Letter 6. To the Archbishop of Bourges

ON PREACHING.

Monseigneur, ^^4-

Nothing is impossible to love; and it is love which makes me — z. poor, incapable preacher myself— xmdertake to tell you what I think about really good preaching. I am not sure whether it is your love for me which thus calls forth water out of stone; or whether it is mine for you which causes a rose to blossom amid thorns. Forgive me this conceit: the figures of water and of roses are not appropriate to any Catholic doctrine, however poorly expressed. May God bless my undertaking.

I propose to consider preaching under four heads,

I. The preacher; II. The end or aim of preaching; III. The matter preached; IV. The manner of preaching it I. No one should preach who is not qualified to do so by, ist A rightful mission; 2nd. Good doctrine; 3rd. A good life.

I. As to mission, I will only observe that Bishops have more than an ordinary mission; they are the fountain-head, whereas other preachers are but as the streams which flow thereout; and the trust of preaching is solemnly committed to them at their consecrzu tion,* at which time they receive a special grace, which should bear fruit S. Paul exclaims, ‘‘Woe is imto me, if I preach not the gospel;”* and the Council of Trent speaks of preaching as foremost among episcopal duties. This thought should encourage us, inasmuch as God is our special Helper, and the preaching of Bishops has a value greater than that of other men. However abimdant the rivulets may be, men like to drink of the fountain-head.

2. As to doctrine, it must be pure, but it need not be learned. S. Francis, though a great and admirable preacher, was not learned; Cardinal Borromeo was very far from being a deep theologian, yet he worked wonders; and there are numberless similar instances. Erasmus (who was eminent in letters) says, that the best way of learning is to teach; by preaching a man becomes a good preacher. I will only add this. That preacher knows enough, who does not try to appear to know more than he really does: If we are unable to speak fittingly of the Mystery of the Holy Trinity, it is better not to attempt it: If we are not sufficiently

• In the Roman Pontifical, the consecrating Bishop presents the Bible to the Bishop who is being consecrated, saying, “ Accipe Evangelium, et vade, predica populo tibi commisso.*’ And in the English Consecration Office, in like manner, the Bible is given into his hands, with the words, “ Give heed unto reading, exhortation, and doctrine,” &c.

• L Cor. ix. 16.

/ learned to explain S. John's “In the beginning was the Word,” let us leave it alone; there are many other practical points to be treated, and we need not attempt everything.

3. As to a good life, it is as much a necessity to a good Bishop as to a good preacher. “ A Bishop must be blameless,” S. Paul says.* But both Bishop and preacher must aim at something more than avoiding mortal sin: they must shun venial sin, and even many acts which are not positively sin at all. S. Bernard says, “Nugse secularium sunt blasphemiae clericorum.”* A layman may lawfully indulge in games, field sports, and social recreations, which give rise to serious scandal in a Bishop, or other ecclesiastic. If men can say of the preacher, that he has plenty of time for amusement and is fond of it; it will avail little to teach and preach mortification and self-denial.... I do not mean but that some decorous recreation is allowable, but it should be used with the greatest circumspection; field sports are altogether forbidden, as also all superfluous expenditure in festivities, dress, or books; in Bishops I hold such to be seriously sinful. S. Bernard says, “Clamant pauperes post nos. Nostrum est quod expenditis, nobis crudeliter eripitur quidquid

• I. Tim. iii. 2.

® “What are mere trifles in the laity are blasphemy in ecclesiastics.’*

Google inaniter expenditur.” ■ How can we rebuke the world for its superfluities if we indulge in the like? S. Paul says that a Bishop must be given to hospitality/’ * but that does not consist in giving entertainments, rather in gladly receiving at his table all to whom such reception is due; and the Council of Trent orders that the Bishop’s table be frugal (“ Oportet mensam episcoporum esse frugalem.”) There are exceptional occasions, which discretion and charity will discover.

It is well never to preach without having first celebrated, or at all events having the wish so to do. S. Chr3rsostom says that the lips which have received the Blessed Sacrament are specially powerful against the devil. One seems to have more right then to use S. Paul’s words, Christ speaking in me; ” ^ one has much greater boldness, fervour and light, ‘‘ As long as I am in the world, I am the Light of the world,” our Saviour says.^ Most assuredly He Who is Light itself, gives us light when He dwelleth in us; and it was after the breaking of bread that the disciples at Emmaus had their eyes opened and knew Him.

