25th Anniversary Issue

Theology of Preaching

The Word Entrusted to all the Baptized and the Power of the Spirit

by Mary Catherine Hilkert, O. P.

Mary Catherine Hilkert, O. P., a member of the Akron Dominican branch of the Order of Preachers, is Associate Professor of Theology at the University of Notre Dame. Her new book, Naming Grace: Preaching and the Sacramental Imagination (1997) is now available in paperback from The Continuum Publishing Group in New York.

While a charism for public proclamation of the gospel is a gift given to some members of the one body for the benefit of all, the desire and gift for hearing the Word of God is given to all the baptized.

In 1922 the Reformed theologian and pastor Karl Barth identified a passionate longing found among all who hunger to hear a word proclaimed that offers meaning and hope in their everyday lives. He reminded preachers:

The whole liturgy says: God is present. The whole situation witnesses, cries, simply shouts of it even if in the minister or people there arises questioning, wretchedness, or despair . . . But what does "God is present" mean in the face of the great riddle of existence? . . . Is it true? ­­this talk of a loving and good God who is more than one of the friendly idols? . . . A passionate longing to have the word spoken that promises grace is the desire of every church­goer no matter how they express their want in so-called real life. 1

The desire of hearers of the word for "a word that promises grace" is already the work of the Spirit preparing the community to hear and respond to the mystery of grace in their midst. As the very structure of Fulfilled in Your Hearing, the 1982 statement of the United States' Bishops on the homily in the Sunday assembly, reminded us, the gathered assembly of faith provides the starting point for reflections on the mystery of preaching, in the Christian community.

In the Pentecost narrative, for example, we often focus on the "tongues of fire" that fall on the preachers, but it is quite clear that the "strong driving wind" of the Spirit is active throughout the community as well, assembling the many diverse members into one body and opening their hearts and minds to hear and respond to a challenging message. If our theologies of preaching begin with what the preacher does we can miss an equally important aspect of the mystery of preaching: what the Spirit of God makes possible when the community of faith listens to the proclamation of the word of God with open hearts and spirits searching for "a word that promises grace." Not only preachers, but also all the rest of the hearers of the word, are anointed at baptism into the priestly, royal, and prophetic mission of Christ and charged to "announce the Good News of Jesus Christ to all people everywhere." 2

This is not to deny that in a real way the word of God is mediated and enfleshed by preachers, both lay and ordained, who are called to embody and express that "word of life" in spite of the limitations and fragility we "earthen vessels" all share. Rather it is to emphasize that God's word will not return void, that God's Spirit is infinitely creative, and that while a charism for public proclamation of the gospel is a gift given to some members of the one body for the benefit of all, the desire and gift for hearing the word of God is given to all the baptized.

If we believe this, then one of the roles not only of the bishops and presbyters, but of anyone entrusted with a charism to preach, is to search for ways to enable all the baptized not only to hear, but also to speak, the "word of grace" entrusted to them. It also means that some kind of response to preaching is important not only because communication theorists tell us that "what is communicated is what is heard" but also because the Holy Spirit does not stop speaking when the preacher does.

At times, of course, there will be resistance from the community to the radical challenge of the gospel. As Salvadoran Archbishop Oscar Romero reminded us not long before his assassination in 1980:

A church that doesn't provoke any crisis, a gospel that doesn't unsettle, a word of God that doesn't get under anyone's skin, a word of God that doesn't touch the real sin of the society in which it is being proclaimed, what gospel is that? ...Those preachers who avoid every thorny matter so as not to be harassed, so as not to have conflicts and difficulties, do not light up the world they live in.3

But there can also be a "negative response" or even a "vacant response" that is a sign that the "word entrusted to the church" has not yet been heard. When difficult texts are ignored, when biases from the cultures in which the gospels originated are named as "word of God," or when texts are preached in a way that does not capture the authentic freedom of the gospel, the Spirit of God can and does empower resistance and an "alternate hearing" within the community of faith. The baptized are not passive recipients of whatever message is proclaimed. Rather, even when preaching is prophetic and profound, the preaching event is not meant to end with the words of the preacher. Rather those words are meant to serve the community by leading all the baptized into deeper reflection on, and participation in, the mystery of life and death into which we have been baptized.

New dimensions of what we have traditionally named "the power of the Word" come to light when we reflect on the mystery of preaching from the perspective of "the power of the Spirit" moving throughout the world and active in the life of the Christian community leading us together to embrace the "Word of truth and life."

