Thursday, January 18, 2018

HEY! WE SINGLES ALREADY KNEW THIS!





CNN

There's never been a better time to be single


"Marriage is a healthy estate," British physician William Farr wrote in 1858, in one of the first studies to conclude that married people were better off than their single counterparts. "The single individual is more likely to be wrecked on his voyage than the lives joined in matrimony."
The ensuing decades have done little to dissuade social scientists of their certainty that single people were doing themselves a disservice. Until now. In 2017, it was that conviction that got wrecked.
    As a psychologist, I study single people -- their lives, their happiness, the stigma they face -- and I can say that 2017 was a banner year for the publication of massive studies challenging what we thought we knew about their supposedly inferior life voyages.
    New insights just kept coming: on sex and dating, on self-esteem, on what it means to be an adult. And they came just in time: In recent history, there have never been as many unmarried adults as there are right now.
    Here are a half dozen of the coolest discoveries about single people from the year 2017.

    Demographically, single people are more powerful than ever before.

    In 2017, the Census Bureau reported that a record number of adults in the U.S. were not married. More than 110 million residents were divorced or widowed or had always been single; that's more than 45 percent of all Americans aged 18 or older. And people who did marry were taking longer than ever to get there.
    The median age of first marriage rose to 29.5 for men; for women, it reached 27.4. (These trends are likely to continue: A report from the Pew Research Center a few years ago predicted that by the time today's young adults reach the age of 50, about one in four of them will have been single all their life.)
    Living alone is also becoming more popular. Last summer, the Canadian press was abuzz with the newsthat for the first time in the nation's history, more people were living in one-person households than in any other arrangement. In the U.S., the number of people living without a spouse or partner rose to 42 percent last year, up from 39 percent a decade ago.
    Individualistic practices like living alone aren't just Western phenomena -- they've gone global. In analyses of a half-century of data (1960-2011) from 78 nations around the world, psychology researcher Henri C. Santos and his colleagues found that the popularity of such practices grew significantly for 83 percent of the countries with relevant data. Individualistic beliefs, like valuing friends more than family, have also been on the rise, increasing significantly for 79 percent of the nations across the five decades.

    Marriage is no longer considered a key part of adulthood.

    A half-century ago, Americans who had not yet married wouldn't be considered real adults. That's no longer the case.
    According to a 2017 Census Bureau report, more than half of the participants in a nationally representative sample (55 percent) said that getting married was not an important criterion for becoming an adult. The same percentage also said that having a child was not an important milestone of adulthood.
    More important now is completing formal schooling and having full-time employment; 95 percent said that each of those criteria was at least somewhat important.

    High-schoolers aren't as into dating -- or sex.

    In a study published last fall, psychologists Jean M. Twenge and Heejung Park analyzed four decades' worth of data (1976-2016) on the sex and dating experiences of more than 8 million students in the ninth through twelfth grades. The percentage of teens who had ever been on a date was lowest in the most recent years of the study. And along the same lines, the percentage who had had sex was at an all-time low in recent years.

    Single people are having more sex than married people.

    Moving past the teens and on to people 18 and older, the same holds true: Adults are having less sex than they used to. Analyzing survey data collected from more than 26,000 people between 1989 and 2014, researchers found that the average person now has sex around nine fewer times per year than the average person in the early '90s.
    But not all groups followed the same sexual trajectory -- the drop was especially pronounced for the people who were married or divorced, compared to people who had always been single. In fact, according to one of several ways of looking at the data, singles are now having sex more often than married people are.
    And then there are people that aren't having sex at all. The idea that there are some people who just do not experience sexual attraction has a more prominent place in our cultural consciousness today, something for which the the Asexual Visibility and Education Network (AVEN), founded in 2001, gets much of the credit.
    By 2017, there was enough research on asexuality, including large-scale studies, to justify a review article in the Archives of Sexual Behavior. Defying the early skepticism on the topic, authors Lori A. Brotto and Morag Yule concluded that asexuality is a unique sexual orientation, one that applies to up to 3 percent of adults, and not a sexual dysfunction or psychiatric disorder.