At all events one should have been to confession, remembering David’s words, ** Unto the ungodly said God, Why dost thou preach My laws, and takest My

• “The poor cry out, That which you spend is ours, you cruelly deprive us of all you expend uselessly. ”

■ I, Tim. iii. 2. 3 II. Cor. xiii. 3. ♦ John, ix. 5.

covenant into thy mouth; " * and S. Paul, “ I keep under my body, and bring it into subjection; lest that by any means when I haye preached to others, I myself should be a castaway." “

II. The end or aim of preaching, and the means by which the preacher should seek that end. He must instruct and move his hearers — teach them concerning virtue, tcf love and practise it; concerning vice, to hate and shun it: giving light to the understanding, and vigour to the will. Thus, on the day of Pentecost, God sent tongues of fire upon the Apostles, that henceforward Apostolic lips might bear forth the message of light and warmth. Then again the preacher should please his hearers by the holiness of his doctrine, and by pious and suitable affections winning the soul to Heaven, but not by another kind of attraction, which merely tickles the ears — z. worldly elegance, or mere secular eloquence, curious expressions, fanciful words and narrations. All such I utterly reject for the preacher. Let him leave these to secular orators who do not preach Jesus Christ crucified, — “ Non sectamur lenocinia rhetorum, sed veritates piscatorum." S. Paul condemns ‘‘itching ears," and consequently those preachers who pander to their gratification. When a sermon is over I would not have the hearers go away saying. Oh, what a great orator! What a memory, what learning, what * Ps. L i6. * I. Cor. ix. 27.

eloquence! I would rather hear them say, How great a blessing; how necessary true repentance is; how Great, how Good God is. Still more would I accept their amendment of life as a tribute to the preacher. “ Ut vitam habeant, et abundantius habeant”

III. As to the matter preached. S. Paul sums it up briefly. “ Preach the Word."* For this Holy Scripture afibrds abundant material Are we not to use the writings of the Saints and doctors of the Church, you ask? Indeed, yes. But what are their writings save the exposition and setting forth of Holy Scripture? It is as the breaking of a loaf into pieces for distribution; as the cracking the shell of the nut to obtain fruit. They are the channels through which it has pleased God to give us the true meaning of His Word. So of the Lives of Saints: what are these save practical illustrations of the Gospel? The difference between the Word and the Saints’ lives is like to that be^een music in score, and the same music sung by living voices.

Then as to the introduction of profane — secular history. Such may be good, but it should be sparingly used, like mushrooms in cookery, and carefully handled. S. Jerome says that such illustrations should be treated as the Israelites treated those captives whom they wished to marry, cutting their hair and *11. Tim. iv. 2.

paring their nails — Le, stripping them of their heathen character, and subjecting them to the Gospel and to Christian truth, ‘‘ separare pretiosum a vili.” Thus we should separate Caesafs valour from his ambition; Alexander's greatness from his pride; Lucretia's chastity from her self-murder. But if you come to the poets' mythological fables, I say, let us have none of those, unless indeed, they be used with the utmost circumspection, and as antidotes. Some poetry is useful, and the Fathers occasionally used it Even S. Bernard did so, and S. Paul himself quoted Aratus and Menander. But as to mythology, I do not find it in the Fathers' sermons, except in one of S. Ambrose, where he alludes to Ulysses and the sirens. And so I say, let us have none of this, or so little as to come to the same thing. We must not try to put Dagon into the Ark of the Covenant Natural history is very different God made the world, and every part thereof speaks of His praise and glory. It is a book full of His Word, but in a language which not every one can understand. Those who have learnt to read it in meditation, may well use it. This is what S. Anthony did, who had no other library. And S. Paul says, The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made."* And David, “ The Heavens declare the glory of God.”* In truth, *Rom. L 20. *Ps. xix.

nature is a book full of similes, “a minori ad majus.” The Fathers use it liberally, and so does Holy Scripture: “Go to the ant, thou sluggard;”* “As a hen gathereth her chickens “ Like as the hart desireth the water brooks; “ The daughter of My people is become cruel, like the ostriches in the desert; ”♦ “ Consider the lilies, how they grow; and numberless other instances.

