Preaching the Mystery of Faith

of these mysteries for Christian life—is vividly illustrated in the Letter to the Ephesians, a text that may have been intended as a later summation of the Apostle’s teaching. The epistle begins with an acclamation of praise that God has chosen to reveal to the followers of Jesus the mystery of his will, the mystery of God’s redemptive love revealed in the Death and Resurrection of Jesus, and the forgiveness and reconciliation that flows from that divine source (Eph 1:3-10). From that foundation, Ephesians goes on to consider the reconciling work of Christ, who through his Death on the Cross makes peace, bringing together both Gentile and Jew into one new person by break ing down the wall of enmity between them. And further still, from that cos mic vision of God’s redemptive and reconciling love, the epistle derives the necessity of unity within the Church herself as the Body of Christ and sets forth her mission of proclaiming God’s reconciling love to the world. Thus Paul believed that the initial grace of faith in Christ was meant to transform the entirety of one’s existence, and therefore in his preaching he reflected at some length on what Christian life should mean for those to whom he preached the Gospel. Certainly, doctrine is not meant to be propounded in a homily in the way that it might unfold in a theology classroom or a lecture for an academic audi ence or even a catechism lesson. The homily is integral to the liturgical act of the Eucharist, and the language and spirit of the homily should fit that con text. Yet catechesis in its broadest sense involves the effective communica tion of the full scope of the Church’s teaching and formation, from initiation into the Sacrament of Baptism through the moral requirements of a faithful Christian life. As the Catechism of the Catholic Church notes, “Catechesis is an education in the faith of children, young people, and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.” 39 The Catechism itself is organized into four “pillars” of Christian life, reflecting on the Creed, the celebration of the Christian mystery in our liturgical and sacramental life, the moral responsibilities of life in Christ, and finally, the meaning of Christian prayer. Over time the homilist, while respecting the unique form and spirit of the Sunday homily, should communicate the full scope of this rich catecheti cal teaching to his congregation. During the course of the liturgical year it

39 CCC, no. 5.

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