Augustine’s Way of Preaching

Augustine’s Way of Preaching

Introduction: Preaching in the 21^st Century

In 2010 a bishop from South Africa was very much concerned with his priests’ homilies and this concern came not from himself but from the people attending masses.

Bishop Mariano Crociata, the secretary-general of the Italian bishops’ conference, has said that many congregations’ minds are not sufficiently nourished by the quality of the homilies they hear at Sunday Mass. “Too often, sermons are just boring mush, unappetising fare, and certainly not too nourishing,” the bishop said, urging priests to pay greater attention to their sermons.[1] Moreover, it’s a common stereotype and assumptions that some homilies delivered are extra-biblical or outside biblical context.

‘The problem seems to extend across the world.’ Consequently, there had been numerous means to at least help and equip priests in delivering homilies at the altar. There are also aids to support preachers develop their preaching style through the availability of technology. As the life of the Church continually tries to explore new means to preach the Word of God, so let us re-examine the kind of preaching that was developed in the past particularly in the time of Augustine. Perhaps this is a way of revisit in order to know the kind of preaching Augustine delivered. We might as well get a little piece of advice and inspiration from this great father of the Church.

The intent of this short paper is not to solve the perennial problem of preaching but rather to give a little exposition of how Augustine defined the meaning of preaching in his time.

Augustine’s Preaching

In the early life of the Church, the task of preaching was normally entrusted to a bishop. It is a primary and important responsibility of a bishop since he is seen as the spiritual link between the apostles and the contemporary disciples of the period, like that of Augustine, the bishop of Hippo.

What did Augustine preach?“Augustine’s preaching is Christocentric.”[2] According to Doyle this is the thematic concept of all of Augustine’s sermons. He could be Theocentric or anthropocentric yet his preaching always runs on the salvific act of Christ. He further adds that Augustine reflects again and again on the central importance of the Word made flesh in John’s Prologue more often than any other biblical text. In fact over 1000 times in his surviving works that he used this term repeatedly.[3](S. 187; 189; 212; 215; 272,1). As William Griffin quotes Pope, author of Saint Augustine of Hippo, ‘It was the Bible all the time’ that Augustine preached.” “It is the quarry for all his doctrine; it is the Word of God that feeds his soul and out of which he ‘provides old things and new’ for the spiritual needs of his flock.”[4]Augustine as preacher acclaims that “They aren’t my sermons, anyway; I only speak at the Lord’s command” (S. 82,15). And also he is only a caretaker of the Word of God and it’s not about himself or even ideas. (S. 114,1)

            How did Augustine do his preaching? There is an estimate of 8,000 sermons that Augustine preached in his priestly and episcopate life, which is according to Verbraken that includes Saturday and Sunday liturgies, daily liturgies of Lent and Eastertime and not to mention sermons in honor of saint and martyrs.[5]With this given figure, we can picture an image of Augustine as a ‘long-winded’[6] preacher. According Alvarez, OSA “mahahabaangkanyangmga sermon, umaabothanggangdalawa o tatlongarawnakabanata!Bihirang-bihira and maikling sermon niya (tuladng S. 320 at S. 321) natumagalnangdalawang minute langyata dahlia siya ay may sakit noon!”[7] Moreover, scholars have estimated that the average length of his sermons ranged from a half-hour to as long as two hours in some instances.[8]

 [This article is not yet done.]

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[1]http://www.scross.co.za/2010/01/preaching-problem/

[2] Augustine, The Works of Saint Augustine, A Translation for the 21^st Century: Essential Sermons, transl. Edmund Hill, OP, ed. BonifaceRamsey, (New York: New York Press, 2007), 13.

[3]Ibid., 13.

[4] Augustine, Augustine of Hippo: Sermons to the People, trans. And ed. William Griffin, (New York: Doubleday, 2002), xxiii.

[5] Pierre-Patrick Verbraken, “Saint Augustine Sermons: Why and How to Read Them Today?” Augutinian Heritage 33 (1987), 110-122. This work was quoted by Daniel E. Doyle, OSA, who wrote the introduction and Notes inAugustine, The Works of Saint Augustine, A Translation for the 21^st Century: Essential Sermons, transl. Edmund Hill, OP, ed. Boniface Ramsey, (New York: New York Press, 2007), 13.

[6]Ibid.,13. 

[7] Emmanuel Czar Alvarez, OSA, “Paanoba mag-Sermon?” in In Deum (Quezon City: Pacifico F. Manalili Printing Press, March 2011), 25. 

