Readings: 1 John 4:19-5:4; Psalm 72; Luke 4:14-22
The homily Jesus gave in the synagogue at Nazareth may be taken as
the prototype or pattern for any homily (Luke 4:16-30). The Introduction to the Lectionary
identifies four aims for the homily (§41) and at Nazareth Jesus addresses all
four. These aims are
1) to lead the hearers to an affective knowledge of Holy Scripture
2) to open them to gratitude for the wonderful works of God
3) to strengthen the faith of the hearer
4) to prepare them for communion and for the demands of the Christian life.
How does Jesus’ homily at Nazareth meet these aims? First, he chose a text from the Book of Isaiah, the passage which speaks of the Spirit of the Lord coming to anoint the Lord’s messenger, deputing him to evangelise the poor, to proclaim liberty to captives, to bring sight to the blind, to set the oppressed free and to proclaim the year of the Lord’s favour. ‘Today this Scripture has been fulfilled in your hearing’, Jesus says, and we are told that they ‘wondered at the gracious words which proceeded out of his mouth’ (Luke 4:21-22). Literally it means the words about grace that he spoke. The passage from Isaiah tells of the grace, or favour, of the jubilee year in which a fresh beginning makes new life possible. They are heartened and encouraged by this. Later in the Gospel of Luke we hear of disciples whose hearts burned within them as he opened the Scriptures for them (Luke 24:32) but already at Nazareth all spoke well of him.
1) to lead the hearers to an affective knowledge of Holy Scripture
2) to open them to gratitude for the wonderful works of God
3) to strengthen the faith of the hearer
4) to prepare them for communion and for the demands of the Christian life.
How does Jesus’ homily at Nazareth meet these aims? First, he chose a text from the Book of Isaiah, the passage which speaks of the Spirit of the Lord coming to anoint the Lord’s messenger, deputing him to evangelise the poor, to proclaim liberty to captives, to bring sight to the blind, to set the oppressed free and to proclaim the year of the Lord’s favour. ‘Today this Scripture has been fulfilled in your hearing’, Jesus says, and we are told that they ‘wondered at the gracious words which proceeded out of his mouth’ (Luke 4:21-22). Literally it means the words about grace that he spoke. The passage from Isaiah tells of the grace, or favour, of the jubilee year in which a fresh beginning makes new life possible. They are heartened and encouraged by this. Later in the Gospel of Luke we hear of disciples whose hearts burned within them as he opened the Scriptures for them (Luke 24:32) but already at Nazareth all spoke well of him.
‘Today this
Scripture has been fulfilled in your hearing’. This may be taken as the
fundamental task in preaching a homily, to show how the Scripture that has just
been read is being fulfilled in the lives of those who are listening. The second aim of the homily is to open
people to gratitude for the wonderful works of God. These works are read about
in the Scripture readings not just to recall great events in other places and
at other times but with a view to showing how they continue to be effective here
and now. The Word of God is ‘sacramental’, therefore, bringing to pass in the
lives of believers the realities of which it speaks. We might say that it is
good news only when those who listen are helped to see how the Word that has
been proclaimed is working in their lives.
Jesus preaches in
order to strengthen the faith of those who hear: this is the third aim of a
homily. The text of Isaiah was presumably already well known to his
congregation and he seeks to interpret its meaning for them. The difference in
his teaching, we are told elsewhere, is that Jesus spoke with authority and
with wisdom, often confirming what he taught by signs and wonders (Mark 1:27;
Matthew 13:54; Luke 13:10). But at Nazareth his preaching breaks down and the
situation becomes complicated.
So what went wrong?
(This is presuming that something did go wrong: perhaps what happened is an
example of how effective preaching can be!) Thinking of the fourth aim of the
homily, we can see that Jesus is trying to prepare them for communion and for
the demands of living according to his new way, but this does not go down well
with them. If there is to be encouragement in the preaching of a homily there
is also to be challenge. Gracious words call to generous living: to be holy as
God is holy, compassionate as God is compassionate, loving one another as Jesus
has loved us.
On the one hand
Jesus in his homily says that the promises of God’s grace are being fulfilled
even as they listen. These promises are being fulfilled in him, in his presence
among them with his teaching and his works of power. Who would not be
strengthened and encouraged?
On the other hand
he begins to explain the implications of this time of grace by showing how it
calls his listeners beyond their place of comfort to reckon with deep and
demanding aspects of God’s gracious work. He reminds them of how earlier
prophets brought God’s word and power beyond the confines of Israel. His
preaching breaks down as he invites them to break open their hearts and lives,
to be receptive once again to the grace of the Living God. The ancient text has
come alive and its blessings are welcomed but its demands are not. The mood
turns from wonder to anger and he must pass through the midst of them to get
away. ...
This is an extract from a longer article on the homily. The full article may be found here.
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