    A relationship doesn't mean higher self-esteem ...

    As teens shrug at the idea of dating and adults put off or skip marriage altogether, skeptics might wonder, aren't they all missing out on that boost of self-esteem that comes from "having someone"?
    Not really. In a landmark study on the link between romantic relationships and self-esteem, researchers Eva C. Luciano and Ulrich Orth studied more than 9,000 adults in Germany as they entered or ended romantic relationships or stayed single. Their conclusion: "Beginning a relationship improves self-esteem if and only if the relationship is well-functioning, stable, and holds at least for a certain period (in the present research ... one year or longer)."
    People who started new romantic relationships that failed to last a year ended up with lower self-esteem than the people who stayed single. There was nothing magical about marriage, either; people who married enjoyed no better self-esteem than those who stayed in romantic relationships without tying the knot.

    ... and marriage doesn't mean better health.

    Part of the mythology of marriage, long bolstered by the writings of social scientists, is that people who marry become healthier than they were when they were single. After all, the logic goes, married couples get all that loving support from each other, and they make sure their spouses are taking care of themselves. But three big methodologically sophisticated studies published in 2017 shook our faith in that idea.
    In one of the studies, researchers followed more than 79,000 U.S. women between the ages of 50 and 79 over a three-year period, tracking whether they got married (or started a serious relationship), stayed married, got divorced or separated, or stayed single. Author Randa Kutob and her colleagues also took repeated physical measurements of the women's waist size, body-mass index, and blood pressure, and asked them about their smoking, drinking, exercise, and eating habits.
    With just one exception, every significant finding favored the women who either stayed single instead of marrying, or who got divorced instead of staying married. For example, the women who married gained more weight and drank more than those who stayed single.
    The women who divorced ate healthier, exercised more, and had smaller waists than the women who stayed married. (The one exception was that the women who divorced were more likely to start smoking than the women who stayed married.)
    In the second study, a 16-year survey of more than 11,000 Swiss men and women, the people who married reported slightly worse overall health than they had when they were single, even taking into account changes in health that often occur with age. And in the third study, sociologist Dmitry Tumin surveyed more than 12,000 adults in the U.S. who got married for the first time to see if they described their general health as better after they married or better when they were single.
    He broke down the data several ways: He examined men's marriages separately from women's; he conducted separate analyses of the marriages of people born in different decades; he evaluated marriages that lasted for different lengths of time.
    In all the scenarios he looked at, with one exception, the people who got married never reported being healthier. The exception was for the oldest women (born between 1955 and 1964) whose marriages lasted at least ten years, who considered themselves slightly healthier.
    Follow CNN Health on Facebook and Twitter
    See the latest news and share your comments with CNN Health on Facebook and Twitter.
    It's a powerful blow -- one of many -- against the notion that marriage is the ideal way to live. For a long time, we've accepted the idea that unless they hurry up and marry, single adults will stay sexless and unhappy until they die (and sooner, at that).
    But it seems single people don't scare so easily anymore -- in unprecedented numbers, they are going ahead and living their single lives, which are often healthier and more fulfilling than those of their coupled counterparts. In 2017, finally, the weight of the scientific evidence from the most sophisticated studies was on their side.





    Tuesday, January 16, 2018

    PARISH CHRISTMAS PARTIES ON THE ISLANDS :

    CANOUAN, MAYREAU, UNION, BEQUIA AND ST. VINCENT

    (look at the map to find the various island parishes) 




    ISLAND OF MAYREAU
    Immaculate Conception Parish





    Immaculate Conception Church












    ISLAND OF CANOUAN
    Annunciation Parish






    Annunciation Church



    Filipino Father Edmundo is the pastor of Annunciation Parish
























    The Canouan party committee. 






    ISLAND OF UNION
    Saint Joseph Parish 





    The St. Joseph party had to be postponed till later in January.




