Page 17 - The Priest, Summer 2015

beginnings – disciples of our Lord Jesus Christ amidst a vast unbelieving throng. Our ministry, our message, is now to the unbeliever, even if previously baptised.
Brothers, I would propose to you that we priests of the early twenty- rst century need to embrace the spirituality of the Kerygma, so that we can become effec- tive proclaimers of Christ to the world. As we more fully live the Kerygma we will be more effective agents of the Kerygma, and I believe it will become a path to personal holiness.
A question
It begs a question: what is the Kerygma? I am sure we can all answer it. However let us explore it together.
One way in which we could frame the question (something I like to do) is to ask: “In ten words or less what is the message that the Church offers to the world?”
I nd I get a wide variety of answers to this question, most of which hinge on the word “love.”
What is the message of the Church to the world? I would like to turn to the New Testament. What does the New Testament say about the Kerygma? As a preliminary step I would like to consider the message of St John the Baptist.
The message of John the Baptist
What was the message of John the Bap- tist? This is very easy to answer. John the Baptist saw his role as preparing for the coming of the Messiah. He was second- ary to the one who was to come after him whose sandal strap he was not t to un- tie. His message was a call to repentance: “Turn away from your sins.” He urged his listeners to give expression to this inten- tion by being baptised in the River Jordan. He is known as John “the Baptiser.” This was a symbolic means of being cleansed from their previous way of life and an indi- cation that they would now live a new life.
His message was a message very typical of that of the prophets in Israel. John the Baptist was a fearless preacher, at one time calling the Pharisees listening to him a “brood of vipers.” He had a certain apoca- lyptic edge to his preaching as he urged
people to turn from the “wrath to come.” He said that people must prove the sin- cerity of their baptism by their improved way of life. He said that people who had two tunics should give one away; he told tax collectors only to collect what is just; he told soldiers to be content with their
pay.
The reason for the urgency of his
preaching was that the people needed to be ready to recognised and respond to the One who was coming after him. He saw that he was to prepare a way for the Lord. John the Baptist wanted people’s hearts to be open to receive the Messiah when he comes.
Thus, we can summarise the message of John the Baptist as urging people to prepare for the coming of the Messiah by an act of repentance.
The preaching of Jesus
Now, let us move forward. Once again I repeat the question: “In ten words or less what is the essential message of the preaching of Jesus?”
The best place to turn to is to look at how the Gospels present the Lord’s open- ing message as he began his public minis- try. We are told by St Mark that after John was put in prison, Jesus went into Galilee and began preaching:
The time is ful lled, and the kingdom of God is at hand; repent, and believe in the gospel. (Mk 1:14-15)
St Matthew records a similar message:
Repent, for the kingdom of heaven is at hand. (Mt 4:17)
Allow me to consider brie y the ele- ments to this message. Firstly, Jesus an- nounces that the “time is ful lled.” This is the de nitive moment in history; it is the moment of God’s action. We understand this in terms of the Incarnation, God has entered human history: Emmanuel – God is with us.
Secondly, Jesus declares that the “king- dom of God is at hand.” This needs some closer consideration. It is worth noting that St Luke records the same message when Jesus sends out his disciples:
“Whenever you enter a town and they
receive you, eat what is set before you; heal the sick in it and say to them: ‘The kingdom of God has come near to you.’” (Lk 10:8)
The Kingdom
Chapter 13 of St Matthew’s Gospel con- tains a series of parables of the Lord on the subject of the Kingdom of Heaven. They tend to begin with the words, “the Kingdom of Heaven is like...” The para- bles use a number of images to describe the Kingdom: seed being sown; leaven in bread; a treasure in a eld.
When asked by his disciples why he re- sorts to the use of parables when speak- ing to the crowds, the Lord explains sim- ply that people do not understand what he is talking about and so, if you like, he uses a series of images to explain things. Even today the teaching of Jesus about the Kingdom of Heaven is dif cult for many to understand. What is this ‘Kingdom’ to which the Lord is referring?
We know it is not an earthly reign – it is not a political kingdom. He taught clearly that this Kingdom is not of this world (see Jn 18:36). The Kingdom is not a physical but a spiritual reality. What does he mean when he says that it is close at hand? He is not simply speaking about heaven as our nal destination. He says in another place that the Kingdom is “in the midst of you.” (Lk 17:21) In other words we are to live within this Kingdom now, here on earth.
The Lord describes Satan as the prince of this world (see Jn 12:31). In other words, the powers of evil in uence world events. Jesus makes it abundantly clear that now God has acted and has entered human history through his Son to reverse this situation (see Jn 16:33). God’s kingdom is going to supplant the in uence of Satan over the world.
Another translation of the term that is sometimes used is the “reign of God.” In other words, it is the exercise of the authority and power of God over the world, or more particularly, over our lives. This Kingdom of which the Lord speaks refers to the in- vitation of God through Christ to place one’s life under the authority and power of God.
Journal of the Australian Confraternity of Catholic Clergy
17