# Sermons for all the Sundays in the year/Instructions to Preachers

INSTRUCTIONS TO PREACHERS.
1. IN the first place, the preacher, if he wishes that his preaching shall produce abundant fruit, should propose to himself the proper end - that is, to preach, not with a view to obtain honour, or applause, or any temporal advantage, but solely to gain souls to God ; and hence it is necessary, that when he enters upon his exalted office of divine ambassador, he should pray to God fervently to inflame his heart with his holy love; because it is by this means that his preaching will be productive of much fruit. The venerable Father John D Avila being once asked, what was most conducive towards preaching well, replied in those short but expressive words" To love Jesus Christ well" It has been therefore found by experience, that preachers who love Jesus Christ have often effected more by a single discourse, than others by several. 2. St. Thomas of Villanova said, that the words of a sermon should be like so many darts of fire, which would wound and inflame the hearers with divine love. " But how," he subjoined, " can the heart be set on fire by those sermons which, though long and elaborate, issue, notwithstanding, from a frozen heart ? " St. Francis de Sales observes, that the tongue speaks to the ear, but the heart speaks to the heart. He proceeds to say, that when the sentiments do not spring from the heart of the preacher, it is with difficulty they draw the ​hearts of others to divine love ; he must himself be first inflamed with it. " Lampades ejus lampades ignis, atque flammarum." (Cant. viii. 6.) He must be first a fire to burn, and afterwards a flame to set others on fire. St. Bernard explained this in other terms, when he said, that he must be first a cistern, and then a canal ; first a cistern that is, full of the fervour and zeal which are collected in mental prayer ; and then a canal, to communicate it to others.
3. With regard to the subject matter of sermons. Those subjects should be selected which move most powerfully to detest sin and to love God ; whence the preacher should often speak of the last things of death, of judgment, of Hell, of Heaven, and of eternity. According to the advice of the Holy Spirit, " Memorare novissima tua, et in setcrnum non peccabis," (Eccl. vii. 40,) it is particularly usefu often to m ae mention of death, by delivering several discourses on that subject during the year, speaking at one time on the uncertainty of death, which terminates all the pleasures as well as all the afflictions of this life ; at another, on the uncertainty of the time at which death may arrive ; now, on the unhappy death of the sinner ; and again, on the happy death of the just.
4. The preacher should often speak of the love which Jesus Christ bears towards us, of the love which we should bear to Jesus Christ, and of the confidence we should have in his mercy whenever we are resolved to amend our lives. It would appear that some preachers do not know how to speak of anything but the justice of God, terrors, threats, and chastisements. There is no doubt but that terrifying discourses are of use to arouse ​sinners from the sleep of sin ; but we should be persuaded at the same time, that those who abstain from sin solely through the fear of punishment, will with difficulty persevere for a long time. Love is that golden link which binds the soul to God, and makes it faithful in repelling temptation and practising virtue. St. Augustine said : "Ama et fac quod vis." He who truly loves God, flies from everything displeasing to Him, and seeks to please Him to the utmost of his power. And here let us cite that remarkable saying of St. Francis de Sales : " The love that does not spring from the passion of Christ is weak." By this the saint gives us to understand that the passion of Christ moves us most effectually to love him.
5. Thus it is very useful, and most conducive to inspire the love of God, to speak to sinners of the confidence which we should have in Jesus Christ if we abandon sin. " Viam mandatorum, tuorum cucurri, cum dilatasti cor meum" (Ps, cxviii. 32.) When the heart is dilated with confidence it easily runs in the way of the Lord. In like manner the preacher should often speak of the confidence which we should have in the intercession of the Mother of God. Besides the discourses delivered during the course of the year, on the principal festivals of the Blessed Virgin Mary as the Annunciation, the Assumption, her Patronage, and her Dolours let him oftentimes, in his addresses to the people, inculcate upon the minds of his auditors devotion to the Mother of God. Some preachers have a very laudable custom of introducing into every sermon some thing regarding the Blessed Virgin, either by relating some example of graces bestowed on her clients, or of some act of homage performed by ​her votaries, or some prayer which we should offer to her.
6. Moreover, the preacher should often speak of the means by which we are preserved in the grace of God : such as, flying dangerous occasions and wicked companions, frequenting the sacraments, and especially recommending ourselves often to God and the Virgin Mother, in order to obtain the graces necessary for salvation, and principally the graces of perseverance and of the love of Jesus Christ, without which we cannot be saved.
