The Fourteenth Method: Narration

On Narration — The Fourteenth Method

Narration ¹ is an exposition of divine scripture delivered publicly to the people; which is distinguished into the Homily and the Declamation. The Homily ² — which some call a Tractate, others a familiar colloquy — is a familiar and homely elucidation of divine scripture to the common people, whose aim ³ is to explain the senses of the scriptures, not only that it may introduce the hearers to a thorough knowledge of the mysteries of sacred doctrine, but that it may exhort them to the observance and the execution of the things they have heard. For you understand in vain, unless you carry out in deed what you have grasped. ⁴ Now the homilists — that is, those who use such familiar colloquies with the people — are wont almost always to distribute their Homilies into three parts, ⁵ namely the Preparatory, the Didactic, and the Adhortatory. In the First, with brief but varied and pleasant introductions they pave the way for the hearers, while they briefly set before them the sum of the reading to be expounded, and show both its excellence, its delight, and its usefulness. In the second part they lucidly explain the words of the divine reading, whether according to the history, or according to the spiritual understanding, or according to both, as the matter requires. Then in the Third — which is always concluded in certain brief little prayers or doxologies — they descend to morals and to the ordering of life, exhort to virtue; and, as far as the law of familiar colloquy allows, piously admonish, moderately reprove, lightly rebuke, sweetly stir up the affections, call minds away from base and sordid cares, kindle them to the pursuit of the honorable, and inflame them to living well and blessedly.

The Declamation, or Sermon, ⁶ observes the same, and in nearly the same order, as the Homily — except that it uses a somewhat grander style, and, the course of the exposition being often interrupted, more frequently digresses to morals; more keenly rises up against the crimes of men; and, with greater vehemence of spirit and of words, and with a more stirring voice, reproves the wickedness of the multitude — more freely uncovering the peculiar vices of each order, state, and sex, more severely rebuking, more harshly chiding, and more gravely detesting them, yet always with the modesty of evangelical and true piety preserved. Supreme in both parts of this Method was John Chrysostom, ⁷ to whom the Greek Church never had a superior, nor the Latin an equal, nor perhaps will have hereafter.

An Example of a Homily on Psalm 116, gathered from St. John Chrysostom

First Part: Preparatory

Sweet indeed is a meadow, and a garden; yet far more sweetly than either breathes the divine reading of the Psalms. There, one may find flowers, but such as wither in time; here, on the other hand, there occur sentences that endure in their native vigor. There the west wind (Favonius) breathes; here the breeze of the Holy Spirit blows. There thorns hedge the garden in place of a wall; here the providence of God renders the reader safe. There the cicadas are clamorous with their shrilling; here [are] songs resounding with sweet jubilation. There, from the very sight, a certain delight is conceived; here, from the very hearing, very much of usefulness is plucked. For the meditation of the Psalms brings much pleasure and consolation; it draws the mind away from earth, exalts the thought, raises the spirit, and carries it aloft. A garden is circumscribed within some one place; but the melody of hymns is carried about in every inhabitable place of the earth. A garden, moreover, serves men’s needs according to the quality of the seasons; but the reading of the Psalms flourishes alike in winter and in summer time, leafy on every side, and laden (dropping its grains) with the weight of its fruits. Be attentive, therefore, to the words of this Psalm, which we have undertaken to expound — the shortest of them all — for the sake of those who cannot hold long Psalms in memory.

Second Part: Didactic

PRAISE THE LORD, ALL NATIONS: it is a short Psalm, but one having great meaning; for it contains a Prophecy of the Church of believers, and a prediction of the evangelical preaching, which was to occupy the whole globe of the earth. For the Psalm calls together to the praise of God not merely two or three nations only, but ALL NATIONS and peoples. By “all nations and peoples” we understand here not only the Jews, but all the nations, as many as anywhere exist, in the whole world; of whom Hosea said: I will call not-my-people, my people; and her that was not beloved, beloved: and [one] shall rise up to rule the nations: and the nations shall hope in him ⁸ — which indeed came to pass, when the coming of Christ shone forth. Then he shows how much the nations

…the nations have occasion for praising [God], saying: FOR HIS MERCY IS CONFIRMED OVER US — that is, because not by our own deeds, nor by our life, nor by our own confidence, but by the mercy and clemency of God alone, are we saved. And this mercy, he says, is “confirmed” — that is, it has been made firm, strengthened, has grown together, and been made firm and solid, and harder than a rock. For it daily receives increase, daily spends itself, and never fails: so that it may daily rejoice in its gains, because there is greater joy in heaven over one sinner converted from the vanity of his way than over ninety just who have no need of penance. There follows: AND THE TRUTH OF THE LORD REMAINS FOR EVER. What is this truth that remains for ever? The Truth is Christ — so called because in his coming that truth shone forth most greatly which in the old testament had lain hidden under types and figures. Signifying this very thing, the Evangelist also said: The Law was given through Moses; grace and truth came through Christ. ⁹ This same truth is also that which holds a right, true, and whole faith, and which cleaves to Christ, who says, I am the way, the truth, and the life ¹⁰ — he is the truth that remains for ever, and leads us on to the Ancient of Days, to our eternal God, who abides without end. To his perpetual praise, therefore, the Psalm here calls us together.

