Homiletics - Wikipedia

7/30/2019 Homiletics - Wikipedia

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HomileticsFrom Wikipedia, the free encyclopedia

This article includes a list of references , but its sources remain unclear because it has insufficient inlinecitations . Please help to improve this article by introducing more precise citations. (February 2008)

Bishop Patrick McGrath giving a homily in Palo Alto , California .

Homiletics (Gr. homiletikos , from homilos , to assemble together), in theology the application of the general principlesof rhetoric to the specific department of public preaching . The one who practices or studies homiletics is called a homilist .

Contents

[hide ]

1 Explanation

o 1.1 Branch of pastoral theology

o 1.2 Christian tradition: The

preaching of Jesus

o 1.3 Missionary preaching

2 Office of preaching

3 Decline in the West

4 Middle Ages

o 4.1 Preaching of the time

5 Notable French preachers

6 Confrences in Notre-Dame

7 Present day

8 Bibliography of historical development
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o 8.1 Hugh of St. Victor

o 8.2 Alain de Lille

o 8.3 Thomas Aquinas

o 8.4 Humanist writings

9 Relation to profane rhetoric

10 References

11 Further reading

12 External links

[edit ]Explanation

Homiletics is the study 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.

It may be further defined as the study of the analysis, classification, preparation, composition and delivery of sermons .

The formation of such lectureships as the Lyman Beecher course at Yale University resulted in increased attention being given

to homiletics, and the published volumes of this series are a useful source of information regarding the history and practice of

the discipline.

[edit ]Branch of pastoral theology

The "Standard Dictionary" defines Homiletics as "that branch of rhetoric that treats of the composition and delivery of sermons or

homilies". This definition was particularly influential in the 19th century among such thinkers as John Broadus. Thinkers such as

Karl Barth have resisted this definition, maintaining that homiletics should retain a critical distance from rhetoric. The

homiletics/rhetoric relationship has been a major issue in homiletic theory since the mid-20th century. [1]

The first form of preaching was largely the homily .

[edit ]Christian tradition: The preaching of Jesus
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The Sermon On the Mount byCarl Heinrich Bloch , Danish painter

Jesus preached and commissioned His Apostles to do so. His preaching included two forms of sermon, the missionary and the

ministerial (to which correspond the magisterium and the ministerium of the Church), the former to outsiders, the latter to those

already part of his movement. Of the latter we have a striking example in the discourse after the Last Supper (John 14-16 )

It cannot be said that His preaching took any definite, rounded form, in the sense of a modern sermon; His aim was to sow theseed of the word, which He scattered abroad, like the sower in the parable . His commission to His Apostles included both kinds.

For the former or missionary preaching, see Matthew 28:19 ; Mark 16:15 ;Mark 3:14 ; Luke 9:2 . St. Paul's sermon referred to

in Acts 20:7-11 , is an example of the second kind of preaching. In this the Apostles were supported by assistants who were

elected and consecrated for a purpose, for example, Timothy and Titus; as also by those who had been favoured

with charismata . The homily referred to in Justin Martyr 's "Apology" is an example of ministerial, as distinct from missionary,

preaching.

[edit ]Missionary preaching

St Paul preaching the Areopagus sermon in Athens, by Raphael , 1515.

In missionary preaching the Apostles were also assisted, but in an informal way, by the laity, who explained the Christian

doctrine to their acquaintances amongst unbelievers who, in their visits to the Christian assemblies, must have heard something

of it, e.g., cf. I Cor., xiv, 23-24. This is particularly true of Justin Martyr, who, wearing his philosopher's cloak, went about for that

purpose. The sermons to the faithful in the early ages were of the simplest kind, being merely expositions or paraphrases of the

passage of Scripture that was read, coupled with extempore effusions of the heart. This explains why there is little or nothing in

the way of sermons or homilies belonging to that period. It also explains the strange statement made by Sozomen (Hist. Eccl.,

VII, xix), and by Cassiodorus in his "Tripartite History", which Duchesne [2] apparently accepts, that no one preached at Rome.

(Sozomen wrote about the time of Pope Xystus III ) Thomassin's explanation [3] of Sozomen's statement is that there was no

preaching in the sense of an elaborate or finished discourse before the time of Pope Leowith the exception, perhaps, of the

address on virginity by Pope Liberius to Marcellina , sister of St. Ambrose , on the occasion of her taking the veil, which is

regarded as a private discourse.

