The Importance of Hearing Sermons

The Importance of Hearing Sermons on Sundays and Holy Days of Obligation

The Douay Catechism of 1649 asks: “What is the best means to sanctify the Sunday?” The answer may be surprising to some: “By hearing Mass, confessing our sins, communicating [receiving Holy Communion], hearing sermons, and reading good books.”

Strictly speaking, the sermon is not part of the Holy Sacrifice of the Mass. For this reason, the custom exists in some countries and Religious Orders for the priest to remove his maniple before the sermon and lay it on the altar, as a sign that the Sacrifice is pausing. This remains primarily as a practice of most traditional priests, who remove their maniple and rest it on the Missal during the sermon – as an outward manifestation that the sermon is separate from the Holy Sacrifice of the Mass.[1]

However, the sermon should not be considered unimportant for the faithful because of this and despite it being optional for weekday Masses. The rubrics for the Mass, as explained by Rev. J. B. O’Connell in The Celebration of the Mass: A Study of the Rubrics of the Roman Missal, devote several pages to the sermon, illustrating there is still an importance placed on its being given.

St. Thomas Aquinas on the Importance of Sermons

Concerning the Third Commandment, the Catechism of St. Thomas Aquinas comments on the obligation of hearing sermons on Sundays, after explaining the importance of attending the Holy Sacrifice of the Mass:

Hearing of God’s Word. – Our second duty on the Sabbath is to be eager to hear the word of God. This the Jews did daily: “The voices of the prophets which are read every Sabbath.” Therefore Christians, whose justice should be more perfect, ought to come together on the Sabbath to hear sermons and participate in the services of the Church! “He that is of God, heareth the words of God.” We likewise ought to speak with profit to others: “Let no evil speech proceed from your mouth; but that which is good unto sanctification.”

To those who might suggest that the hearing of sermons is only necessary or worthwhile for those who are not already knowledgeable on the Faith, the wisdom of this Catechism next wisely counters such a claim:

These two practices are good for the soul of the sinner, because they change his heart for the better: “Are not My words as a fire, saith the Lord, and as a hammer that breaketh the rock in pieces?” The opposite effect is had on those, even the perfect, who neither speak nor hear profitable things: “Evil communications corrupt good manners. Awake, ye just, and sin not.” “Thy words have I hidden in my heart.” God’s word enlightens the ignorant: “Thy word is a lamp to my feet.” It inflames the lukewarm: “The word of the Lord inflamed him.”

The Council of Trent on the Importance of Sermons

The Fathers of the Council of Trent state in part, in Session 22, Chapter 8: 

“…in order that the sheep of Christ may not hunger, and the children may not ask for bread without there being someone to break it unto them, the Council commands pastors of souls, that during the celebration of Mass they frequently explain some part of what has been read in the Mass, and that especially on Sundays and holidays they give instruction of some mystery of this most Holy Sacrifice.”

Therefore, while the sermon may certainly be omitted during weekday Masses, the Council directed priests to offer instruction for the good of the faithful on all Sundays and Holy Days of Obligation.

Sermons Outside of Mass

Mention should be made that it was customary in times past for sermons to be offered also at times outside of Mass. For instance, Vespers and Compline might be publicly offered and followed by a sermon. And the Stations of the Cross might be concluded with a Lenten sermon. Record of this practice can be seen in the robust Holy Week Schedule at Westminster Cathedral in 1939, where sermons were noted in the schedule at various liturgical functions. It was also commonplace for a sermon to be omitted during a Requiem Mass, so that the entire focus was on praying for the soul of the deceased (a sermon might be delivered at the conclusion of the Requiem Mass).

In times past, most people lived very close to their church. It was within easy walking distance. And so, people might easily attend Mass on Sunday morning and return in the evening for Vespers or in the afternoon for a sermon. As you read the lives of various preachers, such as St. Dominic, you encounter repeated references to how the preacher was invited to a particular locale, such as the cathedral, with the specific purpose of delivering the sermon. These were often stand-alone events given at a time apart from the Holy Sacrifice. They could also be important community functions at which various dignitaries, ecclesial and civil, even had the duty to attend and a specific place in which to sit (stand) to hear the sermon.