Third Part: Adhortatory

Moreover, this praise which God requires of us is no light thing, but a mighty and most excellent ministry, the greatest sacrifice, and by far the offering most acceptable to God of all. For “the sacrifice of praise,” he says, “shall glorify me”; and again, “I will praise the name of God, and I will magnify him with praise: and it shall please God above a young calf that puts forth horns and hoofs.” ¹¹ Nothing does God require of us so much as praises and thanksgivings; for this cause he breathed a soul into us, made us rational, and severed us from the brutes by speech — that we might praise, celebrate, and continually glorify him. Not that he himself has need of our praising, but that he may teach us to be grateful, and to acknowledge the Bestower of so many good things; and that whatever gain comes from this celebration may return to ourselves, and make us ever worthy of greater helps. Now it is not, as some wrongly suppose, a matter of small moment and slight labor to praise God. Rather, if we would offer anything to God, we have nothing greater than praise, nothing more difficult than praise. “And what difficulty,” you will say, “has praise? To whom, even of humble and abject condition, is it not easy to render this, and to praise God?” If you learn the matter diligently and exactly, O beloved, you will see both the labor that is in it, and the gain — which is very great — that is gathered from it. First, indeed, this praise is required of the just; and one must first rightly order one’s life, and so sing hymns to God: for “praise is not comely in the mouth of a sinner.” ¹² Secondly, one must praise not with words only, but also with deeds: and this praise God chiefly requires, this glory. “Let your light so shine before men,” he says, “that they may see your good works, and glorify your Father who is in heaven.” ¹³ So the Cherubim and Seraphim praise God; wherefore Isaiah too, when he had heard that mystical melody of the angels, afflicts himself and accounts himself wretched, saying: “Woe is me, for I am a man having unclean lips, and I dwell in the midst of a people having unclean lips.” ¹⁴ And therefore, when the Prophet enjoins that praises be offered, he begins from the higher Powers, saying thus: “Praise the Lord from the heavens, praise him all his angels.” ¹⁵ One must therefore become an angel, and so praise God, that his glory may be made illustrious by the right ordering of our life. For just as, when we live wickedly, God is visited with insults and reproaches — God saying: “You have made me to be despised among the nations of the earth: and because of you my name is blasphemed among the Gentiles” ¹⁶ — so, when we take care for virtue, the name of God is glorified because of us by others also. And this is God’s most glorious magnifying: when through countless tongues we offer him glorification, praising God not only with our own tongues, but also stirring up our neighbors to magnify God in our name. And this indeed comes to pass when, even in silence and saying nothing, we so live that men are astonished at our good works, and, bursting forth into divine praises, say: “Glory to you, O God — what manner of men are your servants! what philosophy they display! how they despise present things! how all things are reckoned by them a shadow and a dream, and they are fixed on nothing visible, but pass all things by, like men who dwell in a foreign land, as pilgrims, and daily long and pant to migrate out of this life!” How much, do you think, is God celebrated and magnified by these words? And — what is very admirable and rare — even those who so judge of us shortly desist from their error, and, provoked by our example, return to the best life. ¹⁷ For just as, when a light has appeared, it dispels the darkness, so also virtue, if it be conspicuous in us, puts wickedness to flight and drives off the darkness of error, and stirs up the minds of the beholders to glorify God, no less by words than by deeds. Let us therefore not think this praise of God a light matter, but let us strive that, before our very face, our life may praise him. Let us so order our life that we give no one occasion for blasphemy, but rather make all break forth into the praises of God; let us decline from evil, be zealous for virtue; let each one of you flee vice in continence, and work the virtue of sobriety. Whoever is hasty and of a rash tongue, and blurts out whatever comes to hand, let him set a guard upon his mouth, and never utter words without profit, but let him hear Paul saying: “Let all clamor, and wrath, and blasphemy, and obscenity and scurrility be taken away from you, with all malice” ¹⁸; and again, “[Let] any good word [go forth] that is useful for edification, that it may give grace to the hearers.” ¹⁹ Let him also flee vain oaths in every way, hearing the saying of Christ: “It was said to them of old, You shall not forswear yourself; but I say to you, Swear not at all.” ²⁰ And with all these let us fortify our tongue, our lips, and our mind, that nothing of evil thoughts may either be born within, or be uttered abroad through the tongue. Let us also carefully hedge our ears, that they hear not vain fables: as also blessed Moses enjoins, saying, “You shall not receive a vain report.” ²¹ Let us not speak against our neighbor, lest David accuse us, saying: “Sitting, you spoke against your brother, and against the son of your mother you laid a stumbling-block.” ²² If, then, we so exercise our ears, our tongue, our mind, and our works, and make our works consonant with our words, not only shall we be worthy praisers of God, but in our name also “all nations shall praise the Lord, and all peoples shall praise him together.”

DOXO [logia → p185]

### Doxology

Let us pray, that these things may be granted us by the grace and mercy of our Lord Jesus Christ: to whom, together with the Father and the Holy Spirit, be glory, dominion, and honor, now and always, and unto the ages of ages. Amen.