1 Karl Barth, "The Need and Promise of Christian Preaching." in The Word of God and the Word of Man, trans. Douglas Horton (New York Harper and Brothers, 18S7) 107­09.

2 Easter, Preface 1, Consecratory Prayer over Chrism; Blessing of Water, Form C

3 Oscar Romero, The Violence of Love: The Pastoral Wisdom of Archbishop Oscar Romero, trans. and comp. James R

Brockmen (New York: Harper and Row, 1988) 64.

Catechetical Preaching and the Truth that Never Fails

by Fr. J.M. Sullivan, O.P.

Saint Gertrude Priory

7630 Shawnee Run Road

Cincinnati, OH 45243

"Christ gave apostles, prophets, evangelists, pastors and teachers in roles of service for the faithful to build up the body of Christ, till we become one in faith and in the knowledge of God's Son, and form that perfect man who is Christ come to full stature." (Eph. 4: 11­13)

The one "role of service" which unites this varied group of apostles, prophets, evangelists, pastors, and teachers is nothing other than preaching itself. Saint Paul thereby reveals clearly the sole purpose of preaching, i.e., "to build up the body of Christ." Preaching makes known the hidden wisdom of God. Preaching explains the truths of the Faith. Thus we come to know these divine truths and through them come to know the inner recesses of the Lord Himself. The Church while she remains in this world needs preaching in order to be formed into that "perfect man who is Christ."

Preaching remains the very heart of the Church's life. It was made so by the command of Christ Himself. As Dei verbum, #7 reminds us:
Christ the Lord, in whom the whole revelation of the most high God is brought to completion, commanded the apostles to preach the Gospel to all mankind. The apostles were to proclaim it as the source of all saving truth and afl moral discipline, and in so doing to communicate the gifts of God to men.

One can conclude therefore that without preaching the Church would be left without the Gospel ­ without a guide to all moral discipline ­ without a knowledge of all saving truth ­ even without an intelligent reflection on the Faith. In the words of Saint Paul to the Romans (10:17): "Faith comes from what is heard, and what is heard comes through the word of Christ." Without something being preached, nothing could be heard.

The Catechism of the Catholic Church, #1222, reinforces the importance of preaching: "The preaching of the Word is required for the sacramental ministry itself, since the sacraments are sacraments of faith, drawing their origin and nourishment from the Word." The preacher each time he preaches draws from not only his own personal experience of the Faith, but also from the living Tradition of the Church. He builds up the People of God each time he preaches because he is drawing the Church deeper into the mysteries of Christ.

In the home, the work place, and even in the market place, Christ is waiting to be proclaimed not as one of the many options to choose from, but to be preached as He alone is - the Way, the Truth, and the Life...

Presently we find ourselves in an age which desperately cries out for a renewal in preaching. It seems that recently we have been "carried away by all kinds of strange teaching" (Heb. 13:9). In one word, many in the Church no longer seem to revere the "sacredness" of preaching. By using the term "sacredness" I am referring to the holy things that are truly communicated through the mouth of the preacher. Holy Preaching, as a movement of God's grace, brings about many realities: hearts are filled with joy...thanksgiving is made to God...the believer is filled with a new love and desires to study the Faith more intensely...a new moral life if begun...and they themselves become evangelizers.

Asking ourselves about the present state of preaching we might just as well question the present state of the Church. In Redemptoris Hominis, #10, Pope John II highlights the life of the Church as:
The Church's fundamental function in every age and particularly in ours is to direct man's gaze, to point the awareness and experience of the whole of humanity towards the mystery of God, to he/p all men to be familiar with the profundity of the redemption taking place in Christ Jesus. In this endeavor man's deepest sphere is involved ­ we mean the sphere of human hearts, consciences, and events.

This great mission of the Church, however, is not presently being lived. The tragedy is primarily due to a failure in preaching. Homilies have now become opportunities for priests to report on what has happened during the previous week or worse yet, a stage for which to rehearse jokes and riddles better saved for Communion breakfasts. Preachers have lost the understanding that the preached word is holy and sacred ­ a reality to be revered. By the preached word, men and women are built up in their Faith, they are guided in their daily lives, and enabled to face the secular culture with the unique perspective of Christ Himself.

Saint Paul reminded the Corinthians: "God has entrusted the message of reconciliation to us. This makes us ambassadors for Christ, God as it were appealing through us" lil Cor 5: 19­20). Preachers need to be reminded that they themselves are not the only ambassadors, they are training their parishioners to be ambassadors as well. In the home, the work place, and even in the market place, Christ is waiting to be proclaimed not as one of the many options to choose from, but to be preached as He alone is ­ the Way, the Truth, and the Life.