7. The preacher should likewise often speak against bad confessions, in which sins are concealed through shame. This is an evil not of rare occurrence, but frequent, especially in small country districts, which consigns innumerable souls to hell. Hence it is very useful to mention, from time to time, some example of souls that were damned by wilfully concealing sins in confession.
8. We shall now speak briefly of the parts of a discourse, which arc nine : the exordium, the proposition, the division, the introduction, the proof, the confutation, the amplification, the peroration or conclusion, the epilogue, and the appeal to the passions. These are again reduced to three principal divisions : 1 the exordium ; 2 the proof, which comprises the introduction that precedes, and the confutation of the opposite arguments, that follows it ; 3 the peroration or conclusion, which comprises the epilogue, the moral exhortation, and the appeal to the passions. To the exordium rhetoricians assign seven parts : the introduction, general proposition, confirmation, repetition of the proposition, connection, particular proposition, and division. But, ​commonly speaking, the substantial parts of the exordium are three: 1 the general proposition; 2 the connection or the link by which it is connected with the particular proposition; 3 the particular proposition, or the principal one of the discourse, which includes the division of the points. For example: 1”We must work out our salvation, because there is no alternative: whosoever is not saved is damned: ”that is the general proposition. 2”But, to be saved, we must die a happy death: that is the connection or application. 3”But it is exceedingly difficult to die a happy death after a wicked life:" and that is the particular proposition, or principal one of the discourse, which ought to be clear, concise, and, simple, and, at the same time, one; otherwise, if unity be not observed in the proposition, it would not be one sermon, but several; and, therefore, the points into which the discourse is divided ought all tend to prove one single proposition. For example: "The person who is addicted to a bad habit is with difficulty saved, because the bad habit (1) darkens the understanding, (2) hardens the heart :" and these will be the two points of the discourse. Let the points be short and few, not exceeding two, or, at most, three; and sometimes a single point will be sufficient. For example: “Mortal sin is a great evil, because it is an injury done to God ;" or, ”He who abuses too much the mercy of God will be abandoned by Him”
9. With regard to the body of the discourse, and, in the first place, the proof, it ought to be a perfect syllogism, but without appearing to be so. The major proposition should be proved before we pass to the minor; and the minor before we ​pass to the conclusion. This, however, is to be understood when the major or minor proposition requires proof: otherwise, when they express truths already known and certain, it is sufficient to amplify, without proving them.
10. As far as regards the order of the proofs, generally speaking, the authority of the Scriptures and of the Holy Fathers should be first adduced; then the arguments from reason; and afterwards the illustrations and examples. The texts of Scripture should be cited in an impressive and emphatic manner. It is better than to dwell on the exposition of one or two texts of Scripture than to cite many at once, without considering well their import. The citations from the Fathers should be few and brief, and containing some sentiment that is strong and animated, and not trivial. After the citations, the arguments from reason should be adduced; concerning which, some assert that the weaker reasons should be adduced in the first place, and then the stronger; but I am disposed to adopt the opinion of others, who think it better that the strong arguments should be advanced; and that the weaker ones should occupy the middle place; because, were a weak argument adduced in the commencement, it might make a bad impression on the minds of the auditors. After the arguments from reason come the examples and illustrations. I have said that this arrangement should be observed ordinarily; but, occasionally, it will be of use to give some one of the aforementioned proofs precedence of the others: this must be left to the discretion of the preacher.
11. Care should be taken that the transition from one point to the other be made naturally, ​without passing from one thing to another that has no relation to it. The most ordinary and easiest modes are these: ” Let us proceed to the other point, etc.; or “Thus, after having seen," etc. And passing from one argument to another, you may say: “Besides, we should consider," etc., taking care, as far as it is possible, that the last part of the preceding argument has some connection with the following point or argument.
12. We have spoken of proofs. As far as regards the amplification of proofs, one is verbal, which consists in words; another is real, which may consist either in climax; for example: "It is a virtue to suffer tribulations with patience a greater virtue to desire them; it is a greater still to take delight in them;" or it may be borrowed from the circumstances of the subject, or from comparison with another subject of equal or lesser consideration. The morals have their proper place, as we shall remark in the peroration. It is, however, occasionally allowed, after a satisfactory proof has been adduced, to address a short exhortation; and this is particularly the case in the sermons of the Mission, in which the audience is generally composed of rude, uneducated persons, on whom moral exhortation makes more impression; but these moral exhortations that are incidentally introduced should not be too long or too frequent, so as to render the discourse tedious or languid.