Clear interpretation of Holy Scripture is important This is the foundation of our spiritual edifice, and what gives authority to our preaching. “ Thus hath the Lord said unto me,”® such was the mission of the prophets; and our Lord Himself said, “ My doctrine is not Mine, but His that sent Me.”^ Exposition should be as simple and clear as is possible. There is not much poetry, but plenty of good sense, in some old lines which say,

** Litera facta docet; quid credas, allegoria;

Quid speres, anagogia; quid agas, tropologia.”*

As to the literal sense of Holy Scripture, that should be studied in the doctors of the Church; but the preacher must know how to give due weight to the words, their special meaning, and emphasis. For in-

• Prov. VL 6. ® Matt xxiii. 37. 3 Ps, xliL i. ^ Lam. iv. 3.

5 Luke, xii, 27. * Is. xxl 6. 7 John, vii. 16.

8 ** The letter teaches facts; the allegory what we are to believe; the moral what we are to do; and the anagogia what we are to hope. ”

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Stance: Yesterday as I was explaining the words, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind,”* I remembered what S. Bejnard says, “ with all thy heart ” — courageously, fervently, because the heart is the seat of courage; “with all thy soul” — Le, affectionately, because the soul is the source of feeling and affection; “ with all thy mind ” — ue. spiritually, and with judgment, because the mind is the superior and spiritual part, to which appertains discernment, and that “ zeal of God ” which is “ according to knowledge.”* Again the word diligerO should have due weight, because it is derived from eligo^ and implies that our heart, soul, and mind should choose and prefer God above all things, which is the true “ love of appreciation ” spoken of by theologians.

Where there is a. difference of opinion among the Fathers and Doctors, it is well not to allude to such opinions as are erroneous, for we do not go into the pulpit in order to controvert such men, or to dwell upon their mistakes; but we may fairly produce different interpretations, giving each its turn. Thus, last Lent I gave six patristic interpretations of the words, “ We are improlitable servants; ”♦ and again of “ It is not mine

• Matt. xxii. 37. * Rom. x. 2.

3 In the Vulgate the words are, ** Diliges Dominum Deum tuum ex toto corde,” &c.

4 Luke, xvii. la to give; each of which was most profitable; but if I am not mistaken, I withheld S. Hilaiys interpretation or ought to have done so), for it is very improbable.®

With respect to the allegorical meaning, the preacher must give heed — i. Not to force it, and seek allegory in everything, but to let it come naturally forth, as S. Paul does in the Romans, comparing Esau and Jacob to the Jews and Gentiles; or likening the Church to Sion and Jerusalem.

2. Unless it is very obvious that the type was designed, it is better only to use it as a comparison. For instance, some writers interpret the juniper tree imder which Elijah slept as meaning the Cross, I should prefer saying, that as Elijah fell asleep beneath the shadow of the juniper tree, so ought we to rest in holy meditation beneath the Cross of Christ. I would rather compare the two things than affirm positively that one meant the other. 3. If spun out over much, such allegorical meanings lose their grace, and become affected. It is needful too that the application be clearly and carefully made. The same rules apply to the anagogic and tropologic meaning; of which the first applies the facts of Holy Scripture to the things of the next world; the last to those of the •

• Matt XX. 23.

” Mgr. de Bourges had assisted at the Bishop of Geneva’s Lent station at Dijon.

conscience and soul. To illustrate all four meanings, take the words, “ Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people, and the elder shall serve the younger.”* These are to be literally imderstood of Esau and Jacob — ^that is, the Idumeans and the Israelites — of whom the younger, Israel, became greater than the elder branch, the Idumeans. Allegorically, Esau represents the Jewish people, who were first to know the way of salvation, which was ** first preached to the Jews.” Jacob is a figure of the Gentiles, who, though the younger, overtook the Jews. Anagogically, Esau represents the body, which is the eldest, inasmuch as it was created, both in Adam and in ourselves, before the soul. Jacob signifies the spirit, which in the next life will altogether master and subject the body to itself. Tropologically, Esau signifies self-love; Jacob the love of God in the soul. Self-love is the eldest — ^is bom with us; love of God the younger, only to be attained through Sacraments and Graces: nevertheless, it must be the master, and where once it enters, self-love will become the subject or inferior. Now these four methods of interpretation supply a good and grand foundation for preaching, and serve admirably to set forth doctrine.