[8]The Works of Saint Augustine, A Translation for the 21^st Century: Essential Sermons, 13.

The Augustinian Mission at the United Nations-Talk

Santo Niño de Cebu: A symbol of a child-God

Santo Niño de Cebu: A symbol of a child-God

Image of Santo Niño de Cebu

The Sto. Niño that was brought by Magellan is pictured like a little child wearing a long-sleeved silk shirt accented by a bib or lace ruff is worn with a gold embroidered vest over pantaloons. A sash and belt, knee-high leather boots and a cape of rich brocade complete the princely look.

Various interpretations had been labeled to the clothes and accessories of the Santo Niño and also its gesture. According to Ferrales, the Child Prince holds the kingly emblems. The crown signifies sovereignty and possession of all the material wealth of the empire. The scepter represents martial power and the right to dispense justice. The orb conjures two images at once: the dominion of the Niño over the world of creation and the sovereignty of Spain over a large territory of the globe in its role as defender of the Catholic Faith.[1]

            This interpretation was contextually based during the Spanish era. However, new interpretations may be considered as time had passed. The image of Santo Niño de Cebu, if deeply contemplated, does not only remember or taught us how to become a child in order to enter the Kingdom of God. Its clothing and accessories can tell us the entire life of Jesus. We can still view the totality of Jesus even though through this image of a child.

            Red Cape – stands as the passion and death of Jesus Christ. In the liturgical color, red is the color for martyrdom.

            Inner white robe – is a symbol for resurrection like the Easter Jesus.

            Crown - is a symbol of the kingly ministry of Jesus Christ. He is the kin

            Size of a child – is a symbol of our being children of God. Jesus was a child of God that called him a son of God.

            Orb – may be interpreted the same as God’s dominion over the world of creation.

         Right hand – (two fingers, middle and pointing finger, are pointing upward as the two natures of Christ and the three remaining fingers are closed, which stands as the three persons of God.

            Scepter – may stand as the authority over the entire world.

Above all these representations, we can assert that the image of Sto. Niño is a total representation of the entire of Jesus Christ. He is indeed a symbol of a child God. I mean here not only a little Jesus but also as an adult child of the Father.

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[1] Ferrales, 13. 

Historical development of the devotion to Santo Niño de Cebu

  

I. Historical development of the devotion to Santo Niño

A. Before 1521: The beginnings of the devotion to the Niño-Christ

The devotion to the Christ seems to have started in the Western Church as a shift from the pagan festivities of the Sun and of the New Year, but such practices as the Crib and other representation of the Holy Family did not come until the Middle Ages, with Saint Francis of Assisi[1] in 1223 and later on, in the 16^th century with St. Theresa of Avila. The former created a crèche, the sentimentalized belen that become part of the traditional Christmas, depicting the Babe in a manger, around whom were arrayed Joseph and Mary, the cows of the stable, the shepherd and their sheep, the gift bearing three Kings and their camels, angels singing alleluias, and the bright Star of the East shining above them.[2] While on the other hand the latter, St. Theresa of Avila, propagated the devotion to the Child as King. The image of the Child said to have dressed up in the raiment of the Spanish king. The King Child is also said to have been the model for the statue in wax of the Infant of Prague, the world’s most famous representation of the Holy Child.[3]

Saint Augustine: Man, Pastor, Mystic

Saint Augustine: Man, Pastor, Mystic

By Agostino Trape

I.        Summary:

This book was designed and written in a more fashionable way of presenting the life of Augustine as a man, pastor and mystic. Generally, he is a man by being a searcher for truth as he joined various groups in order to fill the empty vessel of human happiness. Agostino Trape in part I of the book presented it well by giving us a picture of the attitudes, behaviour, approach of Augustine in these groups, such as the Manichaeanism, Platonism, Pelagianism, Skepticism, and Astrology and even Catholicism. Augustine is also like no other human being who can be sinful, angry, doubtful, unsatisfied, happy, sad, broken hearted, courageous, friendly, intelligent and many more. He was sad when his beloved friend died. He was friendly when he had friends like Romanianus, Symmachus, Alypius. He was unsatisfied when the groups he joined could not answer his questions. He was intelligent for he was a lover of wisdom. He was a sinner when he stole a fruit while still a child.