13. The peroration contains three parts the epilogue, the moral exhortation, and the appeal to the passions. The epilogue is a recapitulation of the discourse, in which the most convincing arguments that have been already advanced are repeated, but which must be handled with a view ​to the movement of the passions which is to follow; whence the preacher, in his recapitulation, should commence to move the passions.
14. As to the moral exhortation, it may be observed, that oftentimes the principal fruit of the sermon consists, especially in discourses addressed to the people, in explaining the moral truths suitable to the subject of the discourse, with propriety and earnestness. The preacher, therefore, should take care to speak against the most prevalent vices, viz.: hatred, impurity, blasphemy; against evil occasions, wicked companions; against parents who allow their children to hold intercourse with persons of different sex; and especially against mothers who invite young men into their houses to converse with their daughters. Let him also exhort the heads of families to remove from their houses bad books, and particularly novels, which insinuate a secret poison that corrupts youth. Let him speak against games of hazard, which are the ruin of families and of souls.
15. In a word, let the preacher endeavour, in his sermons, always to insinuate whatever he can that is practical that is, the remedies of the different vices; the means of persevering in a virtuous life; such as, to fly dangerous occasions and bad company; to offer violence to one’s self in motions of anger, so as not to break out into injurious actions or words; by suggesting to the hearers some form of expression, to avoid blasphemies or imprecations; for example, ”Lord, give me patience!” “Virgin Mary, assist me!" and the like. Let him recommend the people to hear Mass every morning: to read every day some spiritual book; every morning to renew the resolutions of not offending God, and to ask the ​Divine assistance in order to persevere; to make each day a visit to the most holy sacrament and the Blessed Virgin, in some representation of her; each evening to make the examination of conscience, with an act of sorrow; after having committed a sin, immediately to make an act of contrition, and to confess it as soon as possible: above all, let him recommend his hearers to have recourse to God and to the Blessed Virgin in the time of temptation, by repeating oftentimes the name of Jesus and Mary, and continuing to invoke their aid until the temptation ceases. Those means and remedies should be often repeated by the preacher, and recommended frequently in the course of his sermons; and he must not be deterred by the apprehension of being criticised by some learned person, who may remark that the preacher repeated the same things. In preaching we must not seek the applause of the learned, but the divine approbation and the advantages of souls, and particularly of poor ignorant persons, who do not profit so much by thoughts and arguments, as by those easy practices which are suggested and repeated to them. I say repeated, since those rude and unlettered persons will easily forget what they hear, unless it is oftentimes repeated to them.
16. Let young preachers also take care to develop, and to commit to memory, their sermons, before they deliver them from the pulpit. To preach extempore is useful, inasmuch as the discourse becomes thus more natural and familiar; this, however, is not the case with young men, but only with those who have been in the habit of preaching for many years; otherwise, young men would contract a habit of speaking without ​preparation, and of preaching at random, saying whatever occurred to them, without any order or arrangement. However, young preachers should take care to develop their sermons, not in the florid style of elaborate expression, lofty thoughts, and sounding periods. Read the golden treatise on popular eloquence by the celebrated scholar, Louis Muratori; in which he proves that all sermons addressed to an audience composed of learned and unlearned, ought to be not only familiar, but also popular; composed in an easy and simple style, such as the people are in the habit of using; avoiding, however, all low and vulgar expressions, which are not suited to the dignity of the pulpit "The people," says Muratori, "are composed for the most part of the ignorant; if you address to them abstruse doctrines and reflections, and use words and phrases that are not adapted to ordinary comprehensions, what fruit do you hope for from persons who do not understand you? Wherefore, the practice of those preachers will never be conformable to the rules of the art, or the principles of genuine eloquence, who, instead of accommodating themselves to the limited capacity of so many of their hearers, appear to study to make themselves intelligible to the learned only; as if they were ashamed to make themselves understood by the poor, who have as good a right to the word of God as the learned. Nay more, a Christian preacher is bound to each one of his auditory in particular, as if there were no other who heard him. He who employs lofty reasoning, and is not careful to make himself understood by all, betrays the cause of God and his own duty, and disregards the spiritual necessities of a great portion of his audience." Hence the Council of Trent prescribes ​to all parish priests, to compose their discourses in a manner adapted to the capacity of their audience: ”Archipresbyteri et parochi per se vel alios idoneos, plebes sibi commissas pro earum capacitate pascant salutaribus verbis." (Sess. v. cap. i. de Reform.)