    ISLAND OF BEQUIA
    Saint Michael Parish 













     ISLAND OF SAINT VINCENT



    All the parishes of the Diocese of Kingstown held a Christmas Festival - all were invited. 


    Saint Benedict Home for Children
    Bread of Life Home for Children 
    will be featured in a future blog post when photos are available.

    I am still thanking God that the toys were finally found and have made it to the islands. 

    Sunday, January 14, 2018

    MAY I ASK WHO'S CALLING, PLEASE?


    GULP! IT'S FOR ME!

     

                                    Speak, Lord, for your servant is listening!
                                                                I Samuel 3

    What Father Michael does these days in his other job of Vocation Director, a job I also held several years ago, is described in our first reading. In short, we try to encourage young people listen for God’s voice and respond to it with enthusiasm.

    In that job of Vocation Director, Father Michael and I, represent the old priest Eli in our first reading. Samuel represents all the young people that we  speak to and listen to throughout the year. Eli (whose name, by the way, means “uncertain”) is an old temple priest who lived during a religiously bleak time in Israel – in many ways like today’s Church. Many of the temple priests were corrupt and there seemed to be a shortage of good priests willing to speak convincingly for the Lord.  Old Eli, however, carries on his priestly duties in spite of the bad times. He is assisted by a young man named Samuel. Samuel, like many young people of his day, was not familiar with the Lord. It was, however, precisely during such a terrible state of affairs that God calls this young man, Samuel, to be his spokesman.

    This wonderful story is, in some ways, a funny story. The old priest Eli and the young Samuel are asleep in the Temple. Young Samuel keeps waking up thinking he hears someone calling his name. He presumes it is the old priest Eli, so he gets out of bed and goes into the other room and says, “You called?” He does this twice and twice Eli tells him “No! I wasn’t calling you!, Go back to sleep!” When the young Samuel hears the voice a third time and goes to awaken the old priest, Eli realizes that it must be the Lord who was calling him.  Old Eli then tells young Samuel, “If you hear the voice again, tell the voice “Speak, your servant is listening.”  This time Samuel answers the call just as Eli had instructed him. He says to God, “Speak, for your servant is listening!”  God then takes Samuel and gradually turns him into a great prophet, a powerful and effective spokesman. As a preacher, I love the closing line. It says that God "did  not permit any word of Samuel's to be without effect.” Any serious preacher would love to know that all his words hit the target and had lasting effects! 

    Just as the old priest Eli did for the the young man Samuel, our jobs are not to talk anyone into anything, but to help them listen for what God is calling them to do. Our job is to encourage people to listen, and when they hear God’s call, to be ready to answer, “Speak, for your servant is listening.” 

    Let me be perfectly clear here! You will not be doing us a favor if you listen for God’s call. You will be doing yourself a favor. Your very happiness depends on hearing your call, discerning your vocation, and finding your purpose in life.  Getting your call right, is one of the most essential tasks in life. If you get it right, it will bring you unimaginable happiness and peace of mind. If you get it wrong, you will go through life always feeling that something is just not quite right! You will be unhappy without knowing why. You will be driven to look for love in all the wrong places and you will find yourself settling for second best.  As Thomas Merton says, “The biggest human temptation is to settle – to settle for too little!” Buddha put it this way, “Our goal in life is to find out what our goal in life is and to give ourselves to that goal wholeheartedly.” Dale Carnegie put it this way, “Throw yourself into some work you believe in with all your heart, live for it, and you will find happiness that you thought could never be yours.” 

    Let me say a few things about what I have learned about “calls.” First of all, all of us received our primary “call” at our baptisms. God adopted us as his children and called us to grow into his likeness as his disciples.  Like Samuel, the first call we all need to “wake up” to is to become like Christ!

    Within that call, we have a second call, a call to carry on some part of Christ’s work in the world. The hard part, like Samuel, is to discern what part of God work we are called to carry on! Am I being called to teaching, healing, feeding, reconciling or what?