And the reason for this he attributes to the stress of persecution. Neander (I, 420, note) says of Sozomen's statement: "The

remark could not extend to the early times; but suppose it did, it meant that the sermon was only secondary. Or the fact may

have been that this Eastern writer was deceived by false accounts from the West; or it may have been that the sermon in the

Western Church did not occupy so important a place as it did in the Greek Church."
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[edit ]Office of preaching

The office of preaching belonged to bishops, and priests preached only with their permission. Even two such distinguished men

as St. Augustine and St. Chrysostom preached, as priests, only when commissioned by their respective bishops. Origen as a

layman expounded the Scriptures, but it was by special permission. But this is quite different from saying (as is stated

by Chambers' Encyclopdia , the Encyclopdia Metropolitana , the Encyclopdia Britannica in older editions) that priests were

not ordinarily allowed to preach before the fifth century. This is not tenable in the light of history. For instance, Felix, priest andmartyr, preached in the third century, under two bishops, Maximus and Quintus. Of the latter it was said that his mouth had the

tongue of Felix. [4] Priests were forbidden to preach in Alexandria; but that was on account of the Arian controversy. A custom

springing from this had spread to the north of Africa; but Valerius, Bishop of Hippo, broke through it, and had St. Augustine, as

yet a priest, to preach before him, because he himself was unable to do so with facility in the Latin language -- "cum non satis

expedite Latino sermone concionari posset". This was against the custom of the place, as Possidius relates; but Valerius

justified his action by an appeal to the East -- "in orientalibus ecclesiis id ex more fieri sciens". Even during the time of the

prohibition in Alexandria, priests, as we know from Socrates and Sozomen, interpreted the Scriptures publicly in Csarea, in

Cappadocia, and in Cyprus, candles being lighted the while -- accensis lucernis . As soon as the Church received freedom

under Constantine , preaching developed very much, at least in external form. Then for the first time, if, perhaps, we except St.

Cyprian, the art of oratory was applied to preaching, especially by St. Gregory of Nazianzus , the most florid of Cappadocia's

triumvirate of genius. He was already a trained orator, as were many of his hearers, and it is no wonder, as Otto

Bardenhewer [5] expresses it, "he had to pay tribute to the taste of his own time which demanded a florid and grandiloquent style".

But, at the same time, he condemned those preachers who used the eloquence and pronunciation of the theatre. The most

notable preachers of the century, St. Basil and the two Gregories (the "Clover-leaf of Cappadocia"), Sts. Chrysostom, Ambrose,

Augustine and Hilary, were all noted orators. Of the number the greatest was St. Chrysostom, the greatest since St. Paul, nor

has he been since equalled. Even Gibbon , while not doing him justice, had to praise him; and his teacher of rhetoric, Libanius, is

said to have intended John as his successor, "if the Christians had not taken him". It is a mistake, however, to imagine that theypreached only oratorical sermons. Quite the contrary; St. Chrysostom's homilies were models of simplicity, and he frequently

interrupted his discourse to put questions in order to make sure that he was understood; while St. Augustine's motto was that he

humbled himself that Christ might be exalted. In passing we might refer to a strange feature of the time, the applause with which

a preacher was greeted. St. Chrysostom especially had to make frequent appeals to his hearers to keep quiet. Bishops

commonly preached outside their own dioceses, especially in the great cities; polished sermons were evidently in demand, and

a stipend was given, for we read that two Asiatic bishops, Antiochus and Severianus, went to Constantinople to preach, being

more desirous of money than of the spiritual welfare of their hearers. [6]

[edit ]Decline in the West

After the age here described preaching was on the decline in the West, partly because of the decay of the Latin language (cf.

Fnelon, "Dial.", 164), and in the East, owing to the controversies on Arianism , Nestorianism , Eutychianism , Macedonianism ,

and other heresies. But still preaching was regarded as the chief duty of bishops; for instance, Csarius, Bishop of Arles , gave

charge of all the temporal affairs of his diocese to deacons, that he might devote all his time to the reading of the Scriptures, to

prayer, and to preaching. The next great name in preaching is that of St. Gregory the Great , particularly as a homilist. He

preached twenty homilies, and dictated twenty more, because, through illness and loss of voice, he was unable to preach them

personally. He urged bishops very strongly to preach; and, after holding up to them the example of the Apostles, he threatened
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the bishops of Sardinia in the following words: "Si cujus libet Episcopi Paganum rusticum invenire potuero, in Episcopum fortiter

vindicabo" (III, ep. xxvi). An edict was issued by King Guntram stating that the assistance of the public judges was to be used to

bring to the hearing of the word of God, through fear of punishment, those who were not disposed to come through piety.

