What are The Essential
Elements of Naming Grace?
The Essential Elements of Naming Grace in the Domestic Church
Naming Grace in the Domestic Church (Naming Grace) can best be described as a
Theological, Relational Method. In this method, preaching in the home mirrors the
homily as “a scriptural interpretation of human existence which enables a community (the
family) to recognize God’s active presence (grace), to respond to that presence in faith
through liturgical word and gesture (praise, thanksgiving, worship) and beyond the
liturgical assembly, through a life lived in conformity with the Gospel.” 1
For this paper, the method and models focus on preaching to the young child, knowing
“young children think deeply about God.” 2 The term, “preaching event,” describes both
preaching in the home as well as the Sunday homily, and [preaching event] will replace
“homily.”
Theological: The substance of preaching, whether by pastor or parent, necessarily
remains grounded in theology. Though parents may at first be intimidated, we can
provide them with a new understanding of theology and theologian. “The Christian
leaders of the future have to be theologians, persons who know the heart of God
[emphasis mine] and are trained—through prayer, study, and careful analysis—to
manifest the divine event of God’s saving work in the midst of many seemingly random
events of their time.” 3
Relational: The method is relational as the preaching event draws the child into a close
relationship with Jesus, as well as deepening the relationship between parent and child. In
a study on children’s spirituality, the researchers claim the child’s desire for relationship
embodies the child’s spirituality. 4 Another study reported “positive connections between
parents’ religiosity and high parental warmth (Bartkowski & Wilcox, 2000), and closer
parent-child relationship (Dollahite et al, 2004; Mahoney et al, 2001). 5
Preaching the Great Realities: Naming Grace cuts to the chase and preaches the great
realities. “The younger the child the more capable he is of receiving great things and the
child is satisfied only with great and essential things.” 6 Preaching the essentials centers on
the kerygma, with early childhood as “a privileged age for accepting the kerygma.” 7 Pope
Francis reminds us “to concentrate on the essentials, on what is most beautiful, most
grand, most appealing and at the same time most necessary. The message is simplified,
while losing none of its depth and truth, and thus becomes all the more forceful and
convincing.” 8 He later writes of the kergyma: “Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free
you.” 9
Regards Experience as the Point of Contact: For preaching to be relevant, experience
must serve as a point of contact, “an experience, which cries out for the light of God’s
word.” 10 The experience must contain a “depth dimension,” 11 in order “to touch the
deepest levels of the human heart and address the real questions of human experience.” 12
“In this effort we may need but think of some ordinary human experience such as a joyful
reunion, a moment of disappointment, the fear of being alone, compassion at the
sufferings of others, uncertainty about the future, concern for a loved one, and so forth.” 13
Interprets the Experience in the Light of Scripture: “The first step, after calling upon
the Holy Spirit in prayer, is to give our entire attention to the biblical text, which needs to
be the basis of our preaching. ” 14 All “preaching of the Church must be nourished and
ruled by Sacred Scripture.” 15 Yet we do not so much explain the Scripture, as we
“interpret the human situation through the Scriptures.” 16 “What we are looking for is
‘what the Lord has to say in this or that particular circumstance.’” 17
Discovers One Pearl: After study, prayer, and discernment the parent as preacher
focuses on one message—a single jewel that leads to understanding of a great reality. “A
pearl is something worth listening to. … [it] simply conveys a profound truth in a way
that we all realize it with a clarity we didn’t before.” 18 The parent as preacher will seek
images to impart the pearl to the child. “An attractive image makes the message seem
familiar, close to home, practical and related to everyday life.’” 19
Facilitates a Personal Encounter: “The [preaching event] can actually be an intense and
happy experience of the Spirit, a consoling encounter with God’s word, a constant source
of renewal and growth.” 20 The goal of each preaching event remains a personal encounter
with God. Pope Francis reminds us: “Preaching is not so much talking about God as it is
a personal encounter among God, the congregation (the child) and the preacher.” 21 In
receiving the word of God, the child experiences an encounter that fulfills the child’s
deep desire for truth and love. We respond to the child’s silent request, “Help me to come
closer to God by myself.” 22
Conversational: The preacher mediates “a dialogue between God and his people.” 23
“Good preaching, in fact, is never merely a monologue. It is, instead, an artfully
orchestrated sacred conversation.” 24 Preaching as Naming Grace necessarily requires
conversation as the preaching event remains open to, and at times, guided by the
comments and questions of the child. Conversation is natural for preaching in the
domestic church, as “[t]he spirit of love which reigns in the family guides both mother
and child in their conversations; therein they teach and learn, experience correction and
grow in appreciation of what is good.” 25 The preacher employs “familiar, conversation
language.” 26
Facilitates Meaning: “People are hungry, sometimes desperately so, for meaning in their
lives.” 27 Children deal with issues of fear, loss, failure, frustration, suffering, love, life,
and death. Preachers serve as “mediators of meaning” 28 by interpreting these pivotal
experiences through the lens of faith. They will resist forcing meaning upon the child, but
will assist the child to “welcome the meaning of life.” 29 “All preaching … is really a
function of letting God’s voice become the smiling, beckoning, caressing, cajoling, luring
mother, calling the child out of fear, darkness, chaos, and inarticulateness to freedom,
thought, deep feeling, self-expression, and love.” 30
Brings Hope: “Ultimately the Lord’s Paschal Mystery becomes the basis of all
preaching.” 31 Preaching as Naming Grace sheds light, and brings hope, to even the
darkest experiences. Preaching assures the child that no matter how hurt, sad, or
discouraged, “all things work for good for those who love God” (Rom 8:28). The parent
never leaves the child without hope, but with prophetic words helps the child to create
new possibilities. “Positive preaching always offers hope, points to the future, does not
leave us trapped in negativity.” 32 .