    Before Jesus left this earth, he commissioned his followers to carry on his work. So that we might be equipped for this work, he sent the Holy Spirit to make us powerful enough to do what he has given us to do. He even stated that with the power of the Holy Spirit we could do what he did and even more.

    There are, then, a variety of specific calls within the general call to carry on Christ’s work of teaching, healing, feeding and reconciling. The possibilities are endless. Some are called to marriage and parenthood. Others are called to be teachers, doctors, nurses, lawyers, politicians, artists, counselors and administrators. Still other are called to ordained ministry, the religious life or full-time church ministry as lay persons.

    There will be opportunities in the weeks ahead to talk about marriage, parenthood and the other calls, but let me today say a few words about the calls to priesthood, religious life and full-time lay ministry. Don’t turn me off just because you feel it is not your call. The work of promoting religious vocations is just as much your responsibility as it is mine and Father Michael's  Even if it is not your call, you have a responsibility to encourage others in these calls and tell them that you see it, if you see it being manifested in them. Just as Eli had to tell Samuel to “listen,” we are called to encourage each other to “listen” for God’s call.  We all need to do this a little more these days, especially at a time when many people do not appear to be “familiar with the Lord.”  After all, someday you will need to be married, have your babies baptized and confirmed, have your confessions heard, attend Mass, be anointed when you are sick and dying, have a funeral or be ministered to by religious and lay ministers in countless ways. I am happy to say that this diocese has produced several bishops, many priests and religious and a plethora of fine lay ministers in the last few years because they were encouraged by someone to listen for God’s call!  

    What are the signs of a possible vocation to priesthood, religious life, permanent diaconate or full-time lay ministry?  Assuming the person is a healthy, well-rounded person of faith and practice, he or she should have a fundamental openness to people. We don’t need priests, religious, permanent deacons or lay ministers who are unbalanced religious fanatics or who cannot relate to people of both sexes. Sadly, all those positions have been filled! He or she should have a disposition to compassion and justice, with a desire to be of service. Most of all, he or she should have a capacity for healthy introspection and contemplation. If he or she cannot be quiet sometimes and listen, we don’t need them!

    Secondly, a priest, religious, permanent deacon or full time lay minister should carry at least the potential for a lively and creative intellectual life. This is especially needed for the ministries of preaching, counseling, spiritual direction and pastoral leadership. The members of our church deserve the best and brightest to minister to them.  Along with these qualities is the aptitude for community, as well as the capacity for sustained commitment and delayed gratification. They have to be able to “go the distance.”

    Third, a priest, religious, permanent deacon or full-time lay minister must have a capacity for rising above self-interest in the service of the gospel, the ability to surrender his or her life to something bigger than himself or herself.

    Some religious priests, sisters and brothers live “apart” in monasteries and convents. Others of us, along with permanent deacons and full-time lay ministers, live “in the world.” Both those who live “in the world” and those “set apart” are equal members in the household of God.  One is not “better” or “higher” than the other. They simply serve in different ways. Diocesan priests, like myself, are called to live “in the world.” I get a pension, draw Social Security, paid taxes my whole adult life, own a home, buy my own car, do my own laundry, shop at the grocery, cook my own food and I saved for retirement for 45 years. Diocesan priests like me live “in the world” so as to serve those who live “in the world.”   

    Today is a day to appreciate and pray for priests, sisters, brothers and full-time lay ministers. Today is a day to call forth from the community of believers new people like Samuel to carry on these ministries into the future.  If you, or anyone you know, would like to know more details, call Father Michael. Like the old Eli, I once told Father Michael, like Samuel,when he was still a student at Bellarmine where I was chaplain, "Michael, someday you will take my place!" Guess what? All these years later, he has two of my old jobs: Vocation Director and pastor of the Cathedral!

    I retired about three years ago. Now I leave you with a serious question! Who here is God calling to take my place – here in the pulpit and there at the altar? It could be you or that person sitting down from you, in front of you or behind you! 