The Holy Father has heralded the present age as that of the New Evangelization. This age of the New Evangelization is one, as he describes it, which needs to catechize the already converted. In his apostolic letter, Catechesi tradendi, #19, Pope John Paul II writes:
The specific character of catechesis, as distinct from the initial conversion bringing proclamation of the gospel, has the twofold objective of maturing initial faith and of educating the true disciple of Christ by means of a deeper and more systematic knowledge of the person and message of our Lord Jesus Christ.

Presently there abounds great ignorance concerning the Faith. This is, l believe, due primarily to a specific lack in catechetical preaching. Catechetical preaching opens up the essential truths of the Faith, so that they might be known and loved.

In a recent poll (April, 1994) conducted by CBS News and the New York Times, it was shown that of self-identified Catholics only 33% professed a belief of the Real Presence of Jesus Christ in the Eucharist. The remaining 66% settled for believing that it was "merely a symbolic reminder." Arguing the poll tactics or questions asked does not serve the task at hand; arguing for solid catechesis and Catholic apologetics does. Catechetical preaching emerges as the solution to these areas of doubt and uninformed "dis­belief ."

Catechesis is central to the life of the Church. Catechesis enables the Church to "examine the reasons for belief." It is this reflection which guides the Church in understanding the person of Christ and therefore the person that each Christian is called to become in Him. Catechetical preaching can even be seen as the thread which binds together the many aspects of the Church's life. As it is found in the Catechism, #6:

While not being formally identified with them, catechesis is built on a certain number of elements of the Church's pastoral mission which have a catechetical aspect that prepare for catechesis, or spring from it. They are: the initial proclamation of the Gospel or missionary preaching to arouse faith; examination of the reasons for belief; experience of Christian living; celebration of the sacraments; integration into the ecclesial community; and apostolic and missionary witness.

Thus we need to devote considerable effort in restoring the awareness of the importance of catechetical preaching. This effort will enable the faithful to realize what has already been given them and indeed to go in search of morel Saint Paul's words are encouragement enough for what is at stake: "Watch yourself and watch your teaching. Persevere at both tasks. By doing so you will bring to salvation yourself and all who hear you" 41 Tim 4:16).

Veteran Homiletician, Fr. Wazank Celebrates 25 Years of Teaching Preaching

In September of 1998, Sulpician priest, Robert P. Waznak, will have completed twenty­five years as a professor of homiletics. Fr. Waznak received a Ph.D. in Rhetoric/ Homiletics from Temple University. He has taught preaching at St. Mary's Seminary and University in Baltimore, MD, The Catholic University of America in Washington, DC, and was visiting professor of preaching at Princeton Theological Seminary. Since 1980 he has taught at Washington Theological Union in Washington, DC. He served as first president of CATH (Catholic Association of Teachers of Homiletics) and currently serves as Secretary/ Treasurer of Societas Homiletica, an international group of homiletic scholars. He also serves as co­editor of New Theology Review. Fr. Wazaak has written numerous books and articles on preaching. His latest book, An Introduction to the Homily, will be published by The Liturgical Press in the fall of 1998. Fr. Waznak's silver anniversary as homiletics professor coincides with the twenty­fifth anniversary of the founding of the National Institute for the Word of God. That is why The GoodNews Letter thought it fitting to interview this veteran homiletician.

Why another book on the homily?

I thought the time was ripe. After twenty-five years of teaching preaching and conducting many workshops for homilists, it seemed like a good time to put my research and experience into a book which I hope will have an impact on our understanding of the homily today. Thirty-four years have passed since the Second Vatican Council first gave us a definition of the homily for our times. That definition came in the first document of the council, Sacrosanctum concilium. The council was still young. Not all of the fathers of the council were on the same page when it came to an understanding of the homily. That is one of the reasons why we find the word "sermon" and the word "homily" used in the same document.

Fifteen years ago, the National Catholic Conference of Bishops' Committee on Priestly Life an Ministry issued a document entitled, Fulfilled In Your Hearing: the Homily In the Sunday Assembly. This splendid document certainly builds upon Sacrosanctum concilium's understanding of the homily but also advances our appreciation of the homily by highlighting the "reading of the signs of the times" motif found in the last document of the council, Gaudium et spes. My new book begins with a history of the homily. It includes the theological insights of Vatican II, Fulfilled in Your Hearing, and the insights of biblical, theological, liturgical, and homiletic scholars. Before we can begin to know how to preach a homily, we must come to terms with what a homily is.