Leads to Worship and Mission: After reflecting on God’s love, preaching as Naming
Grace leads to worship and mission. Worship in the domestic church may be simple
praise or a beloved ritual. “Thank you, Jesus.” “We love you, Jesus.” “Help us, Jesus.”
The preaching event also leads to mission. “Our encounter with Jesus inevitably leads to
mission; our love for Jesus translates into our love for others. This is why the [preaching
event], which participates in the power of Christ’s word, ought to inspire a sense of mission for those who hear it, making them doers and proclaimers of that same word in
the world. A [preaching event] that does not lead to mission is, therefore, incomplete.” 33
Naming Grace in the Domestic Church (Naming Grace) can best be described as a
Theological, Relational Method. In this method, preaching in the home mirrors the
homily as “a scriptural interpretation of human existence which enables a community (the
family) to recognize God’s active presence (grace), to respond to that presence in faith
through liturgical word and gesture (praise, thanksgiving, worship) and beyond the
liturgical assembly, through a life lived in conformity with the Gospel.” 1
For this paper, the method and models focus on preaching to the young child, knowing
“young children think deeply about God.” 2 The term, “preaching event,” describes both
preaching in the home as well as the Sunday homily, and [preaching event] will replace
“homily.”
Theological: The substance of preaching, whether by pastor or parent, necessarily
remains grounded in theology. Though parents may at first be intimidated, we can
provide them with a new understanding of theology and theologian. “The Christian
leaders of the future have to be theologians, persons who know the heart of God
[emphasis mine] and are trained—through prayer, study, and careful analysis—to
manifest the divine event of God’s saving work in the midst of many seemingly random
events of their time.” 3
Relational: The method is relational as the preaching event draws the child into a close
relationship with Jesus, as well as deepening the relationship between parent and child. In
a study on children’s spirituality, the researchers claim the child’s desire for relationship
embodies the child’s spirituality. 4 Another study reported “positive connections between
parents’ religiosity and high parental warmth (Bartkowski & Wilcox, 2000), and closer
parent-child relationship (Dollahite et al, 2004; Mahoney et al, 2001). 5
Preaching the Great Realities: Naming Grace cuts to the chase and preaches the great
realities. “The younger the child the more capable he is of receiving great things and the
child is satisfied only with great and essential things.” 6 Preaching the essentials centers on
the kerygma, with early childhood as “a privileged age for accepting the kerygma.” 7 Pope
Francis reminds us “to concentrate on the essentials, on what is most beautiful, most
grand, most appealing and at the same time most necessary. The message is simplified,
while losing none of its depth and truth, and thus becomes all the more forceful and
convincing.” 8 He later writes of the kergyma: “Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free
you.” 9
Regards Experience as the Point of Contact: For preaching to be relevant, experience
must serve as a point of contact, “an experience, which cries out for the light of God’s
word.” 10 The experience must contain a “depth dimension,” 11 in order “to touch the
deepest levels of the human heart and address the real questions of human experience.” 12
“In this effort we may need but think of some ordinary human experience such as a joyful
reunion, a moment of disappointment, the fear of being alone, compassion at the
sufferings of others, uncertainty about the future, concern for a loved one, and so forth.” 13
Interprets the Experience in the Light of Scripture: “The first step, after calling upon
the Holy Spirit in prayer, is to give our entire attention to the biblical text, which needs to
be the basis of our preaching. ” 14 All “preaching of the Church must be nourished and
ruled by Sacred Scripture.” 15 Yet we do not so much explain the Scripture, as we
“interpret the human situation through the Scriptures.” 16 “What we are looking for is
‘what the Lord has to say in this or that particular circumstance.’” 17
