People want good liturgical preaching. St. Augustine would no doubt be shocked that Pope Francis suggests a Sunday homily of eight minutes or less. Even more shocking would be the “1 Minute Homily” on thejesuitpost.org. However, guided by the wisdom of Augustine, time might not matter all that much.

  Charles Kim acknowledges that his book is a revision of his dissertation. Guided by the faculty, external readers, and quality editors, The Way of Humility is an excellent academic text. This kind of text has some genuine strengths and obvious limitations. The first limitation – a limited audience. A suggestion in this regard will be made later. The second limitation might be the required attention to detail in reading this kind of academic text.

  Moving to the strengths, Kim’s scholarship appears impeccable. His knowledge of Augustine’s primary texts is matched by his extensive knowledge of the secondary sources of analysis. Likewise, Kim’s knowledge of classical Latin and Greek, along with Augustine’s education in Rhetoric give depth and further significance to his understanding of the Bishop of Hippo’s theology. The author’s use of the more contemporary Speech-Act Theory helps the reader appreciate what words can do. This also helps illustrate the importance of integrity  between what a preacher says and how the preacher acts.

  Kim contends, and correctly so, that this integrity for Augustine lies in the virtue of humility. Perceiving humility as a virtue, however, came only with Augustine’s conversion to Christ which Kim details well. The kenosis of Christ in Philippians 2, the mystery of the Incarnation, shows a divine humility to be imitated by believers. Prior to his conversion, Augustine would have understood humility as a weakness, as the well-educated orator defined success as the praise of others. The orator’s power to persuade with the finest style of language raised them to a higher social status. This Augustine achieved, though in his Confessions he described the emptiness he felt.

The heart of Augustine’s theology of preaching requires the humility of the preacher. He or she must humbly pray to be taught by the scriptures. This Augustine learned from Bishop Ambrose in Milan. Then the preacher must speak in a way that the audience can understand. Kim makes a sound argument that Augustine’s audience consisted of both the educated people of the city and the illiterate rustics who worked the fields. Ultimately both preacher and listeners must humbly listen with their hearts to learn from the One Teacher, Christ. Kim develops this theology relying on the work of the Doctor of Grace, as well as elements of the Speech-Act Theory.

A real richness comes through in the second half of the text as the author further develops Augustine’s theology. While not unique to the Bishop of Hippo, the reader can savor the phrasing of a Christology where Christ is appreciated as “The Form of a Servant as Proclaimed by Fishermen.” A similar richness of images can be found as the author explores Augustine’s Ecclesiology and Soteriology as found in various sermons. Throughout Part 2, the author develops the sacramental character of the preaching event for both the preacher and the listener. For Augustine, in the act of preaching the totus Christus may be found as the body of Christ, the preacher, and the Head become mystically one.

The academic reader will appreciate the overall structure and the precision with which Kim develops his thesis. He repeatedly connects the reader to previous insights, along with providing each chapter with a clear introduction and conclusion. Again, the notes help the reader to better understand other perspectives, the details of classical language, and why Kim arrives at the perspective he does. The book deserves an attentive and careful reading. The wisdom of the text, on the other hand, deserves a wider audience.

Except for some fellow clerics in the world of the academy, few other liturgical preachers will take up this book. Augustine’s theology of preaching could well remind today’s preachers of the sacred task entrusted to them. They would be well-served to be reminded, as Augustine understood it, that the preacher speaks as a co-disciple in the assembly. There is but One Teacher. To this end, Kim might consider a shorter, less detailed book that would capture the highlights of his insight into Augustine the preacher.

  Quite surprisingly, this reviewer in carefully reading The Way of Humility experienced something along the lines of what Augustine proposed ought happen in preaching and listening – a greater Truth was made known.