17. St. Francis de Sales said, that select language and sounding periods are the bane of sacred eloquence; and the principal reason of this is, that sermons composed in this style have not the divine sanction and concurrence. They may be of use to the learned, but not to the illiterate, who generally constitute the principal part of every audience. On the other hand, sermons composed in a familiar style are useful to the illiterate as well as to the learned. Muratori adds, that when the preacher addresses the humbler classes alone, or country people, he ought to make use of the most popular and familiar style possible, in order to accommodate himself to the gross understanding of such ignorant persons. He says, that the preacher, when speaking to those rude people, should imagine himself to be one of them, who was desirous to persuade a companion of something; that, on this account also, the periods of sermons addressed to the common people should be concise and broken, so that whoever has not caught the meaning of the first sentence, may be able to comprehend the second; which cannot be done when the sentences are long and connected; for then, whoever does not understand the first period will not understand the second nor the third.
18. Muratori also observes, that, in preaching to the people, it is very useful to make frequent use of the figure called antiphora; by which a ​question is asked, and replied to by the speaker. For example: “Tell me why so many sinners relapse, after confession, into the same sins ?” I will tell you: because they do not remove the dangerous occasions of sin. It is also useful oftentimes to call on the auditory to attend to what is said, and especially to certain things that are more important. For example: ”O good God! you come to us in order to save us, and we fly from you to destroy ourselves." It is useful likewise to repeat with emphasis some striking maxim of religion; as, for example: ”There is no alternative: sooner or later we must die sooner or later we must die ;" or, ”My brethren, it is certain that, after this life, we must be eternally happy, or eternally miserable. ”
19. I do not enlarge more on this subject, which I deem most important, as I have found it necessary to write more at length on it in a letter of apology which I published in reply to a religious who censured me for approving of sermons composed in a simple and popular style. I there premised in a sufficient manner whatever Muratori has observed on this subject, and subjoined what the Holy Fathers have written on it, as far as I was able to discover. I pray the reader not to omit to read this letter: it is an uncommon little treatise, which contains matter not treated by any preceding writer.
20. I do not, however, deem it right to omit to say something on the modulation of the voice, and on the gesture which should be used in preaching. As far as regards the voice, the preacher should avoid speaking in an inflated tone, or in a monotonous and invariably loud tone of voice. What moves and engages the attention of the ​hearers is, to speak at one time in a strong, at another time in a middle voice, and at another in a low voice, according as it suits the sentiment that is expressed, but without any sudden or violent fall or elevation; now to exclaim; now to pause; and now to resume with a sigh. This variety of tone and manner keeps the audience always attentive.
21. The preacher should avoid gesture that is affected, or oftentimes repeated in the same form, or too vehement, with much agitation of the body. The arms should be moved with moderation: ordinarily the right hand should be used; the left but seldom. The hands should not be raised above the head, nor too much extended sideways, nor held too confined. In delivering the exordium the preacher should remain stationery, and should not move from a middle position in the pulpit: in delivering the first sentence he should not use gesture; in the second, he should only commence to move the right hand, keeping the left resting on the pulpit or the breast. Let him take care not to keep the arms attached close to the sides, or to raise them both at the same time in form of a cross, or throw them behind the shoulders. He must rarely strike them against each other or against the pulpit: to stamp the feet is very unbecoming. The motion of the head should correspond with that of the hand, accompanying it in the direction in which, it moves. It is a fault to twist the head, or move it too often or too violently, or to hold it always raised, or always inclined upon the breast. The eyes ought to accompany the motion of the head; whence it is a fault to keep them always closed or cast downwards, or fixed immoveably in one direction. It may be permitted sometimes to ​sit down, but it should be seldom. The same may be said of moving back and forward: but the preacher should never run from one side of the pulpit to the other. He should, for the most part, speak from a middle position, so as to be seen equally from either side; but it is useful to incline occasionally to the right or left, without, however, turning the back to the opposite direction. Finally, as far as regards the length of the sermon. The Lent sermons should not exceed an hour; and the Sunday discourses should not occupy more than three quarters of an hour; but the parochial instructions should not be longer than a half- hour, including the act of contrition, to which, ordinarily, it is advisable to accustom the common people; making them, at the close of the sermon, have recourse to the mother of God, to ask of her some particular grace as, holy perseverance, a happy death, the love of Jesus Christ, and the like. Nor does it signify, that in order to make room for the act of contrition, the time of the sermon must be shortened; for these acts are the most precious fruit to be derived from it. It were well that the preacher should sometimes exhort the audience to relate to others what they have heard in the sermon; as by this means it may be made useful even to those who have not heard it.