In An Introduction to the Homily I have tried to produce not another "how to" book but a work that seeks to glean the pertinent literature in order to lead to a practical understanding of what the homily is and what it is supposed to do. The book was not written primarily for homileticians but to provide "sound theory" for homilists striving to improve their preaching. The design of the book is synthetic. It was written as an introduction to the homily, especially for students, teachers, and liturgists in the Roman Catholic preaching tradition.

Does your new book contain a workable definition for today's homilists?

It does. I begin with the definition found in F.l. Y.H.: "a scriptural interpretation of human existence which enables a community to recognize God's active presence, to respond to that presence in faith through liturgical word and gesture, and beyond the liturgical assembly, through a life lived in conformity with the Gospel" (29). F.l. Y.H. offers us a fresh understanding of the homily since it shifts the meaning from instruction to interpretation. The document makes a dramatic shift from the instructional language, found in some normative documents of the Church and contemporary homiletic authors, to a description of the homily as an interpretive act. This new shift helps us to name grace not only in the liturgy, but in our world of limitations.

Besides this working definition of the homily, I explore five characteristics of preaching that were restored from the ancient tradition by Vatican lI's retrieval of the homily: t1 ) biblical, (2) liturgical, (3) kerygmatic, (4) conversational, and (5) prophetic.

Is there a theology of proclamation presented in your new book?

Yes. The image of the preacher as interpreter found in F.l. Y.H. echoes my appreciation of Karl Rahner's understanding of "the liturgy of the world." In his theology, the preacher's task is to reveal a hidden God, to trace the footsteps of the Trinity in the midst of ordinary, daily life. Rahner believed that the homilist was called not so much to offer information about God but to reveal the God already present in people's lives. Criticizing sermons that dogmatized and moralized, he believed that the reason many people leave the Church is "because the language flowing from the pulpit has no meaning for them; it has no connection with their own life and simply bypasses many threatening and unavoidable issues."

I have also been influenced by the theology of proclamation presented by Mary Catherine Hilkert, O.P. {See her fine book, Naming Grace: Preaching and the Sacramental Imagination, New York: Continuum, 1997). Hilkert builds her theology of proclamation upon the work of Rahner's "world of grace" and Edward Schillebeeckx's "contrast experience" to demonstrate how revelation is located within human experience. This sacramental approach to revelation very much resonates with what we are told in F. l. Y.H.: not to interpret Scripture but to interpret human experience through Scripture.

I mentioned earlier that before we begin to ask how to preach a homily, we must know what a homily is and what it is supposed to do. Speaking of a theology of proclamation reminds me that homilists must concern themselves not only with the how to and the what of the homily but who is God and where is God? The people who make up our Sunday assemblies believe in God but are searching for who is God and where is God. Unless we preachers have wrestled with these questions from the depths of our personal faith experience, our homilies will not do what they are supposed to do: lift up our hearts to God and help us to live God's new order.

Besides the what, who, and where, does your book also deal with the how­to of preparing and delivering homilies?

Yes, I do so in the last chapter which contains 29 questions homilists have asked me over the past twenty-five years. My responses are built upon the theoretical material presented in preceding chapters of the book.

Could you offer a sampling of some of those questions?

Here are a few:
Is there a surefire method of homily preparation you can recommend?

How do we preachers develop the picture language of the poet? Could you demonstrate a practical way of avoiding the abstract language of the teacher and the herald?

Where does one get fresh stories, images, illustrations? (I think this is my favorite question!)

I usually know how I'm going to begin a homily but I often don't know how to come to a graceful conclusion. Could you give us some hints on homily endings?

I still don't understand the difference between a funeral homily and a eulogy. How do you make the distinction?

What's the latest concerning homilies for children?

I have heard you highlight the prophetic aspect of the homily. But often I'm fearful of being a prophet in the pulpit. I don't want to offend people or put unnecessary burdens on their already weary backs. Any suggestions on how I should handle my role as prophet7

What is the Catholic Church's position on laypersons preaching the homily?

Given the complexity of today's liturgical assemblies, i.e., people of various ethnic and economic backgrounds and also conservative, modern, and liberal persuasions, how can a preacher possibly attend to all these people in a single homily?

Thank you, Fr. Waznak, you certainly have whetted my appetite for An Introduction to the Homily. Congratulations to you on the occasion of your new book and your silver anniversary teaching homiletics.