RULE, V, 33-36 accompanying a sick brother

 The Rule 

Chapter V,  33-36

"Accompanying a sick brother"

The part of the Rule which I read a while ago speaks something about the precepts on clothing and taking baths especially on the sick. From the book of Athanase Sage, AA, he divided chapter V of the Rule into four thematic parts, namely, first, “within the monastery” that covers only paragraph 30; second “The golden rule’ that discusses paragraphs 31 and 32; third, “Outside the monastery” that covers 33 to 36 and fourth, “various duties”, which speaks about paragraphs 37-40. Based from this pattern, Sage tells us the first process of interiority, which is from interiority to exteriority or shall we say “within the monastery” moving towards “outside the community”. The Rule, otherwise, is undoubtedly written logically by Augustine. Thus, with this ample time, let me share to you my reflection on the third thematic part, which is a precept about “outside the community”.

The Confessions of St. Augustine: What is the Genre of this Work?

This is an article commentary and reflection I made when I was still a postulant, way back 2009)

The Confessions of St. Augustine: What is the Genre of this Work? (author:Frances Young )

The uniqueness of Augustine’s The Confessions is undeniably a note worthy autobiography. He did not only attempt to tell a story of his colloquial personal experience but he also went deeper into his personal character, as one of God’s creation. This is not just a confession of his misspent youth, together with testimony to God’s providential rescue and celebration of conversion to a new life but, if ancient language would tell us, it is about confessing to God and meant of praising or extolling divine nature. 

Augustine on Prayer by Thomas Hand

Summary:

Thomas Hand presented his exposition on Augustine on Prayer in a simple yet vivid understanding of prayer. It was basically a compilation of the thoughts, words, and prayers of St. Augustine. As we all know Augustine don't deal specifically or write a certain concept in just one book or letter. His concepts are scattered in all his works. Thus, in the case of Thomas Hand, he definitely is well oriented and right to publish this book. He made it look easier for his readers to read and understand the view of Augustine on Prayer. Augustine may have lived hundreds of years ago yet his thoughts do still make an impact to the new generation.

Hand began his book by looking back to the very nature of man as searcher for happiness. He established the scaffolding of prayer through deepening and knowing the desires of Man. Human beings had been searching for true happiness since time immemorial yet still undiscovered. For Augustine true happiness won't be found in this earthly city. Possession of temporal goods may make man happy yet not eternally. Jesus Christ taught it to his disciples and Augustine affirms it. For Augustine man can only possess happiness when he finds rest from his God. In order to reach out to God one must pray to him. "knock and it shall be open unto you" and "ask and you shall receive", Christ said. "Prayer is the language of the soul's yearning for God."

What is Prayer?

What really is prayer?

What really is prayer? “Your prayer is your conversation with God” (En. Ps. 85,7). Adolar adds that in every right prayer is a two way conversation with God, even when it so often seems we alone are speaking, to a certain degree, in void.

What does praying mean? Augustine described prayer above all as an act of love. He sees the soul of prayer as a never ending longing of the inner person for God and life eternal. In a sermon he states: “The longing of the heart is a constant prayer. If you have an unceasing longing for God, then you also pray unceasingly.” (Sermon 80,7) On the other hand prayer grows mute when the heart’s longing turns cold, when a person up loving. This longing of love then decides the worth of Prayer.

A common prayer life is not possible without an established order of things. In the earlier Egyptian monasteries a fixed time schedule during the day for prayer was unknown. Manual work and prayer were carried on together.

Commentary on the Rule 3,15

"When you come to table, listen until you leave to what is the custom to read, without disturbance or strife. Let not your mouths alone take nourishment but let your hearts too hunger for the words of God." (St. Augustine, Rule 3,14)

One of the many interesting characteristics of an Augustinian community is the value of common meals. It is in meals that many things are happening. Actually there are many images we can identify, which is very significant in our lives as Augustinians. Let me mention some of those images. Common meals had been an avenue of our mixed emotions. It is a place of place of our joys and sadness. It’s a meeting place of people coming from different regions. It’s a place where people just come and go. It is also a place where we laughed together sometimes so loud and sometimes normal. We sometimes share on the table our corny jokes and even green jokes. We share on the meals our personal backgrounds in life, like our past works and life in high school. We also share our resentments from our professors. We even share our dreams in our sleep. There are also times that in a split of a second silence come in the middle of the meals. We then say “Aba dumaan ang Dios”. We don’t know why but we suddenly laugh all together because of the candid moment. And, it has been a place of some heated debates and arguments. These are just some of the many images of common meals. It is like a rainbow in the sky, which very colorful. However, there is one image of community meal that I’d like to emphasize tonight. Common meal is also a place where we meet people whom we don’t like much. Whether we like it or not we can’t but to share a table with them. Right? So what's your attitude about it?

