Oracles of God

There is a little phrase in I Pet. 4: 11 that fascinates me: “If anyone speaks, let it be as one who utters oracles of God (ei tis lalei hos logia theou).” While it may be that this refers to a specialized kind of speaking such as preaching, the word for speech (lalein) is a very general term used for just about any kind of utterance, so we are invited here to think that everything we say should be as spoken as if it were God saying it.

This is, I believe, more than a pastoral monition to be careful about what one says in every situation and always to try very hard to say the right thing, but a description of what happens every time one speaks the truth. This is because the truth of any proposition whatever is dependent upon an infinite number of considerations and exclusions which no man can manage—everything, quite literally, must be brought to bear upon it by the mind from which it comes, so its existential validity depends entirely upon the determination of the living ground of all, who is God. It is he only who can coordinate, by an act of infinite power and authority, actuality, its iconic expression, and their interpretation in and to other minds, or better—it is he in and by whom all things and their representations by intelligence subsist.  (The Tower of Babel episode shows him making an adjustment here--the old notion that interpretation is the work of a god is, as far as it goes, quite correct.)  When we say something is “true” we are referring to this miracle of grace--to an oracle, to the Word of God in and with men. Speaking the truth is speaking Christ, and thus participating in the divine Life through him.

Like most miracles, it is something to which we are accustomed, so does not begin to appear miraculous until we find ourselves in the context of the Lie. By this I do not mean the easily identified lie, untruth spoken in media veritatis where it stands out in high relief, but in a place where the Lie is so pervasive that every symbol that once pointed to truth has had its referential quality altered so that it now points elsewhere, and the search for truth becomes hard. One sees this in the Temptation where Satan quotes scripture at our Lord. What appear to be the ipsissima verba scripturae are used (the Lord does not, in any event, base his rebuke on the devil’s misquotation), but now the very words of scripture, coming from a perverse spirit instead of from the Spirit of God, become a lie instead of truth.

There are contexts—societies upon which the judgment of God has fallen--in which the Lie becomes so strong and pervasive that even determined liars must seek truth in order to sustain it. I have heard that Nazis would come to hear the preaching of their declared enemies to confirm their own orientation against them—to know where the truth was so they could more effectively oppose it, and that in doing it some were saved.

This makes prayer the principal part of speaking the truth—not study or ratiocination for the acquisition of mere intellectus, but guidance in truth by grace. This is why every worthy preacher or teacher prays before he opens his mouth to others, knowing that however eloquent his words, however Bible-filled or reasoned, they may be the devil’s own lie if he does not speak as an oracle of God.

Comments

[Deacon John M. Bresnahan]

But praying will not automatically make what one speaks an "oracle of God." Only when one preaches what God has revealed as Truth can one be sure he is preaching and teaching God's Word. And most of the time that is not hard for a preacher to figure out. If something is very clear from the Bible, is obvious from the writings and example of the saints, and is taught by the Magisterium (teaching authority of the Church) - the three-legged stool--then if a preacher embraces that conjunction and lead--he cannot go wrong. But if he feels the urge to go beyond that, since it may not be an inspiration of the Holy Spirit, and only a personal quirk or prejudice, then he is obligated to state in some manner that it is his opinion, a result of his personal speculation. (And this speculation IS necessary to apply God's Word to today's scene.)
But if a preacher mixes the two together to make his opinion have the aura of an oracle of God-- then I think he comes close to being a public sinner--an ego-driven oracle is no oracle at all in most cases. Personal witness and personal leadership should be given by preachers, but it should be done in the humility that says their opinion is not the revealed Word of God, but is based on a deep study of and heartfelt love of God's Word.

[Fr. Bill]

This meditation sketches out the foundation for a bit of advice delivered by Fr. Reardon to a Lenten retreat audience in Dallas recently. At one point in one of the lectures, he was discoursing on the topic of prayer offered during the seams and hinges of the ordinary workday. My memory of his words on a particular "hinge" goes like this:

"Don't EVER answer the telelphone without praying first. You have no idea what's on the other end. It is impossible to prepare yourself for the conversation you're about to commence. Prayer is the only thing you can do. And you MUST do it if you're to have any hope of surviving what may be waiting for you."

As it turns out, Fr. Reardon had been speaking of one of the simplest prayers in the Christian arsenal: "Lord, have mercy."

I am grateful for this exhortation, and for Brother Hutchens' placing additional rationale under it (Fr. Reardon supplied some as well, though from a different quarter). Both help even me to understand why I have always hated ringing telephones.

I used to think it was the rudeness of the interruption (and this is true anyway). But, Fr. Reardon gave shape and definition to the real anxiety: hearing what came into my ear from the other end. And, now Brother Hutchens's timely elaboration on the relationship of prayer and speaking and hearing truth removes all worry about what others will think as I approach a ringing telephone, muttering sincerely under my breath "Lord, have mercy. Lord, have mercy."

[Daniel Propson]

As a teacher in a public school, I find Mr. Hutchens words both challenging and invigorating. To borrow from a very Lenten psalm, how can we sing the songs of Zion in a foreign land?

By saying only that which is grounded in Truth (that is, in God). In other words, by being a prophet.

Paul said that we ought to, "by manifestation of the truth, commend ourselves to every man's conscience in the sight of God." Only truth that flows from God's own being (grace) can offer such a manifestation.

[smh]

Of course, Deacon, praying will not make what one preaches or teaches automatically the Word of God. Please! Did I ever give the impression that it would? Have I ever, anywhere, in anything of mine you have read, said anything indicating I thought God was obliged to do what we wish or ask him to? He is not. He is infinitely generous and pleased to grant many things, but woe to anyone who tries to put him on their leash, the prayer-leash included--or perhaps the prayer-leash in particular.

Since I have gotten into incredible amounts of trouble for really believing that God does as he wills, that while he is faithful and can be entreated, he is not, in Lewis's words, a "tame lion" in any respect whatever, and that the churches are chock-full of presumption about what he must do for them if they follow the proper forms, even if they are forms he gave them, it bothers me extremely when someone takes me as indicating otherwise--as though I had never read Amos or Isaiah!

The deepest stratum of anxiety felt by Fr. Bill, Fr. Reardon, and myself, as we utter "Lord, have mercy," is, I believe, not the fear not that we may be inadequate to the task, that whoever is on the line, as it were, might not be properly served (that is an upper stratum), but that our will to do good, quite apart from our will to do well, may not conform to the will of God. His will may be other than ours, even other than our reason and piety require--a terrible thing to contemplate, but a necessary part of the fear of God.

This being said, never once have I placed myself in his hands and lacked his blessing for me or those I am serving. One can only discover his goodness by tasting it.

[JeanB]

Wow, this post really hit me. If I speak, let me speak as the very oracles of God. This convicts me to approach my daily interactions with family, patients and friends more seriously and to think before I speak, that it might really reflect God's words rather than myself.