which does not result in communion is an inadequate communication – perhaps, even a false communication. Communication should be the process and the consciously intended means of building up the Mystical Body of Christ.

Bearing witness.

Unfortunately, the doctrine of the Mystical Body of Christ does not receive sufficient attention in our Sunday “sermons” or even outside. This doctrine has very profound implications not only for the growth of the Church, but also for the redemption of society and all its institutions – political, economic, cultural and educational. Today’s society is in a mess. People are floundering for want of a clear purpose and for lack of proper direction. There is a meaningless rush to find “meaning” in occult practices or to gain relief from fads like the “Art of Living” or (what has ceased to be popular) “transcendental meditation” and other such exotic movements. The popularity of magic, as evidenced in the Harry Potter books and movies is an indication of the deep-seated longing of the people for the “bread of life” which only Jesus can provide.

In the context of this confused world, there is a pressing need to “bear witness” to the only source of happiness and salvation. It would seem to be more appropriate to emphasize the “bearing of witness” in addition to “communicating” the word. The incident of the paralytic at the side of the pool of Bethzatha who was ill for thirty-eight years and had no one to dip him into the pool, is a good example of what is needed in our modern world. Jesus went up to him and asked him “Do you want to be healed?” After being healed the Pharisees chided him for carrying his pallet on the Sabbath, which was forbidden by the law. But he answered them saying: ”The man who healed me said to me: “Take up your pallet and walk.” (Jn. 5 : 1-14.) The bearing of witness can be powerful as well as controversial; but it is a more effective way of communicating the Eternal Truth. What comes to mind here is the advice of St. Francis of Assisi to his brothers to go out into the villages and market places to bear witness to the message of salvation, and, if necessary, to use words.

Averthanus L. D’Souza,
D-13, La Marvel Colony,
Dona Paula, Goa 403 004.
Tel: (0832) 2453628.