    Friday, January 12, 2018

    FROM THE FREEZER TO THE OVEN



    HANG ON A BIT LONGER


    LOOKING FORWARD TO GETTING OUT OF THIS COLD WEATHER


    Image result for shivering cold gif



    Just over a month away, I can escape this cold and fly to the Caribbean island nation of Saint Lucia. 
    OK, I have to work without pay, not lay around and drink rum coolers, but I am OK with that! 
    I will be leading the priest and deacon retreat for the Archdiocese of Castries, Saint Lucia. 
    It was first scheduled for September, but because of the hurricanes, it was rescheduled for February 19 - February 22, 2018. 
    If I can get out without a blizzard shutting down the airport, this might just be a blessing in disguise! 

    The truth is, I will probably never  get to walk on the beach. I'll probably be locked away in a retreat house all week. Maybe I'll see this from the air as I land and take off if I'm lucky! At least it will be warm! 

    Related image




    Thursday, January 11, 2018

    FOLLOWING THE LEAD OF POPE FRANCIS


    "I wonder what a Pope feels like?" 


    Have you ever tried to give a homily with a hyperactive child stealing the show? 



    Hey, Pope Francis, I have some fans too!



    One of the young residents of St. Benedict Home for Children in St. Vincent. 



    This is little Mona Lisa, the bishop's housekeeper's daughter, in Barbados.She is a most contented, happy baby who hardly cries. She keeps her beautiful dark eyes peeled on you as you move about the room. 


    Baptizing one of 6 babies in the Cathedral in Kingston, SVG. last December 17. 



    One of the young Cathedral parishioners around Christmas. 



    This is Daniel, resident at the Bread of Life Home for Children, in St. Vincent. He took to me for some reason! 




    I am already buying toys on sale for next Christmas for the kids in the two island Children's Homes. I am finding great prices on quality toys. The January sales are a great time to start collecting. I learned this year that I need to probably ship the toys in August next time around to be sure they arrive in time for Christmas 2018.  


    These dolls remind me of the 6 beautiful babies I baptized December 17 of last year when I was down in the islands. 
    They will make some kids very happy this next Christmas. 

    Tuesday, January 9, 2018

    THE CHURCH IS STARVING FOR GOOD PREACHING





    The best stuff on preaching I have ever come across comes from Pope Francis in his JOY OF THE GOSPEL exhortation. If every bishop, priest and deacon in the Church really followed this advice, Catholic preaching would improve dramatically. 

    No one says it quite like Pope Francis - simple, direct and with a clear ring of truth. 

    If you never get around to reading the whole thing, at least read this part. 




