preaching

Send your audience away with a desire for, and an impulse toward spiritual improvement, or your preaching will be a failure.

Tradition is the witness of the Spirit; the Spirit’s unceasing revelation and preaching of good tidings… It is, primarily, the principle of growth and regeneration.

When the print press examines a politician’s performance, very few voters are interested in detail. The essence of the modern campaign is personality politics: the direct impressions that viewers form from thirty-second daily blips on the Boss Tube, preaching homilies and honing bumpers-sticker themes to stick in voter’s memories.

The preaching of divines helps to preserve well-inclined men in the course of virtue, but seldom or never reclaims the vicious.

One should guard against preaching to young people success in the customary form as the main aim in life. The most important motive for work in school and in life is pleasure in work, pleasure in its result, and the knowledge of the value of the result to the community.

A man often preaches his beliefs precisely when he has lost them and is looking everywhere for them, and, on such occasions, his preaching is by no means at its worst.

There is no such thing as preaching patience into people unless the sermon is so long that they have to practice it while they hear. No man can learn patience except by going out into the hurly-burly world, and taking life just as it blows. Patience is but lying to and riding out the gale.

There is no such thing as preaching patience into people, unless the sermon is so long that they have to practice it while they hear.

My grand point in preaching is to break the hard heart, an to heal the broken one.

He who talks much about virtue in the abstract, begins to be suspected; it is shrewdly guessed that where there is great preaching there will be little almsgiving.

So can you see the fact of violence—the fact not only outside of you but also inside you—and not have any time interval between listening and acting? This means by the very act of listening you are free from violence. You are totally free from violence because you have not admitted time, an ideology through which you can get rid of violence. This requires very deep meditation, not just a verbal agreement or disagreement. We never listen to anything; our minds, our brain cells are so conditioned to an ideology about violence that we never look at the fact of violence. We look at the fact of violence through an ideology, and the looking at violence through an ideology creates a time interval. And when you admit time, there is no end to violence; you go on showing violence, preaching non-violence.

When the soul, then, in any degree possesses the spirit of solitary love, we must not interfere with it. We should inflict a grievous wrong upon it, and upon the Church also, if we were to occupy it, were it only for a moment, in exterior or active duties, however important they might be. When God Himself adjures all not to waken it from its love, who shall venture to do so, and be blameless? In a word, it is for this love that we are all created. Let those men of zeal, who think by their preaching and exterior works to convert the world, consider that they would be much more edifying to the Church, and more pleasing unto God — setting aside the good example they would give if they would spend at least one half their time in prayer, even though they may have not attained to the state of unitive love.

In almost every enterprise, government has provided business with opportunities for private gain at public expense. Government nurtures private capital accumulation through a process of subsidies, supports, and deficit spending and an increasingly inequitable tax system. From ranchers to resort owners, from brokers to bankers, from auto makers to missile makers, there prevails a welfare for the rich of such magnitude as to make us marvel at the corporate leaders’ audacity in preaching the virtues of self-reliance whenever lesser forms of public assistance threaten to reach hands other than their own.

Behind the repudiation of the ceremonial by the reformers lay a radically different conceptual world, a world in which text was everything, sign nothing... would take centuries for the Church of England to acknowledge and try to recover what it had lost... its place text ('the word') became in its own way a different sort of worshipped image, one which sometimes excluded feeling and the deep movements of the unconscious mind which ritual had faithfully fed. It is not, of course, that poetry or powerful preaching cannot express feeling, but that part of our human consciousness is pre-literate, both historically and in our personal childhood experience, and the whole of our experience cannot necessarily be captured by words. It may be important to lay wordless experiences alongside the wordy ones, as in music, colour, form, movement and smell.

Our evangelizing zeal must spring from true holiness of life, and, as the Second Vatican Council suggests, preaching must in its turn make the preacher grow in holiness, which is nourished by prayer… The world which, paradoxically, despite innumerable signs of the denial of God, is nevertheless searching for Him in unexpected ways and painfully experiencing the need of Him- the world is calling for evangelizers to speak to it of a God whom the evangelists themselves should know and be familiar with as if they could see the invisible. The world calls for and expects from us simplicity of life, the spirit of prayer, charity towards all, especially towards the lowly and the poor, obedience and humility, detachment and self-sacrifice. Without this mark of holiness, our word will have difficulty in touching the heart of modern man. It risks being vain and sterile.

Brother: we are told that you have been preaching to the white people in this place. These people are our neighbors. We are acquainted with them. We will wait a little while, and see what effect your preaching has upon them. If we find it does them good, and makes them honest, and less disposed to cheat Indians, we will then consider again what you have said.

If family religion were duly attended to and properly discharged, I think the preaching of the Word would not be the common instrument of conversion.

The great Creator to revere
Must sure become the creature;
But still the preaching cant forbear,
And ev'n the rigid feature:
Yet ne'er with wits profane to range
Be complaisance extended; An atheist laugh's a poor exchange
For deity offended.

The great Creator to revere
Must sure become the creature;
But still the preaching cant forbear,
And ev'n the rigid feature:
Yet ne'er with wits profane to range
Be complaisance extended; An atheist laugh's a poor exchange
For deity offended.

If family religion were duly attended to and properly discharged, I think the preaching of the Word would not be the common instrument of conversion.