Posted on 09/27/2017 8:00:03 AM PDT by Salvation
Today I would like to present excerpts from the stirring sermon “On Pastors,” delivered by St. Augustine to the priests and people of Hippo. Although it is directed to priests, I hope that parents and leaders in general might also take courage from it.
In times like these we must all be reminded of the need to preach the Word of God even if we are reviled and our very proclamation of love is labeled “hate speech.” This is not new; St. Augustine calls us to be resolute and to preach the Word of God in season and out of season. Augustine’s words are shown in bold, while my commentary is in plain text.
[The Lord says:] The straying sheep you have not recalled; the lost sheep you have not sought. In one way or another, we go on living between the hands of robbers and the teeth of raging wolves. … The sheep moreover are insolent. … And in light of these present dangers we ask your prayers [From a sermon on pastors by St. Augustine, Bishop (Sermon 46, 14-15: CCL 41, 541-542)].
Whatever the specifics of St. Augustine’s era, today’s clergy and parents have the difficult task of presiding over a flock or family that on one side is pursued by the raging wolf of hostile and scoffing secularism, and on the other is being robbed of strength and clarity by dissension from within, even up to the highest levels in the Church. While a hostile world is to be expected, internal dissension is most lamentable and even more painful. This is especially the case today.
In contentious times such as ours, as the poison of the world infects the flock, some of God’s own people begin to take up the voice and demeanor of the wolf. In certain times and places, someone who strives to disclose the errors of the world will often be resisted and scorned, referred to as intolerant or hateful. A priest may be called out-of-touch or be discounted as “too political.” Some may even walk out as he preaches about controversial issues that are referred to as political, but are in fact moral: abortion, euthanasia, same-sex “marriage,” and so forth. Others may write letters to the bishop criticizing him. While the scoffing of the world is expected, the insolence of the flock is very discouraging.
Thus St. Augustine says here, “We ask your prayers.” Some priests can fall prey to hostility in sinful ways. Some may give way to anger, which can infect evangelical joy. They will engage in mere argumentation and resort to indiscriminate sermonizing. They go from being the Church militant to the Church belligerent.
More common, and usually deadlier, is when a priest reacts by withdrawing from the battlefield altogether, no longer preaching on any topic considered controversial. He does not seek to correct the straying sheep because it might make them angry; he is not willing to bear the emotional burden of this resistance or to brave the stormy waters of controversy to call to them.
Silent pulpits are all too common today. A priest who is silent from the pulpit may tell himself that he is protecting his people’s feelings by not upsetting anyone. In reality, though, he comes to resemble the false shepherds denounced by Jesus, the ones who do not really care for their sheep but rather run when the wolf approaches.
The effect on the flock (and the world) is devastating because Catholics, who are called to be light in the darkness, have come to resemble the darkness. Catholics have become indistinguishable from the general populace in terms of our views on the most critical moral issues of our times. Even Catholics who have not caved in to all aspects of the cultural revolution are often ill-prepared to make a defense for the hope and truth that is in them.
Augustine calls some of the sheep “insolent.” The Latin root of the word lends it the meaning of being unaccustomed to something. Thus one who is insolent scoffs at what he does not understand. The straying sheep are often insolent as a result of poor catechesis.
Ignorance of the faith in the pews, along with pressure from a culture that loudly and effectively proclaims its own views, presents an enormous challenge to pastors. Without persistence and fortitude, many of our clergy can become resigned to mediocrity and inaction.
Augustine continues on to set forth a model of a shepherd’s heart for his sheep (especially the straying ones) that all clergy should emulate.
The shepherd seeks out the straying sheep, but because they have wandered away and are lost they say that they are not ours. “Why do you want us? Why do you seek us?” they ask, as if their straying and being lost were not the very reason for our wanting them and seeking them out. “If I am straying,” he says, “if I am lost, why do you want me?” You are straying, that is why I wish to recall you. You have been lost, I wish to find you. “But I wish to stray,” he says, “I wish to be lost.”
If, with the help of others, a good priest seeks out the lost, the confused, and the broken, still many will say that they are not ours or that we should leave them alone. Others will say, “If you don’t approve of what I do and you think of me as lost and a sinner, why do you want me?” But it is precisely because they are lost that we seek them.
Our disapproval of sin (regardless of how others choose to interpret it) is no different than a doctor’s disapproval of toxic behavior that can lead to cancer; he will caution us to avoid such behavior and to come to him for healing if the cancer has already set in.
Sadly, many today base their fundamental identity on sinful behaviors; they interpret our searching for them as an offense rather than as an act of loving concern.