    III. Preparing to preach
    145. Preparation for preaching is so important a task that a prolonged time of study, prayer, reflection and pastoral creativity should be devoted to it. With great affection I wish to stop for a moment and offer a method of preparing homilies. Some may find these suggestions self-evident, but I consider it helpful to offer them as a way of emphasizing the need to devote quality time to this precious ministry. Some pastors argue that such preparation is not possible given the vast number of tasks which they must perform; nonetheless, I presume to ask that each week a sufficient portion of personal and community time be dedicated to this task, even if less time has to be given to other important activities. Trust in the Holy Spirit who is at work during the homily is not merely passive but active and creative. It demands that we offer ourselves and all our abilities as instruments (cf. Rom 12:1) which God can use. A preacher who does not prepare is not “spiritual”; he is dishonest and irresponsible with the gifts he has received.
    Reverence for truth
    146. The first step, after calling upon the Holy Spirit in prayer, is to give our entire attention to the biblical text, which needs to be the basis of our preaching. Whenever we stop and attempt to understand the message of a particular text, we are practising “reverence for the truth”.[113] This is the humility of heart which recognizes that the word is always beyond us, that “we are neither its masters or owners, but its guardians, heralds and servants”.[114] This attitude of humble and awe-filled veneration of the word is expressed by taking the time to study it with the greatest care and a holy fear lest we distort it. To interpret a biblical text, we need to be patient, to put aside all other concerns, and to give it our time, interest and undivided attention. We must leave aside any other pressing concerns and create an environment of serene concentration. It is useless to attempt to read a biblical text if all we are looking for are quick, easy and immediate results. Preparation for preaching requires love. We only devote periods of quiet time to the things or the people whom we love; and here we are speaking of the God whom we love, a God who wishes to speak to us. Because of this love, we can take as much time as we need, like every true disciple: “Speak, Lord, for your servant is listening” (1 Sam 3:9).
    147. First of all, we need to be sure that we understand the meaning of the words we read. I want to insist here on something which may seem obvious, but which is not always taken into account: the biblical text which we study is two or three thousand years old; its language is very different from that which we speak today. Even if we think we understand the words translated into our own language, this does not mean that we correctly understand what the sacred author wished to say. The different tools provided by literary analysis are well known: attention to words which are repeated or emphasized, recognition of the structure and specific movement of a text, consideration of the role played by the different characters, and so forth. But our own aim is not to understand every little detail of a text; our most important goal is to discover its principal message, the message which gives structure and unity to the text. If the preacher does not make this effort, his preaching will quite likely have neither unity nor order; what he has to say will be a mere accumulation of various disjointed ideas incapable of inspiring others. The central message is what the author primarily wanted to communicate; this calls for recognizing not only the author’s ideas but the effect which he wanted to produce. If a text was written to console, it should not be used to correct errors; if it was written as an exhortation, it should not be employed to teach doctrine; if it was written to teach something about God, it should not be used to expound various theological opinions; if it was written as a summons to praise or missionary outreach, let us not use it to talk about the latest news.
    148. Certainly, to understand properly the meaning of the central message of a text we need to relate it to the teaching of the entire Bible as handed on by the Church. This is an important principle of biblical interpretation which recognizes that the Holy Spirit has inspired not just a part of the Bible, but the Bible as a whole, and that in some areas people have grown in their understanding of God’s will on the basis of their personal experience. It also prevents erroneous or partial interpretations which would contradict other teachings of the same Scriptures. But it does not mean that we can weaken the distinct and specific emphasis of a text which we are called to preach. One of the defects of a tedious and ineffectual preaching is precisely its inability to transmit the intrinsic power of the text which has been proclaimed.
    Personalizing the word
    149. The preacher “ought first of all to develop a great personal familiarity with the word of God. Knowledge of its linguistic or exegetical aspects, though certainly necessary, is not enough. He needs to approach the word with a docile and prayerful heart so that it may deeply penetrate his thoughts and feelings and bring about a new outlook in him”.[115] It is good for us to renew our fervour each day and every Sunday as we prepare the homily, examining ourselves to see if we have grown in love for the word which we preach. Nor should we forget that “the greater or lesser degree of the holiness of the minister has a real effect on the proclamation of the word”.[116] As Saint Paul says, “we speak, not to please men, but to please God who tests our hearts” (1 Th2:4). If we have a lively desire to be the first to hear the word which we must preach, this will surely be communicated to God’s faithful people, for “out of the abundance of the heart, the mouth speaks” (Mt 12:34). The Sunday readings will resonate in all their brilliance in the hearts of the faithful if they have first done so in the heart of their pastor.