How the Faithful Should Hear the Sermon to Bolster their Spiritual Life

As a result of the importance of sermons, both the preacher and the faithful should be engaged in the sermon. While there are many qualities which make a sermon good,[2] that topic is more appropriately directed to priests and seminarians.[3] What I often find lacking is direction for the faithful in the pews and how they should hear the sermon. Based on my own experience and what I have witnessed throughout the years, I believe there are three primary things the faithful should do during the sermon.

First, pay attention. The sermon is not the time to step out of Mass, catch up on social media, or talk. It is a time to listen.

Second, take notes. There is nothing wrong with bringing a notebook to make notes during a sermon. What did you learn? What questions do you have that you need to study or follow up on? What did you hear that you want to share with others? If students in a classroom are expected to take notes, there can be no objection to the faithful wishing to do so. This significantly reduces the likelihood of forgetting the sermon’s key points (or of dozing off during the sermon).

And third, ask what action you will take based on the sermon. Do you need to make changes in your life to live out what is taught in the day’s Scripture readings or expounded upon in the sermon? The Faith is, after all, meant to be lived out. To know Our Lord requires prayer, for instance. Simply reading about the Lord does not mean we know Him. The same is true for the Faith. Knowing the Faith and living it out are two different things. What we learn must be put into practice since faith-alone is not enough for salvation (Council of Trent, Sixth Session, Canon IX).

A fourth point, especially useful for families, is to discuss the sermon after Mass – maybe on the drive home or over a family meal. I know a father who asks each of his children, beginning with the youngest with sufficient comprehension, ‘what do you remember from the sermon today?’ or ‘what did you learn from Father’s sermon?’ This encourages everyone to pay more attention during the sermon, helps everyone retain the teachings better, fosters a family culture, and strengthens the bonds amongst all family members.

Listen to Extra Sermons

Given the state of affairs in the Church today, there are plenty of Catholics who lament the dearth in sound catechesis and proper formation in sermons they hear. Fortunately, this is one case where advances in technology can provide some spiritual support. There is a growing number of websites, podcasts, and other media channels dedicated to sound faithful catechesis. The Fatima Center (YouTube channel and podcasts) carries many sermons, conferences and meditations from well-versed and trustworthy priests. The St. Vincent Ferrer Foundation, Sensus Fidelium, and other groups also publish good sermons online. Even if you hear excellent sermons at your parish, it can be of great spiritual benefit to listen to other sermons as well, be it on Sunday or during the week.

By doing these concrete steps, we can help sanctify Sunday and better learn from Our Lord, Who teaches us through the ministry of the priesthood.


END NOTES

[1] On this point, Dr. Peter Kwasniewski elaborated in a January 2021 article in the Remnant, viewable at https://remnantnewspaper.com/web/index.php/fetzen-fliegen/item/5234-the-homily-is-not-part-of-the-liturgy

[2] What makes a good sermon? St. Anthony of Padua answered this question well when he explained: 

“The sermon must be true, not false, without frivolous jesting or high-sounding words, and it must call men to weep and do penance. Just as the thorn draws blood when it pierces the skin, and a nail driven through the hand will cause great suffering, so should the words of the wise man, like a thorn, pierce the heart of the sinner and draw forth the blood of his tears, and cause him to have sorrow over his past sins and fear of the punishment of hell. 

“The sermon, moreover must be sincere, which means that the preacher may not deny by his actions what he says in words, for the whole force of his eloquence is lost when his word is not helped by his deed. 

“Lastly, it must direct its hearers to correction in such a way that, having heard the sermon, they will change their livers for the better.”

[3] This is known as homiletics: “Homiletics is the science that treats of the composition and delivery of a sermon or other religious discourse. It includes all forms of preaching, viz., the sermon, homily, and catechetical instruction. Since the nineteenth century, homiletics has taken its place, especially in Germany, as a branch of pastoral theology” (Catholic Encyclopedia entry).
 
 

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