Next to Holy Scripture come the words of Fathers and Councils. I would only say concerning these that they must be quoted briefly, and to the point. When preachers neglect this precaution they are apt to weary their listeners, and are also sometimes inaccurate. Some of S. Augustine’s terse sayings are suitable; such as, “ Qui fecit te sine te, non salvabit te sine te: ” or, “ Qui poenil^ntibus veniam promisit, tempus poenitendi non promisit"* S. Bernard abounds in such. But having quoted them in Latin, you should give a clear rendering in the vernacular, and proceed to paraphrase their meaning.

Examples or illustrations are very efficacious, and give zest to a sermon; but they should be suitable, well chosen, and better applied. Striking illustrations, clearly put and vigorously applied — ^as, for instance, Abraham ofiering up his son, to illustrate how we should withhold nothing from God. He unhesitatingly and without a murmur prepared to offer up this precious only son, while ye, Christians, are so unready to offer, I do not say your child, your fortune, or your life, but even a small alms, an hour snatched from self-pleasing, a little self-indulgence, &c.

Useless and diffuse descriptions are to be avoided;

• “ He Who made thee without thine aid, wills not to save thee without it.” “ He Who promised pardon to the penitent, did not promise time for repentance to the sinner.”

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€.g, one has heard men describe Isaac's personal beauty, the sharpness of Abraham's sword, the scenery of the sacrificial moimt, and the like purely imaginary and irrelevant things. Illustration should neither be so brief as to be pointless, nor so long as to be wearisome. It is well also to avoid putting imaginary words into the lips of scriptural personages; eg, representing Isaac as lamenting his expected death, or intreating his father's mercy; or Abraham struggling with himself as to his proposed obedience. If men have become accustomed to any such process in meditation, they should not introduce it into preaching without great care, giving heed that anything of the kind be very brief, and strictly within the bounds of probability.

Examples from the lives of the saints are very useful. Similes are profitable both to the intellect and the will They may be drawn from the actions of men, eg, a comparison between shepherds and Bishops — as our Lord's own parable of the lost sheep shows; from natural history, plants, animals, what not; and similes taken firom trivial things are often most instructive, e.g our Lord's parable of the seed; or in the Psalms, “ thy youth renewed like the eagle's." ‘

It is useful to the preacher himself to deduce these similes firom such parts of Holy Scripture as are but little noticed by the multitude, but this can only be * Ps. ciii. 5.

done as the result of much meditation. For instance: David, speaking of the ungodly, says, “ Periit memoria eorum cum sonitu.” * Hence I draw two similes; when we break a glass, it is destroyed with a noise; and in like manner, when the ungodly perishes, there may be a certain rumour, he may be talked of; but just as the shattered glass is utterly gone, utterly usjeless, so the wicked man passes away, and is lost for ever.

S. Paul says that he who performs many good works, but without love, is “ as sounding brass or a tinkling cymbal.’'® So you may draw a simile between the bell which calls men to church, yet never moves from the belfry itself, and the men whose un-lo\dng works are profitable to those around, yet do not help him on to Paradise. In using such similes, you must examine whether the words are in themselves metaphorical; as, e,g. “Viam mandatorum tuorum cucurri, cum dilatasti cor meum." ^ Here you must weigh the words “ dilatasti,” and “ cucurri; " considering what things increase their speed when dilated — such as the sails of a ship— which attains the harbour speedily, if a propitious wind expand her canvas.

• Ps. ix. 6. In the English version this meaning is lost; we have “ their memorial is perished with them.”

• L Cor. xiiL i.

3 Ps. cxljL 32. English Bible Version, “ I will run the way of Thy commandments: when Thou shalt enlarge my heart”

Even so, when the Holy Spirit breathes upon the heart of man, he makes rapid way in the ocean of God’s Love, and soon attains his desired end. But in all similes you must be very careful to avoid whatever may be unworthy, or in any way suggestive of evil. It is allowable sometimes to apply Scripture words differently to their original meaning, as when S. Francis calls alms, ‘‘panis angelorum,” so applying the words, “ Man hath eaten angels’ bread.”