    150. Jesus was angered by those supposed teachers who demanded much of others, teaching God’s word but without being enlightened by it: “They bind heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves will not lift a finger to move them” (Mt 23:4). The apostle James exhorted: “Not many of you should become teachers, my brethren, for you know that we who teach shall be judged with greater strictness” (Jas 3:1). Whoever wants to preach must be the first to let the word of God move him deeply and become incarnate in his daily life. In this way preaching will consist in that activity, so intense and fruitful, which is “communicating to others what one has contemplated”.[117] For all these reasons, before preparing what we will actually say when preaching, we need to let ourselves be penetrated by that word which will also penetrate others, for it is a living and active word, like a sword “which pierces to the division of soul and spirit, of joints and marrow, and discerns the thoughts and intentions of the heart” (Heb 4:12). This has great pastoral importance. Today too, people prefer to listen to witnesses: they “thirst for authenticity” and “call for evangelizers to speak of a God whom they themselves know and are familiar with, as if they were seeing him”.[118]
    151. We are not asked to be flawless, but to keep growing and wanting to grow as we advance along the path of the Gospel; our arms must never grow slack. What is essential is that the preacher be certain that God loves him, that Jesus Christ has saved him and that his love always has the last word. Encountering such beauty, he will often feel that his life does not glorify God as it should, and he will sincerely desire to respond more fully to so great a love. Yet if he does not take time to hear God’s word with an open heart, if he does not allow it to touch his life, to challenge him, to impel him, and if he does not devote time to pray with that word, then he will indeed be a false prophet, a fraud, a shallow impostor. But by acknowledging his poverty and desiring to grow in his commitment, he will always be able to abandon himself to Christ, saying in the words of Peter: “I have no silver and gold, but what I have I give you” (Acts 3:6). The Lord wants to make use of us as living, free and creative beings who let his word enter their own hearts before then passing it on to others. Christ’s message must truly penetrate and possess the preacher, not just intellectually but in his entire being. The Holy Spirit, who inspired the word, “today, just as at the beginning of the Church, acts in every evangelizer who allows himself to be possessed and led by him. The Holy Spirit places on his lips the words which he could not find by himself”.[119]
    Spiritual reading
    152. There is one particular way of listening to what the Lord wishes to tell us in his word and of letting ourselves be transformed by the Spirit. It is what we call lectio divina. It consists of reading God’s word in a moment of prayer and allowing it to enlighten and renew us. This prayerful reading of the Bible is not something separate from the study undertaken by the preacher to ascertain the central message of the text; on the contrary, it should begin with that study and then go on to discern how that same message speaks to his own life. The spiritual reading of a text must start with its literal sense. Otherwise we can easily make the text say what we think is convenient, useful for confirming us in our previous decisions, suited to our own patterns of thought. Ultimately this would be tantamount to using something sacred for our own benefit and then passing on this confusion to God’s people. We must never forget that sometimes “even Satan disguises himself as an angel of light” (2 Cor 11:14).
    153. In the presence of God, during a recollected reading of the text, it is good to ask, for example: “Lord, what does this text say to me? What is it about my life that you want to change by this text? What troubles me about this text? Why am I not interested in this? Or perhaps: What do I find pleasant in this text? What is it about this word that moves me? What attracts me? Why does it attract me?” When we make an effort to listen to the Lord, temptations usually arise. One of them is simply to feel troubled or burdened, and to turn away. Another common temptation is to think about what the text means for other people, and so avoid applying it to our own life. It can also happen that we look for excuses to water down the clear meaning of the text. Or we can wonder if God is demanding too much of us, asking for a decision which we are not yet prepared to make. This leads many people to stop taking pleasure in the encounter with God’s word; but this would mean forgetting that no one is more patient than God our Father, that no one is more understanding and willing to wait. He always invites us to take a step forward, but does not demand a full response if we are not yet ready. He simply asks that we sincerely look at our life and present ourselves honestly before him, and that we be willing to continue to grow, asking from him what we ourselves cannot as yet achieve.
    An ear to the people