Thank you. And congratulations on the National Institute's twenty­fifth anniversary.

WE RECOMMEND...

The Homilist's Guide to Scripture, Theology, and Canon Law by Father John Burke, OP and Father Thomas P. Doyle, OP. This book draws on all contemporary documents including the Code of Canon Law to guide ordinary ministers of preaching: bishops, priests and deacons. Homilist's Guide is available from the National Institute for the Word of God for the price of $12.95 per copy. (Pueblo, 1987).

Companion to the Prayer of Christians: Reflections and Personal Prayers by Father John Burke, OP. This companion book to the "Prayer of Christians" or the Divine Office, provides a distinct focus for each psalm and connects the meaning of the psalm with our personal lives. This Companion will help you understand the psalms and see their relevance to your daily life, and, with such a perspective, it will carry you through even the greatest trials with hope. Available from the National Institute for the Word of God for the price of $6.95 per copy. (Liturgical Press, 1 995).

Preaching the Just Word by Father Walter J. Burghardt, SJ. In this book, Father Burghardt discusses why we must apply biblical justice ­ not merely legal justice ­ to matters concerning the poor, the oppressed and the marginalized. Father Burghardt advises other preachers that their sermons need not provide answers to the problems, but should instead sensitize awareness of social issues and show their religious importance. Preaching the Just Word is available from Liturgy Training Publications for the price of $22.50 per copy.

Fr. Burke Reports . . . Third National Conference on Preaching a True Success

By Lori Brower, Editor

Father Burke, OP, was eager to report back to me on the success of the Catholic Coalition on Preaching's Third National Conference that took place this past September 21­24, 1997 in Cincinnati.

When asked his overall impression of the Conference, Fr. Burke's first reaction was "inspiring!" He went on to express how much people are both hungry and enthusiastic for the Word of God. "The conferences are wonderful precisely because diverse people come together for the avowed purpose to renew preaching." Not only do the participants express hunger for the Word of God, but they commit themselves personally to the renewal of preaching. The participants represent a variety of backgrounds and interests ­ priests and their daily ministry, sisters who are seeking greater opportunities of preaching, deacons, as well as lay men and women ­ all who feel they are given a gift and want to exercise and use that gift.

Father Burke specifically recalled several presenters and their contributions. He emphasized that Father Walter J. Burghardt, SJ, "added a dimension of passion to all these events. His theme of "Fire in the Belly" renewed a flame in me." In addition, Fr. Burke commends the wonderful preaching of Deacon Norman Horstman, who preached at a Service of the Word during the Conference.

The liturgies at the Conference were well constructed to allow many to preach by having several "Services of the Word" rather than daily Eucharist. Fr. Burke also adds that bthe Liturgy Committee is to be congratulated for the high quality of the liturgies and care with which they were crafted and executed . . . the music gave a "lift to the heart" as the word of God was celebrated."

When asked how these conferences are relevant to the daily preacher, Father Burke emphasized that it is a fatiguing process to preach daily for the priest, particularly when there is no feedback. Unfortunately, liturgies are generally not constructed for enthusiasm. Father Burke added that these conferences allow the daily preacher to renew a zeal for their own preaching and to gain insight that people are indeed touched by the preaching. Preachers also get instruction and stimulation for their own creative activity from the workshops at the conferences. "Each workshop had something to offer ­ they each inspired interesting, stimulating, and provocative thought.'" The Conference provided an opportunity for follow­up discussions, a concept particularly valuable for a preacher, namely, to get immediate feedback. Fr. Burke feels that preachers may at first feel threatened by this but in the long run find it valuable for further development in their own preaching.

What is in the future for the Catholic Coalition on Preaching? Fr. Burke feels that despite the great success of the Conference, the CCOP will have to discern what is best for the future, because they don't want to be identified solely with the conferences. Discussion is now taking place concerning a colloquium to be held in the Spring of 1999 focusing on the document Fulfilled in Your Hearing

The Institute Prayer

Heavenly Father,
Your Sacred Scriptures reveal the Good News that You love us.
You have chosen us to reflect that love more abundantly by professing Jesus Christ as Lord and Savior.
May the Holy Spirit so transform our lives that we increasingly proclaim the Good News to all creation.
We ask You this in Jesus' name. Amen.

NEWS BRIEFS

The National Institute for the Word of God and The GoodNews Letter are on the World Wide Web Come visit us at our address: http://www.WordofGodInstitute.org and find Fr. John Burke at BurkeOP@WordofGodInstitute.org !