Fostering brotherhood within the Community

            One aspect in seminary formation that needs to be developed is the sense of brotherhood or fraternity. Unlike the conventional definition of a fraternity which is always associated to being a gangster, Augustinian spirit of brotherhood is very much different. Most of the youth today join groups like this because they want to feel the love they’ve been looking for since it’s missing within their family circle.  Eventually, some are lead astray as they go along with the demands of the brotherhood which are sometimes harsh and painful. Within that kind of brotherhood they are chained by bond that when a brother is hurt they will immediate retaliate. Why do they retaliate? It is because they recognized the need of their brother. They know who is weak in their group and on their very best they do everything to protect and help their brother. My point here is that within their group they know the weakness of their fellow.  They may have just interpreted the other meaning of brotherhood, but have the spirit of the importance of brotherhood.

January Article - Community of friendship and love

Augustinian Professed brothers on their retreat in Tagaytay.

For Augustine to achieve a perfect community one must create an atmosphere of love and friendship. As the Ratio Institutionis 29-30 would elaborate it more clearly, which says, “(29) Community is the fruit of charity and is expressed in friendship which brings forth and nourishes loyalty, trust, sincerity and mutual understanding…(30) Friendship in Christ not only favors the development of each one’s personality, but it also increases freedom in the community itself, in which a healthy openness of mind fosters dialogue and enjoys a necessary autonomy with which to serve God better…” We can think then that this is the foundation needed in order to achieve the ‘friendship in Augustine’ in the community. What is this friendship then that turned to be the root of building a community? Let me share this wonderful song that would help us in defining what friendship is. But, I’ll just pick the lines that had struck me since it would take space if I write the whole piece.  

Commentary on the Rule of St. Augustine

     In the book, The Religious life according to St. Augustine, Sage AA presented to the readers the two dangers that can be found in paragraphs 5 and 6. First is the danger of pride that the rich might feel towards himself, who had surrendered all possessions and the second is the danger of envy that the poor might feel, who had nothing to surrender materially. As a cliché would say “sometime, Pride lurks in good works” If not properly reminded by these dangers, what community life would be like if there were to find both rich and poor, the ‘haves’ and ‘have nots’, the privileged and the not so privileged. Envy and jealousy, as well as pride, would quickly take over and dominate. From the expositions on Psalm 131,5, I quote “Because of these possessions there exist individualism, egoism, jealousy, competition, avarice, quarrels, and fights… Do we quarrel over the things we hold in common?” In short my dear brothers, material possessions are the very source of division. Maybe this is the reason why Augustine wrote this reminder on the spirit of poverty at the very first chapter of the Rule. In case you forgot, Augustine said, “Those who owned something in the world should be cheerful in wanting to share it in common once they have entered the monastery.” “But they who owned nothing should not look for those things in the monastery that they were unable to have in the world.”

In addition, van Bavel in his “The Basic Inspiration of Religious Life also supports the assertion of these dangers by saying that Augustine did not only speak exclusively to material goods. The heart is involved as well, because anyone who is materially poor can be consumed by greed. And someone who is materially rich can have the attitude toward life of a poor person.

         The positive signs are emphasized here by St. Augustine mainly “cheerfulness in giving” on the part of the rich and the absence of a desire to acquire things on the part of the poor.

         As a whole Augustine made a very profound message to his community with regards to the actions and attitudes of his brothers. But that was a hundred of years ago. According to some friars, this practice has been an obsolete according to them if only we are to strictly observe them. But they also say the act may be obsolete but the spirituality of the precepts is still present. Theodore Tack was able to extract the spirituality of these Paragraphs that it is still useful. In if Augustine were Alive, he wrote four concepts that are addressed to the problems of our time, namely, alienation, solidarity helplessness and dependence. Just to elaborate one, our dependence to the technology has unconsciously destroying our relationship to God. Individualism, egoism, jealousy, envy, quarrels and fights are disclosing which are affecting our relationship between each other. (I’ll leave it to you to think of what are those things that I’m referring to). To deal this kind of problem, allow me to quote from the Constitutions 29, “…to practice poverty is through a sense of responsibility and love that comes both from the individual and from the community. And of course, let us not forget to ask from the source of our vocation, who has been guiding us in our journey all this time, GOD.

          To end this annotation, let me quote from the Ratio Institutionis, which puts it: This vow means more than receiving goods from the community. It includes also a creative attitude towards material goods and their management: care for the goods of the community, their distribution, personal stewardship and responsibility for goods entrusted to the individual. (RI, 35)