Let all your preaching be shaped upon a method or plan; it helps the preacher, and makes his sermon both more useful and more acceptable to the listeners. I do not agree with those who aim at concealing their method, I would rather have it plain and manifest; otherwise it is useless. There are different methods you can pursue in treating any sacred subject

I. Take the different persons concerned in it, and draw your teaching from them, e.g. in the Resurrection; there are the Maries, the angels, the guard keeping the sepulchre, and Our Dear Lord Himself In the women I find fervour and devotion, in the angels holy joy and brightness, in the guards I trace the weakness of men when they would withstand God, from Jesus I learn God’s Glory, His triumph over death, and the hope of our resurrection.

II. Having considered the principal point of a mystery thus, you may take the events which preceded and followed it, e,g, the Resurrection was preceded by Christ's Death, His descent into hell, the Jews' fear that His Body would be stolen away. After it there came the angels and the holy women, and their questions and answers, from all of which you may draw instruction.

III. In every mystery you may consider the following points. Who? Why? How? Who rises from the dead? Our Lord. Why? For His Own Glory and our gain. How? Glorious, immortal, &c. Who is bom? The Saviour. Why? To save our souls. How? Amid poverty, cold, and humiliation, &c.

IV. After more or less paraphrasing the subject, you can deduce three or four considerations, ist. What will confirm our faith; 2nd, awaken our hope, 3rd, kindle our love; 4th, excite our imitation in act.

Faith in the Resurrection brings out the Almighty power of God, bursting the bonds of death, and raising the impassible spiritual Body, and from this our faith in the Blessed Sacrament is confirmed — wherein is the same Body, spiritual, yet real. Hope is the fimit of the Resurrection, since we know, as S, Paul tells us, that ‘‘ He Which raised up the Lord Jesus shall raise up us also by Jesus."* Our Risen I.ord gives us an example of charity by His return to ‘ II. Cor. iv. 14;

earth for the edification of His Church. And we must imitate Him as He burst the bonds of death, by rising to new life in contrition and confession. He burst through the rocky tomb, and even so it befits Christians to conquer difficulty and temptation.

If you wish to preach upon some precept of Holy Scripture, consider first on what virtue it bears; e,g, “Whosoever humbleth himself shall be exalted,”* which of course plainly inculcates humility. In other passages the subject is not so obvious; eg. “How earnest thou in hither not having a wedding garment? ” * This is charity, but covered with a garment, for the wedding garment is charity. You would then go on to consider in what this virtue consists, its true marks, its effects, and how to acquire or practise it This has always been my method. There is another by which you set forth how honourable, useful, and pleasant the virtue in question is, and how greatly to be desired; or again, the benefits to be derived firom it, and the evils of the opposite vice; but the first method is the best

If you are explaining the Gospel (for the day), it is well only to dwell at length on certain selected passages, and to pass rapidly over the rest; but this is not a very profitable plan, and it does not leave sufficiently definite impressions on your hearers.

• Luke, xiv. ii. ® Matt. xxii. 12.

You can use the lives of the saints in a similar way, considering the leading points of their graces or sufferings; how they resisted the world, the flesh, and the devil; setting forth how we may honour God, by His saints, and His saints in Him; how we should imitate them, &C.

These are enough of methods to begin with; you will, in time, make others for yourself. I should always put Holy Scripture first, arguments next, then similes, and lastly illustrations, if they are sacred; if not, something else must follow — 3. sermon should always end with some sacred subject The beginning of a sermon should instruct those who listen; the latter part should move their hearts.

Now as to the marmer. The philosopher Aristotle says, that the form of a thing is its being and souL If you tell the most wondrous truths, but tell them badly, they will profit little. The art is to say but little, and that well Now to do this in preaching, you must beware of “quanquam,'** and pedantic phrases or gestures, which are most pestilential in preaching. You must speak warmly and devoutly, simply, clearly, and with confidence; you must thoroughly love what you teach, and believe what you say. The sovereign art is to be artless. Our sermons should be kindled, not with vehement gesticula- ^ S. Francis means long rounded phrases.

tions, or an excited voice, but with inward devotion: they should come from the heart rather than the lips. Say what men will, it is the heart which speaks to hearts, whereas the tongue reaches no further than men’s ears.