The Secretariat for the Third Millennium and the Jubilee Year 2000 continues its publication of its newsletter Jubilee 2000. The newsletter is published six times yearly and contains information and resources for the Church's preparations for the Great Jubilee of the Year 2000. For subscription information, please contact:

Third Millennium Jubilee Year 2000

3211 Fourth Street, NE
Washington, DC 20017 www.nccbuscc.org/jubilee  

Is your parish interested in a Parish Bible Mission? Please contact the Word of God office for more information.

Announcement

The Instituto de Liturgia Hispana would like to announce their upcoming national conference on "Preaching the Social Justice Documents of the Church in a Hispanic Context." It will be held in San Antonio, Texas, at the Oblate Renewal Center, from Sunday evening, February 1, 1998 through Tuesday afternoon, February 3, 1998. The presenters are excellent, the accommodations are comfortable, and the city offers many possibilities for enjoyment, recreation and dining. The Instituto has attempted to keep the cost to a minimum so that as many as possible will be able to attend.

This Is a unique conference to teach preachers, Hispanic and non­Hispanic clergy, permanent deacons and laity in the Hispanic community how to preach the Social Justice documents of the U.S. Catholic Church. The conference will be presented in Spanish.

To receive a brochure, please contact:
Instituto de Llturgia Hispana

P.O. Box 29387

Washington, DC 20017­0387

Phone: (202) 319­6450

Fax: (202) 319­6449

Several of Father Burke's articles have recently been published: Don't miss the following:
"Preaching to Secular Humanists on Sunday," in Homiletic and Pastoral Review, May 1997, 59­65.

"Homily," in Our Sunday Visitor's Encyclopedia of Catholic Doctrine, Russell Shaw, ed. (Huntington, Indiana: Our Sunday Visitor Publishing, 1997) 294­296.

For a complete listing of Fr. Burke's articles and books. please contact the Word of God office.

The Catholic Coalition on Preaching, An Association of National Catholic Organizations, is constantly growing ­ 20 full members to dater If you would like more information on how your organization can become a member, please contact:

Catholic Coalition on Preaching

CCOP President

36600 Schoolcraft Road

Livonia, Michigan 48150­1173

Phone: (313) 432­5538

Fax: (313) 432­5333

For experience, I read.... For experience, l listen.... For experience, I see.... For experience, I try to participate.... Read, listen, see, participate. A rich basis for effective preaching. Not yet, however, a homilist... For the homiletic imagination, I have found four realities that ceaselessly kindle my fire: story, symbol, words and film.... Experience and imagination: rich bases for effective preaching. But not yet a homilist.... What motivates me, keeps me on fire, feeling deeply? Passion is not an emotion a preacher can fake, manufacture at will. Passion surges up in me despite of me.... Fire in the belly? The flame can ignite in homilists who "read and listen and see and participate in the world in which the congregation lives. " The flame can intensify in homilists who retell the Christ story in a modern idiom because they inhabit, live in and with symbols biblical and contemporary, because for them each word is real, is sacred, is powerful, is 1. The flame can burn red­hot in homilists who have been mesmerized by the earthly and risen Jesus, are madly in love with the saintly/sinful people before them, wait in anguish, on tiptoe of expectation, for the homiletic moment when they are privileged to share with God's hungry the bread of life that is not only, the Eucharist, but the word that has come to flame in them....

­excerpt is from an address given by Father Walter J. Burghardt, SJ, at Third National Conference of CCOP in Cincinnati this past September Full address, entitled, "Fire in the Belly: From Experience through Imagination to Passion,"can be found in Origins,October/6, 1997, Vol. 27,No. 18,pp. 311­316

Friends, when I came and told you the mystery

that God had shared with us, I didn't use big

words or try to sound wise. In fact, while I was

~ with you, I made up my mind to speak only

about Jesus Christ, who had been nailed to a

cross. At first, I was weak and trembling with

fear. When I talked with you or preached, I

didn't try to prove anything by sounding wise. I

simply let God's Spirit show his power. That

way you would have faith because of God's

power and not because of human wisdom

~ I Corinthians 2:1­5 ~

7he GoodNews Letter is publish three times a year by The National Institute for the Word of God. Story suggestions, news items, and correspondence are welcome and may be forwarded to the Editor.

The National Institute for the Word of God 487 Michigan Avenue, NE Washington, DC 20017 Editor, Lori Brower