St. Augustine captures their attitude well: “But I wish to stray, I wish to be lost.” He then he presents an answer that summons us to perseverance:
So you wish to stray and be lost? How much better that I do not also wish this. Certainly, I dare say, I am unwelcome. But I listen to the Apostle who says, “Preach the word; insist upon it, welcome and unwelcome.” … I dare to say, “You wish to stray, you wish to be lost; but I do not want this.” For the one whom I fear does not wish this. And should I wish it, consider his words of reproach: “The straying sheep you have not recalled; the lost sheep you have not sought.” Shall I fear you rather than him? Remember, we must all present ourselves before the judgment seat of Christ.
This is a powerful reminder to every priest and every Christian. Do not lose your zeal for souls. Do not give up. Preach until the day you die, whether your words are welcomed or not.
Even if you should lose your zeal, never forget that the Lord has not lost His. We will all report to Him one day to render an account of our lives. Priests, above all, must be stirred to zeal. If our own love for God and for souls should flag, at least let a holy fear of the day of judgment move us!
Love is the better motive, but failing that, may we be moved by the fear of the Lord and of the day we shall be called to account for our ministry. Further, we must not fear the anger of men more than the indignation of God should we fail Him in the goal for which He ordained us.
Steeled and motivated by this, Augustine concludes with a stirring summons to resolve:
I shall recall the straying; I shall seek the lost. Whether they wish it or not, I shall do it. And should the brambles of the forests tear at me when I seek them, I shall force myself through all straits; I shall put down all hedges. So far as the God whom I fear grants me the strength, I shall search everywhere. I shall recall the straying; I shall seek after those on the verge of being lost.
Amen. Stir in us, O Lord, a zeal for souls. Give us your own love and strength. May we desire souls with your very desire for them. Priests, parents, and leaders: Take heart and be courageous lovers of souls!
Monsignor Pope Ping!
Augustine knew a thing or two about straying and being lost.
That’s why he’s so passionate about it.
‘Scuse my rant ~~~
. “To sing once, is to pray twice.” A most intriguing quote from Saint Augustine that lately has been in my thoughts. And before I address this concept, I would be remiss if I failed to mention his impeccable credentials : sinner, unwed father, philosopher, theologian, monk, Bishop, Church Father, Doctor of the Church, and undoubtedly one of the two greatest intellects ever to illuminate Church doctrine for both prelates and the laity; the other being St. Thomas Aquinas.
Absolute intellectual genius will always reveal supernatural truths. If a human soul were blessed with a towering intellect, great wisdom and understanding, and unwavering perseverance in their studies, such a soul would sooner or later reach the same conclusion that all blessed souls have; by reason alone, rather than by a gift God’s Grace ~ Via, Et Veritas, Et Vida!
Auggie (as I affectionately refer to him with all due veneration) is still widely read although he died in A.D. CDXXX. Sixteen centuries have passed, yet his brilliant mind still edifies many deep thinkers in our present age, as truth is timeless. Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum.
‘To sing once, is to pray twice’ - of course, it must be understood that absolutely nothing whatsoever has twice the value of prayer, strictly defined...
Liturgical, ecclesial, contemplative, meditative, indulgenced - any and all prayers are addressed to God either in words or thoughts through adoration, confession, thanksgiving, or supplication. I believe that nothing else can possibly be more beneficial to us. Many Catholic teachers agreed with Saint Augustine and also have held, and encouraged others to hold, a broad definition of what prayer might be :
“Prayer is a glance Heavenward; a surge of the heart.” Saint Thérèse of Lisieux.
“Prayer is the lifting of the mind and heart to God.”Archbishop Fulton J. Sheen.
Sursum corda.
Habemus ad Dominum.
We are told to lift up our hearts” as we celebrate the Holy Sacrifice of the Mass. This is the reason that parts of the Mass are sung, rather than spoken – one example, we sing the ‘Sanctus’ to add our voices to the celestial choirs of Angels who unceasingly sing the praises of our Most Holy God. At every Mass, sung prayers are to heaven, spoken prayers are from heaven. ‘To sing once is to pray twice’.
A lyric my Irish friends will all recognize “... in the lilt of Irish laughter, you can hear the Angels sing.” If song is a valid form of prayer, then I believe laughter could also be considered as prayer.
Laughter is the best medicine. Scientists have proven the positive effects of laughter on patients with numerous afflictions, and hold many theories as to how or why this may be so. I suggest none of that is truly relevant – the fact remains, laughter has medicinal healing qualities and so in fact, it IS medicine...
Thank you for that Augustinian opus. Fascinating!
We’d all be better off if we read more from St. Augustine.
So true. Our priest started Faith Formation 101 for adults to counter this lack of knowledge.
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