Thoughts on Parish Life-Redux

Thank you one and all for your comments. I find the feedback very helpful in clarifying my own thinking on the issues I post on.

Thinking about what has been said, I don't disagree with anything that has been posted. Reading through the comments, as I said above, leads me to rephrase my thoughts this way:

Yes, people need to be called to repentance. The real question is not should the preacher call us to repentance, but how can he do so effectively? And for that matter, what is an effective call to repentance?

Simply offering a list of sins is, I think, less then helpful. First of all any such list will invariably fall short of being a complete catalogue of the moral failings of a significant portion of the congregation. As a result, these lists tend to "privilege" some sins as more important and other as less so. Typically this list works itself out as a list of sins that "they" have, but not "us."

For myself, I see no value in my being convinced of your sinfulness but not convicted of my own.

Second, I think care needs to be taken least, in our willingness to condemn sin, we lay on a hearer a burden they cannot carry. Often real repentance requires understanding of not only the objective significance of my actions, but more importantly my own subjective motivations in participating in these behaviors, thoughts, or attitude. Especially in hearing confessions I have come to realize that the sin the person confesses is almost always only the symptom of the illness. Getting to the root of the symptom is what is necessary for real and lasting healing.

Third, a friend of mine is a Southern Baptist preacher (he offered to license me to preach in the Southern Baptist Convention, but I digress). He told me one time that Southern Baptists like nothing better than a sermon that makes them feel bad about themselves. The worse they feel about themselves, so he told me, the better they feel about Jesus. For myself I am loath to participate in this kind of dynamic--it is too much like sadomasochism for my comfort.

There are other reasons for avoiding a catalogue of since. But none of these reasons means that preachers ought not to offer the moral and spiritual guidance that leads to repentance. But a sermon is a limited and--owing to the need to reach a fairly diverse group of listeners--a clumsy tool for the delicate work of directly fostering a repentant heart.

Imagine if you will the response on a direct and frank sermon on sexual morality in the typical Orthodox congregation. Do you really want me preaching against masturbation, fornication, adultery, contraception, sodomy and divorce in the presence of your children?

Probably not.

Over the years I have begun to appreciate the strengths and limitations of the sermon as a tool for education, spiritual formation, and Christian discipleship. It is a rookie mistake, as the example above illustrates, to present in a sermon (which is essentially a monologue, even if it evokes reflection on the part of those who hear it) information or topics that are really best addressed in a dialog. Some topics require the give and take of conversation. A dialog for these topics is best since this allows for the asking and answering of and questions so that we can, together, grasp the Truth of the Gospel on this subject.

If I present one of these subjects in a sermon and the BEST I can hope for is to bore people. More probably I will simply upset and anger them.

Been there. Done that. Read the book. Saw the movie. Bought the T-shirt.

Taking into account the limits of the sermon, what are actual topics of moral and spiritual guidance that can be offered from the pulpit (or in my case, standing in the midst of the congregation--I don't like pulpits, too much like hiding, but I again digress)?

The sermon needs to be basically positive in content. The preacher is most effective in calling people to repentance by presenting a compelling, and obtainable, vision of the Christian life. It is within this context that he can present personally challenging information to his listeners. He does so not in terms of blame, but in gently but firmly pointing out that certain behaviors, thoughts, and attitudes undermine our living the vision he's outlined while other behaviors, thoughts, and attitudes making that way possible or at least more likely.

Approached this way the sermon or homily becomes a "light in the darkness," rather than a simple, and pointless, condemnation of human sinfulness. In my own spiritual life at least I have come to realize that simply looking at my own sinfulness and shortcomings cause me to give up and tempts me to despair. Likewise a vision too exalted, too far beyond my grasp, cause me to give up. Again, to despair.

The challenge for the preacher is to hold out to his listeners the next step on the ladder of divine ascent. "Moses went no faster," or so I have been told, "then the slowest Israelite."

It requires a fair amount of practice and knowledge of human nature in general and of the congregation in particular for the preacher to strike the right balance. This is why the effective preacher, is an the effective pastor in my view who focuses his time and energy in getting to know the people in his congregation. He can do this by hearing confessions, conversations with people at coffee hour, leading discussion groups rather than using a lecture format, and visiting people in their homes.

Focusing on a positive vision for Christian living I think is a better plan for success then any I've found. Pastors need to get out of the pulpit and get to know the men, women and children in their congregation. It is also good to get to know the wider community within which the congregation is situated--but that will have to wait for another day.

Again, thank you for your comments. As always your observations, questions and criticism are most welcome and always helpful.

In Christ,

+Fr Gregory

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