A New Pentecost

Today Fr. Cantalamessa spoke about the fact that Pentecost was not just a post-Resurrection experience.  In fact, the Jews had a celebration of Pentecost that commemorated the giving of the first fruits of the harvest.  So that when Romans speaks of Pentecost it speaks of when "Pentecost came around" as if it had been there already before.  Cantalamessa speaks about the gift of the Spirit given to us that helps us to pray in our weakness.  Prayer is not a duty or a forced exercise, but a free gift. Jesus' prayer was prayer "in the spirit."

This afternoon, Fr. began reflecting on the fourth verse of "Veni Creator Spiritus."  It translates, "Thy light to every sense impart, and shed thy love in every heart, thine own unfailing might supply to strengthen our infirmity."  He spoke about the anthropology of that verse - mind, heart and body. Light to the sense (mind), Love in the heart and healing or strength for our bodies.

He further spoke about the difference between the Kerygma and the Didache.  Kerygma is the proclamation of the Gospel.  Didache is the teaching of the church.  He said that faith only blossoms in kerygma.  And he reiterated Pope Francis' message in "Evangelium Gaudete" par. 164 and 165 when the pope speaks about the proclamation of the presence of Christ.  What are people looking for today?  Are they looking for understanding or wisdom or learning?  Or, are they looking for the hope, encouragement, and mercy that come from God?  He urged the priests in attendance to utilize retreat, missions and, especially, funerals for the kerygma - to encourage people in hope.  He noted that, often, baptisms, communions, weddings are all about the dress, etc.  But at funerals people's hearts are open to encouragement, open to God's promise, desiring HOPE.

From Evangelii Gaudium

165. We must not think that in catechesis the kerygma gives way to a supposedly more “solid” formation. Nothing is more solid, profound, secure, meaningful and wisdom-filled than that initial proclamation. All Christian formation consists of entering more deeply into the kerygma, which is reflected in and constantly illumines, the work of catechesis, thereby enabling us to understand more fully the significance of every subject which the latter treats. It is the message capable of responding to the desire for the infinite which abides in every human heart. The centrality of the kerygma calls for stressing those elements which are most needed today: it has to express God’s saving love which precedes any moral and religious obligation on our part; it should not impose the truth but appeal to freedom; it should be marked by joy, encouragement, liveliness and a harmonious balance which will not reduce 126 Cf. Propositio 9. 127 John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), 26: AAS 84 (1992), 698. 131 preaching to a few doctrines which are at times more philosophical than evangelical. All this demands on the part of the evangelizer certain attitudes which foster openness to the message: approachability, readiness for dialogue, patience, a warmth and welcome which is non-judgmental.