    154. The preacher also needs to keep his ear to the people and to discover what it is that the faithful need to hear. A preacher has to contemplate the word, but he also has to contemplate his people. In this way he learns “of the aspirations, of riches and limitations, of ways of praying, of loving, of looking at life and the world, which distinguish this or that human gathering,” while paying attention “to actual people, to using their language, their signs and symbols, to answering the questions they ask”.[120] He needs to be able to link the message of a biblical text to a human situation, to an experience which cries out for the light of God’s word. This interest has nothing to do with shrewdness or calculation; it is profoundly religious and pastoral. Fundamentally it is a “spiritual sensitivity for reading God’s message in events”,[121] and this is much more than simply finding something interesting to say. What we are looking for is “what the Lord has to say in this or that particular circumstance”.[122] Preparation for preaching thus becomes an exercise in evangelical discernment, wherein we strive to recognize – in the light of the Spirit – “a call which God causes to resound in the historical situation itself. In this situation, and also through it, God calls the believer”.[123]
    155. In this effort we may need but think of some ordinary human experience such as a joyful reunion, a moment of disappointment, the fear of being alone, compassion at the sufferings of others, uncertainty about the future, concern for a loved one, and so forth. But we need to develop a broad and profound sensitivity to what really affects other people’s lives. Let us also keep in mind that we should never respond to questions that nobody asks. Nor is it fitting to talk about the latest news in order to awaken people’s interest; we have television programmes for that. It is possible, however, to start with some fact or story so that God’s word can forcefully resound in its call to conversion, worship, commitment to fraternity and service, and so forth. Yet there will always be some who readily listen to a preacher’s commentaries on current affairs, while not letting themselves be challenged.
    Homiletic resources
    156. Some people think they can be good preachers because they know what ought to be said, but they pay no attention to how it should be said, that is, the concrete way of constructing a sermon. They complain when people do not listen to or appreciate them, but perhaps they have never taken the trouble to find the proper way of presenting their message. Let us remember that “the obvious importance of the content of evangelization must not overshadow the importance of its ways and means”.[124] Concern for the way we preach is likewise a profoundly spiritual concern. It entails responding to the love of God by putting all our talents and creativity at the service of the mission which he has given us; at the same time, it shows a fine, active love of neighbour by refusing to offer others a product of poor quality. In the Bible, for example, we can find advice on how to prepare a homily so as to best to reach people: “Speak concisely, say much in few words” (Sir 32:8).
    157. Simply using a few examples, let us recall some practical resources which can enrich our preaching and make it more attractive. One of the most important things is to learn how to use images in preaching, how to appeal to imagery. Sometimes examples are used to clarify a certain point, but these examples usually appeal only to the mind; images, on the other hand, help people better to appreciate and accept the message we wish to communicate. An attractive image makes the message seem familiar, close to home, practical and related to everyday life. A successful image can make people savour the message, awaken a desire and move the will towards the Gospel. A good homily, an old teacher once told me, should have “an idea, a sentiment, an image.”
    158. Paul VI said that “the faithful… expect much from preaching, and will greatly benefit from it, provided that it is simple, clear, direct, well-adapted”.[125] Simplicity has to do with the language we use. It must be one that people understand, lest we risk speaking to a void. Preachers often use words learned during their studies and in specialized settings which are not part of the ordinary language of their hearers. These are words that are suitable in theology or catechesis, but whose meaning is incomprehensible to the majority of Christians. The greatest risk for a preacher is that he becomes so accustomed to his own language that he thinks that everyone else naturally understands and uses it. If we wish to adapt to people’s language and to reach them with God’s word, we need to share in their lives and pay loving attention to them. Simplicity and clarity are two different things. Our language may be simple but our preaching not very clear. It can end up being incomprehensible because it is disorganized, lacks logical progression or tries to deal with too many things at one time. We need to ensure, then, that the homily has thematic unity, clear order and correlation between sentences, so that people can follow the preacher easily and grasp his line of argument.
    159. Another feature of a good homily is that it is positive. It is not so much concerned with pointing out what shouldn’t be done, but with suggesting what we can do better. In any case, if it does draw attention to something negative, it will also attempt to point to a positive and attractive value, lest it remain mired in complaints, laments, criticisms and reproaches. Positive preaching always offers hope, points to the future, does not leave us trapped in negativity. How good it is when priests, deacons and the laity gather periodically to discover resources which can make preaching more attractive!