The Synod of Trullo laid down that bishops should preach on all days, especially on Sundays; and, by the same synod, bishops

who preached outside their own diocese were reduced to the status of priests, because being desirous of another's harvest they

were indifferent to their own -- "ut qui alien messis appetentes essent, su incuriosi". At the Council of Arles , in 813, bishops

were strongly exhorted to preach; and the Council of Mainz , in the same year, laid down that bishops should preach on Sundays

and feast days either themselves ( suo marte ) or though their vicars. In the Second Council of Reims (813), can. xiv, xv, it was

enjoined that bishops should preach the homilies and sermons of the Fathers, so that all could understand. And in the Third

Council of Tours (can. xvii), in the same year, bishops were ordered to make a translation of the homilies of the Fathers into the

rustic Roman tongue, or theodesquethe rustic Roman tongue being a species of corrupt Latin, or patois , understood by the

uneducated (Thomassin, "De Benef.", II, l. III, c. lxxxv, p. 510). Charlemagne and Louis the Pious were equally insistent on the

necessity of preaching. The former went so far as to appoint a special day, and any bishop who failed to preach in his cathedral

before that day was to be deposed. Pastors, too, were ordered to preach to their people as best they could; if they knew the

Scriptures, they were to preach them; if not, they were at least to exhort their hearers to avoid evil and do good (Sixth Council of Arles, 813, can. x).

[edit ]Middle Ages

Preaching from a mediaeval pulpit

It has been commonly said by non-Catholic writers that there was little or no preaching during that time. So popular was

preaching, and so deep the interest taken in it, that preachers commonly found it necessary to travel by night, lest their

departure should be prevented. It is only in a treatise on the history of preaching that justice could be done this period. As to

style, it was simple and majestic, possessing little, perhaps, of so-called eloquence as at present understood, but much religious

power, with an artless simplicity, a sweetness and persuasiveness all its own, and such as would compare favourably with the
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hollow declamation of a much-lauded later period. Some sermons were wholly in verse, and, in their intense inclusiveness of

thought, remind one of the Sermon on the Mount : --

Magna promisimus; majora promissa sunt nobis:

Servemus hc; adspiremus ad illa.

Voluptas brevis; pna perpetua.

Modica passio; gloria infinita.Multorum vocatio; paucorum electio;

Omnium retributio

(St. Francis [7])

[edit ]Preaching of the time

Francis of Assisi Preaching before Honorius III

The characteristics of the preaching of the time were an extraordinary use of Scripture, not a mere

introducing of the Sacred Text as an accretion, but such a use as comes from entwinement with the

preacher's own thought. It would almost appear as if many preachers knew the Scriptures by heart.

In some cases, however, this admirable use was marred by an exaggerated mystical interpretation,

which originated in the East and was much sought after by the Jews. Secondly, power on the part of

the preachers of adapting their discourses to the wants of the poor and ignorant. Thirdly, simplicity,

the aim being to impress a single striking idea. Fourthly, use of familiar maxims, examples, and

illustrations from lifetheir minds must have been much in touch with nature. And, fifthly, intense

realization, which necessarily resulted in a certain dramatic effectthey saw with their eyes, heard

with their ears, and the past became present. [8]

Scholastic philosophy supplied an almost inexhaustible store of information; it trained the mind in

analysis and precision; whilst, at the same time, it supplied a lucidity of order and cogency of

arrangement such as we look for in vain in even the great orations of Chrysostom.

Philosophy regards man only as an intellectual being, without considering his emotions, and makes

its appeal solely to his intellectual side. And, even in this appeal, philosophy, while, like algebra,
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speaking the formal language of intellect, is likely to be wanting from the view-point of

persuasiveness, inasmuch as, from its nature, it makes for condensation rather than for amplification.

The latter is the most important thing in oratory -- "Summa laus eloquenti amplificare rem

ornando." Fnelon (Second Dialogue) describes it as portrayal; De Quincey , as a holding of the

thought until the mind gets time to eddy about it; Newman gives a masterly analysis of it ;[9] his own

sermons are remarkable for this quality of amplification as are those of Bourdaloue on the

intellectual, and those of Massillon on the intellectual-emotional side, v. g. the latter's sermon on the

Prodigal Son. Philosophy, indeed, is necessary for oratory; philosophy alone does not constitute

oratory, and, if too one-sided, may have an injurious effect -- "Logic, therefore, so much as is useful,

is to be referred to this one place with all her well-couched heads and topics, until it be time to open

her contracted palm into a graceful and ornate rhetoric". [10] What has been here stated refers to

philosophy as a system, not to individual philosophers. It is scarcely necessary to say that many

Scholastics, such as Sts. Thomas and Bonaventure, were noted preachers. It is a pity, however, that

St. Bonaventure did not treat a little more fully of Dilatatio, which forms the third part of his work "De

Arte Concionandi".