IV. The manner of preaching. As to action, i. It must be free, without any pedantic or studied effort. 2. It must be dignified, without vehement movements of the hands, or feet, or body, or wild and unmeaning gestures. 3. It must be hearty, not timid, as though you were speaking rather to your elders than to your children. 4. It must be natural, without conceit or affectation. 5. It must be vigorous, not languid, lifeless, or unmeaning. 6. It must be holy, without effeminacy or secularity. 7. It must be grave, without those offensive little wiles of bows and salutations, arranging of surplices, and folding of hands. 8. It must be rather slow, avoiding a short, sharp manner, which reaches the ear rather than the heart 9. The language should be clear and simple, without any display of Hebrew, Greek, or Latin words.

The composition should be natural and plain; I like a division into firstly and secondly, so that people may follow the order of your thoughts. To my mind, no one, especially Bishops, should ever flatter any of their hearers, even though they be Kings, Princes, or Popes. There are certain ways of propitiating your people, especially at the outset; — e.g. showing your desire for their welfare, giving them your benediction, and expressing your earnest longing for their salvation; but it should be done briefly, heartily, and without affectation. The Fathers, and all those who have done most real work, avoided fanciful conceits and secularities. They speak heart to heart, mind to mind, as good fathers speak to their children. The best form of address is. My brethren. My people (if they are your own). Dear people, Christian listeners. At the end, the Bishop should wear his cap to give the Benediction, and then salute the people. The close of the sermon should be terse, vigorous, and animated. I like a sort of recapitulation, ending with a few earnest words of prayer. I would always have the sermon prepared overnight, and in the morning one should meditate oneself on what one is about to say to others. Grenada says that preparation made before the Blessed Sacrament is specially valuable, and I fully believe it.

I like sermons to breathe love rather than indignation, even against the Huguenots, who should be treated with the utmost tenderness; not flattering but pitying them. All sermons are better short than long, a matter in which I am reforming myself. Half an hour is amply sufficient I do not approve of any jesting or flippancy; it is most unbecoming. Finally, to preach is to make known God's Will to men by the means of His lawfully appointed channels, in order to teach and move them to serve His Divine Majesty in this world, and to save their souls in the next Now I intreat your pardon for this imperfect sketch. I have written currente calamOy without study, and without books, for I am away in the country. I have quoted myself, because you wished to know what I think and do in the matter. I will conclude with a most earnest intreaty that you will not allow any sort of consideration to hinder you in preaching. The sooner you begin, the sooner you will succeed; and the best way of mastering the difficulty is practice; you can do this, and you ought: your voice is good, your theology sufficient, your manner favourable, and your position in the Church important. God requires it, and men expect it of you. It is for God's Glory and your own salvation. Be bold, then, for His Sake. Cardinal Borromeo, who has not half your talent, preaches, edifies others, and is himself a saint. It is not our own honour, but God's, that we seek; and meanwhile He will take care of ours. Begin at an Ordination, then at some special Commimion, say a few words, a few more, and so on, up to half an hour, and go on to a regular habit of preaching: nothing is impossible to love. Our Lord did not ask S. Peter whether he was learned or eloquent in order to give him the commission “Feed my sheep f He only asked “ Lovest thou Me? ” Real love will suffice. When S. John was dying, he repeated incessantly, “Little children, love one another.'^ He could preach on such words, but we think, forsooth, that we must expatiate in floods of eloquence 1 Never mind that your predecessor was very able; like you, he once made a beginning I would that I could assist you now, as I did at your first mass — in heart and will I shall be with you. Your people await you. Their first impressions are important; begin at once what you ought to do. They will be edified if they see you like their priests, constant at the altar, earnest for their good, speaking the words of reconciliation from the pulpit to them. I never approach the altar without commending you to our Lord, too happy if you sometimes remember me. I am and shall be all my life, faithfully yours, in heart, soul, and spirit, &c.

C63.] VII.