Discovers One Pearl: After study, prayer, and discernment the parent as preacher
focuses on one message—a single jewel that leads to understanding of a great reality. “A
pearl is something worth listening to. … [it] simply conveys a profound truth in a way
that we all realize it with a clarity we didn’t before.” 18 The parent as preacher will seek
images to impart the pearl to the child. “An attractive image makes the message seem
familiar, close to home, practical and related to everyday life.’” 19
Facilitates a Personal Encounter: “The [preaching event] can actually be an intense and
happy experience of the Spirit, a consoling encounter with God’s word, a constant source
of renewal and growth.” 20 The goal of each preaching event remains a personal encounter
with God. Pope Francis reminds us: “Preaching is not so much talking about God as it is
a personal encounter among God, the congregation (the child) and the preacher.” 21 In
receiving the word of God, the child experiences an encounter that fulfills the child’s
deep desire for truth and love. We respond to the child’s silent request, “Help me to come
closer to God by myself.” 22
Conversational: The preacher mediates “a dialogue between God and his people.” 23
“Good preaching, in fact, is never merely a monologue. It is, instead, an artfully
orchestrated sacred conversation.” 24 Preaching as Naming Grace necessarily requires
conversation as the preaching event remains open to, and at times, guided by the
comments and questions of the child. Conversation is natural for preaching in the
domestic church, as “[t]he spirit of love which reigns in the family guides both mother
and child in their conversations; therein they teach and learn, experience correction and
grow in appreciation of what is good.” 25 The preacher employs “familiar, conversation
language.” 26
Facilitates Meaning: “People are hungry, sometimes desperately so, for meaning in their
lives.” 27 Children deal with issues of fear, loss, failure, frustration, suffering, love, life,
and death. Preachers serve as “mediators of meaning” 28 by interpreting these pivotal
experiences through the lens of faith. They will resist forcing meaning upon the child, but
will assist the child to “welcome the meaning of life.” 29 “All preaching … is really a
function of letting God’s voice become the smiling, beckoning, caressing, cajoling, luring
mother, calling the child out of fear, darkness, chaos, and inarticulateness to freedom,
thought, deep feeling, self-expression, and love.” 30
Brings Hope: “Ultimately the Lord’s Paschal Mystery becomes the basis of all
preaching.” 31 Preaching as Naming Grace sheds light, and brings hope, to even the
darkest experiences. Preaching assures the child that no matter how hurt, sad, or
discouraged, “all things work for good for those who love God” (Rom 8:28). The parent
never leaves the child without hope, but with prophetic words helps the child to create
new possibilities. “Positive preaching always offers hope, points to the future, does not
leave us trapped in negativity.” 32 .
Leads to Worship and Mission: After reflecting on God’s love, preaching as Naming
Grace leads to worship and mission. Worship in the domestic church may be simple
praise or a beloved ritual. “Thank you, Jesus.” “We love you, Jesus.” “Help us, Jesus.”
The preaching event also leads to mission. “Our encounter with Jesus inevitably leads to
mission; our love for Jesus translates into our love for others. This is why the [preaching
event], which participates in the power of Christ’s word, ought to inspire a sense of mission for those who hear it, making them doers and proclaimers of that same word in
the world. A [preaching event] that does not lead to mission is, therefore, incomplete.” 33
1 Fulfilled in Your Hearing, 29.
2 Catherine Stonehouse. Joining Children on the Spiritual Journey: Nurturing a Life of Faith (Grand
Rapids, MI: Baer Publishing Group, 1998), 133.
3 Houwen, 66-67.
4 Nurturing Christian Spirituality: Christian Perspectives and Best Practicies, ed. Holly Catterton Allen
(Eugen, OR: Wipf and Stock Publishers, 2008), 10.
5 The Handbook of Spiritual Development in Childhood and Adolesence, eds. Eugene Roehlkepartain,
Pamela Ebstyne King, Linda Wagener, Peter Benson (Thousand Oaks, CA: Sage Publications, 2006), 298.