In a discussion of the history of preaching, a reference to the mystics is called for. The tendency of

mysticism is, in the main, the opposite to that of philosophy. Mysticism makes for warmth;

philosophy, for coldness -- "Cold as a mountain in its star-pitched tent stood high philosophy." The

next noted period in the history of preaching is the Renaissance. This period, too, is treated in its

proper place. As to preaching, Humanism contributed more to oratorical display than to piety in the

pulpit. The motto of its two representative types, Reuchlin and Erasmus , was: "Back to Cicero and

Quintilian." Erasmus on visiting Rome exclaimed: "Quam mellitas eruditorum hominum

confabulationes, quot mundi lumina." Pierre Batiffol [11] says: "One Good Friday, preaching before the

pope, the most famous orator of the Roman Court considered that he could not better praise the

Sacrifice of Calvary than by relating the self-devotion of Decius and the sacrifice of Iphigenia ."

Fortunately, this period did not last long; the good sense of ecclesiastics rebelled against it, and the

religious upheaval that soon followed gave them something else to think of. In the Reformation and

post-Reformation period the air was too charged with controversy to favour high-class preaching.

The Council of Trent recommended preachers to turn aside from polemics; it also [12] pronounced that

the primary duty of preaching devolved on bishops, unless they were hindered by a legitimate

impediment; and ordered that they were to preach in person in their own church, or, if impeded,

through others; and, in other churches, through pastors or other representatives.

[edit ]Notable French preachers
http://en.wikipedia.org/wiki/F%C3%A9nelonhttp://en.wikipedia.org/wiki/De_Quinceyhttp://en.wikipedia.org/wiki/De_Quinceyhttp://en.wikipedia.org/wiki/John_Henry_Newmanhttp://en.wikipedia.org/wiki/Homiletics#cite_note-9http://en.wikipedia.org/wiki/Homiletics#cite_note-9http://en.wikipedia.org/wiki/Bourdalouehttp://en.wikipedia.org/wiki/Bourdalouehttp://en.wikipedia.org/wiki/Bourdalouehttp://en.wikipedia.org/wiki/Massillonhttp://en.wikipedia.org/wiki/Massillonhttp://en.wikipedia.org/wiki/Homiletics#cite_note-10http://en.wikipedia.org/wiki/Bonaventurehttp://en.wikipedia.org/wiki/Bonaventurehttp://en.wikipedia.org/wiki/Bonaventurehttp://en.wikipedia.org/wiki/Erasmushttp://en.wikipedia.org/wiki/Erasmushttp://en.wikipedia.org/wiki/Pierre_Batiffolhttp://en.wikipedia.org/wiki/Pierre_Batiffolhttp://en.wikipedia.org/wiki/Pierre_Batiffolhttp://en.wikipedia.org/wiki/Homiletics#cite_note-11http://en.wikipedia.org/wiki/Homiletics#cite_note-11http://en.wikipedia.org/wiki/Iphigeniahttp://en.wikipedia.org/wiki/Iphigeniahttp://en.wikipedia.org/wiki/Council_of_Trenthttp://en.wikipedia.org/wiki/Council_of_Trenthttp://en.wikipedia.org/wiki/Council_of_Trenthttp://en.wikipedia.org/wiki/Homiletics#cite_note-12http://en.wikipedia.org/wiki/Homiletics#cite_note-12http://en.wikipedia.org/w/index.php?title=Homiletics&action=edit&section=9http://en.wikipedia.org/w/index.php?title=Homiletics&action=edit&section=9http://en.wikipedia.org/wiki/F%C3%A9nelonhttp://en.wikipedia.org/wiki/De_Quinceyhttp://en.wikipedia.org/wiki/John_Henry_Newmanhttp://en.wikipedia.org/wiki/Homiletics#cite_note-9http://en.wikipedia.org/wiki/Bourdalouehttp://en.wikipedia.org/wiki/Massillonhttp://en.wikipedia.org/wiki/Homiletics#cite_note-10http://en.wikipedia.org/wiki/Bonaventurehttp://en.wikipedia.org/wiki/Erasmushttp://en.wikipedia.org/wiki/Pierre_Batiffolhttp://en.wikipedia.org/wiki/Homiletics#cite_note-11http://en.wikipedia.org/wiki/Iphigeniahttp://en.wikipedia.org/wiki/Council_of_Trenthttp://en.wikipedia.org/wiki/Homiletics#cite_note-12http://en.wikipedia.org/w/index.php?title=Homiletics&action=edit&section=9


