Hvordan kan katolsk forkynnelse bli bedre?
Jeg skrev for ei stund siden om ordinasjonen til Alvin Kimel, som før han ble katolske prest i lang tid hadde vært anglikansk/episkopal prest – se her. For noen år siden hadde han en svært aktiv blog, som jeg leste med stor interesse, men nå gjør han mindre av seg på internett. Men for en måneds tid siden skrev han noen svært innsiksfulle kommentarer til et innlegg om katolsk forkynnelse (se her), kommentarer som også har bli oppdaget og kommentert av flere mange – bl.a. av First Things.
Innlegget om katolsk forkynnelse i Inside Catholic påstod at man sjelden opplevede skikkelig dårlige katolske prekener, selv om mye kunne ha vært bedre. Fr. Kimel mener at det står dårligere til enn som så, og spesielt negativ er han til en nokså ensidig moralisme, som bare fokuserer på de menneskelige relasjonene. Slik skriver han:
Mr. Mills is fortunate indeed if he can say that he has never heard a genuinely bad Catholic homily. During my four years as a Catholic, I have heard many bad homilies–not just mediocre, not just poor, but truly dreadful. I do not know if they are any more dreadful than typical Protestant homilies–I spent my 25 years as an Episcopal priest preaching sermons, not listening to them–but I must say, with great sadness, that the average Catholic priest preaches badly.
Part of the problem is simply technique. The Catholic preacher often thinks he has to comment on all the lessons–so-called liturgical preaching. But more often than not, what one gets is a minimum of three disconnected homilies wrapped up as one. This problem is easily solved. Ever preacher should be able to state the theme of his homily in one sentence. If he can’t, then he has not prepared properly. Every word the preacher utters must serve this theme. No extraneous stories or funny anecdotes. No departures into other topics that might be of interest to the preacher. He must stick to his topic, ruthlessly and tenaciously. Homilies that bounce all over the place do not (as a general rule–there are always exceptions) change people’s lives; they aren’t even remembered thirty minutes later.
But perhaps the critical problem of the Catholic preacher is his innate moralism. Instead of proclaiming «good news» that elevates and transformers his hearers, he ends up telling us, again and again and again, that we must strive to be good people. Sometimes he has some good advice on how we can be good people; sometimes he doesn’t. But invariably, Sunday after Sunday, the Catholic preacher descends into a dreary moralism. …