6 Cavalletti, 283.
7 Ibid, 50.
8 Evangelii Gadium, n. 35.
9 Ibid. n. 164.
10 Ibid. n. 154.
11 Hilkert, 49.
12 Preaching the Mystery of Faith, 15.
13 Evangelii Gaudium, n. 154.
14 Evangelii Gaudium, n. 146.
15 Second Vatican Council, Dei Verbum [Dogmatic Constitution on Divine Revelation, November 18,
1965], n. 21.
16 Fulfilled in Your Hearing, 20.
17 Evangelii Gaudium, n. 154.
18 Ken Untener, Preaching Better: Practical Suggestions for Homilists (New York: Paulist Press, 1999), 43.
19 Evangelii Gaudium, n. 157.
20 Ibid. n. 135.
21 Daniel E. Harris, We Speak the Word of the Lord: A Practical Plan for More Effective Preaching
(Chicago: ACTA Publications, 2001), 19.
22 Sofa Cavalletti, The Religious Potential of the Child: Experiencing Scripture and Liturgy with Young
Childre, trans. Patricia A. Coulter and Julie M. Coulter (Chicago: Liturgy Training Publications, 1992), 45.
23 John Paul II, Apostolic Letter Dies Domini (May 31, 1998), no. 41: AAS90 (1998), 738-739.
24 Preaching as the Art of Sacred Conversation: Sermons that Work VI, ed. Roger Alling and David J.
Schlafer (Harrisburg, PA: Morehouse Publishing, 1997), viii.
25 Evangelii Gaudium, 139.
26 Harris, 17.
27 Fulfilled in Your Hearing, 1.
28 Ibid. 7.
29 Catechesis of the Good Shepherd: Essential Realities, ed. Tina Lillig (Chicago: Liturgical Training
Publications, 2004), 28.
30 Rolheiser, 209.
31 Preaching the Mystery of Faith, 9.
32 Evangelii Gaudium, n. 169.
33 Preaching the Mystery of Faith, 18.
2 Catherine Stonehouse. Joining Children on the Spiritual Journey: Nurturing a Life of Faith (Grand
Rapids, MI: Baer Publishing Group, 1998), 133.
3 Houwen, 66-67.
4 Nurturing Christian Spirituality: Christian Perspectives and Best Practicies, ed. Holly Catterton Allen
(Eugen, OR: Wipf and Stock Publishers, 2008), 10.
5 The Handbook of Spiritual Development in Childhood and Adolesence, eds. Eugene Roehlkepartain,
Pamela Ebstyne King, Linda Wagener, Peter Benson (Thousand Oaks, CA: Sage Publications, 2006), 298.
6 Cavalletti, 283.
7 Ibid, 50.
8 Evangelii Gadium, n. 35.
9 Ibid. n. 164.
10 Ibid. n. 154.
11 Hilkert, 49.
12 Preaching the Mystery of Faith, 15.
13 Evangelii Gaudium, n. 154.
14 Evangelii Gaudium, n. 146.
15 Second Vatican Council, Dei Verbum [Dogmatic Constitution on Divine Revelation, November 18,
1965], n. 21.
16 Fulfilled in Your Hearing, 20.
17 Evangelii Gaudium, n. 154.
18 Ken Untener, Preaching Better: Practical Suggestions for Homilists (New York: Paulist Press, 1999), 43.
19 Evangelii Gaudium, n. 157.
20 Ibid. n. 135.
21 Daniel E. Harris, We Speak the Word of the Lord: A Practical Plan for More Effective Preaching
(Chicago: ACTA Publications, 2001), 19.
22 Sofa Cavalletti, The Religious Potential of the Child: Experiencing Scripture and Liturgy with Young
Childre, trans. Patricia A. Coulter and Julie M. Coulter (Chicago: Liturgy Training Publications, 1992), 45.
23 John Paul II, Apostolic Letter Dies Domini (May 31, 1998), no. 41: AAS90 (1998), 738-739.
24 Preaching as the Art of Sacred Conversation: Sermons that Work VI, ed. Roger Alling and David J.
Schlafer (Harrisburg, PA: Morehouse Publishing, 1997), viii.
25 Evangelii Gaudium, 139.
26 Harris, 17.
27 Fulfilled in Your Hearing, 1.
28 Ibid. 7.
29 Catechesis of the Good Shepherd: Essential Realities, ed. Tina Lillig (Chicago: Liturgical Training
Publications, 2004), 28.
30 Rolheiser, 209.
31 Preaching the Mystery of Faith, 9.
32 Evangelii Gaudium, n. 169.
33 Preaching the Mystery of Faith, 18.