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Jacques-Bnigne Bossuet

The French preachers of the classical seventeenth-century period were, according to Voltaire ,

probably the greatest in pulpit oratory of all time. The best known were Bossuet , Bourdaloue ,

and Massillon ; Fnelon burnt his sermons. The first was considered to be the most majestic; the

second, the most logical and intellectually compelling; the third, the greatest searcher of hearts, the

most like Chrysostom, and, taken all in all, the greatest of the three. We are told that Voltaire kept a

copy of his Grand Carme on his table, side by side with the "Athalie" of Racine . In this age

Chrysostom was the great model for imitation; but it was Chrysostom the orator, not Chrysostom the

homilist. Their style, with its grand exordium and its sublime peroration, became the fashion in thefollowing age. The "Dialogues" of Fnelon, however, remained as a check. Of these "Dialogues"

Bishop Dupanloup said: "If the precepts of Fnelon had been well understood, they would have long

since fixed the character of sacred eloquence among us." Other principles were laid down by Blaise

Gisbert in his L'Eloquence chrtienne dans l'ide et dans la pratique , by Amadeus Bajocensis

in Paulus Ecclesiastes, seu Eloquentia Christiana , and by Guido ab Angelis in De Verbi Dei

Prdicatione , all of which sounded a return to the simplicity of style of the Church Fathers .

[edit ]Confrences in Notre-Dame

The next important era is the so-called confrences in Notre-Dame in Paris , following the Revolution

of 1830 . The most prominent name identified with this new style of preaching was that of the

Dominican Lacordaire , who, for a time, with Montalembert , was associate editor with de

Lamennais of "L'Avenir". This new style of preaching discarded the form, the division, and analysis of

the scholastic method. The power of Lacordaire as an orator was beyond question; but

the confrences , as they have come down to us, while possessing much merit, are an additional

proof that oratory is too elusive to be committed to the pages of a book. The Jesuit Pre de

Ravignan shared with Lacordaire the pulpit of Notre-Dame. Less eloquent men followed, and the
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9/14

semi-religious, semi-philosophic style was beginning to grow tiresome, when Jacques-Marie-Louis

Monsabr , a disciple of Lacordaire, set it aside, and confined himself to an explanation of the Creed;

whereupon it was sententiously remarked that the bell had been ringing long enough, it was time for

Mass to begin (cf. Boyle, "Irish Eccl. Rec.", May, 1909).

[edit ]Present day

As to preaching at the present day, we can clearly trace the influence, in many respects, of

Scholasticism, both as to matter and form. In matter a sermon may be either moral, dogmatic,

historical, or liturgicalby moral and dogmatic it is meant that one element will predominate, without,

however, excluding the other. As to form, a discourse may be either a formal, or set, sermon; a

homily; or a catechetical instruction. In the formal, or set, sermon the influence of Scholasticism is

most strikingly seen in the analytic method, resulting in divisions and subdivisions. This is the

thirteenth-century method, which, however, had its beginnings in the sermons of Sts. Bernard and

Anthony. The underlying syllogism, too, in every well-thought-out sermon is due to Scholasticism;

how far it should appear is a question that belongs to a treatise on homiletics. As to the catechetical

discourse, it has been so much favoured by Pope Pius X that it might be regarded as one of the

characteristics of preaching at the present day. It is, however, a very old form of preaching. It was

used by Christ Himself, by St. Paul, by St. Cyril of Jerusalem , by St. Clement and Origen at

Alexandria, by St. Augustine, who wrote a special treatise thereon (De catechizandis rudibus), also,

in later times, by Gerson, chancellor of the University of Paris, who wrote "De parvulis ad Christum

trahendis"; Clement XI and Benedict XIV gave to it all the weight of their authority, and one of the

greatest of all catechists was St. Charles Borromeo . There is the danger, however, from the very

nature of the subject, of this form of preaching becoming too dry and purely didactic, a mere

catechesis, or doctrinism, to the exclusion of the moral element and of Sacred Scripture. In recent

days, organized missionary preaching to non-Catholics has received a new stimulus. In the United

States, particularly, this form of religious activity has flourished; and the Paulists , amongst whom the

name of Father Hecker is deserving of special mention, are to be mainly identified with the revival.

Special facilities are afforded at the central institute of the organization for the training of those who

are to impart catechetical instruction, and the non-controversial principles of the association are

calculated to commend it to all earnestly seeking after truth.

[edit ]Bibliography of historical development

Practice preceded theory. Certain ideas are to be found in the Church Fathers, and these have been

collected by Paniel in the introduction to his work "Geschichte der christlich. Beredsamkeit". The first

to treat of the theory of preaching was St. Chrysostom , in his work "On the Priesthood" ( peri

Hierosynes ). Inasmuch as this contains only reflections on preaching, St. Augustine's "De doctrin

Christian" might be regarded as the first manual on the subject; its first three books deal with

collecting the materials for preaching, "modus inveniendi qu intelligenda sunt", and the last with the

presentation thereof, "modus proferendi qu intellecta sunt". He goes to the Roman pagan

orator Cicero for rules in the latter. He makes a distinction, in which he evidently follows Cicero,
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between sapientia (wisdom) and eloquentia (the best expression of it). Sapientia without eloquentia

will do no good; neither will eloquentia without sapientia, and it may do harm; the ideal is sapientia

with eloquentia. He adapts Cicero's ut doceat, ut delectet, ut flectat , changing them to ut veritas

pateat, ut placeat, ut moveat ; and lays down these as the rules by which a sermon is to be judged.

This work of Augustine was the classic one in homiletics.

[edit ]Hugh of St. Victor

Hugh of St. Victor (died 1141) in the Middle Ages laid down three conditions for a sermon: that it

should be "holy, prudent and noble", for which, respectively, he required sanctity, knowledge and

eloquence in the preacher. Franois Fnelon stipulated "must prove, must portray, must impress"

(Second Dialogue).

St. Augustine's work "De rudibus catechizandis". St. Gregory the Great 's "Liber regul pastoralis" is

still extant, but is inferior to St. Augustine's; it is rather a treatise on pastoral theology than on

homiletics. [clarification needed ]

Hincmar says that a copy used to be given to bishops at their consecration.

In the ninth century Rabanus Maurus (died 856), Archbishop of Mainz , wrote a treatise De

institutione clericorum , in which he depends much on St. Augustine.

In the twelfth century Guibert, Abbot of Nogent (died 1124), wrote a famous work on preaching

entitled "Quo ordine sermo fieri debet". This is one of the historical landmarks in preaching. It is

replete with judicious instruction; it recommends that preaching should be preceded by prayer; it

says that it is more important to preach about morals than on faith, that for moral sermons the human

heart must be studied, and that the best way of doing so is (as Massillon recommended in later

times) to look into one's own. It is more original and more independent than the work of Rabanus

Maurus, who, as has been said, drew largely from St. Augustine.

Guibert's work was recommended by Pope Alexander as a model to all preachers. St. Francis gave

to his friars the same directions as are herein contained.

[edit ]Alain de Lille

To the same period belongs the "Summa de arte prdicatori" by Alain de Lille , which defines

preaching: "Manifesta et publica instructio morum et fidei, informationi hominum deserviens, ex

rationum semit et auctoritatum fonte proveniens". He lays stress on explanation and use of

Scripture and recommends the preacher to insert verba commotiva. The remarks of Csarius of

Heisterbach (died 1240) have been collected by Cruel; his sermons display skill in construction and

considerable oratorical power. Conrad of Brundelsheim (died 1321), whose sermons have come

down to us under his cognomen of "Brother Sock" (Sermones Fratris Socci), was one of the most

interesting preachers at this time in Germany. Humbert of Romans, General superior of

the Dominicans , in the second book of his work, "De eruditione prdicatorum", claims that he can

teach "a way of promptly producing a sermon for any set of men, and for all variety of

circumstances". [13] Linsenmayer, in his history of preaching, gives information about Humbert, who
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was a severe critic of the sermons of his time. Trithemius quotes a work by Albertus Magnus , "De

arte prdicandi", which is lost. St. Bonaventure wrote "De arte concionandi", in which he treats

of divisio, distinctio, dilatatio , but deals extensively only with the first.

[edit ]Thomas Aquinas

Thomas Aquinas 's claim rests chiefly on the " Summa ", which, of course, has principally influenced

preaching since, both in matter and form. He insists very strongly[14]

on the importance of preaching,and says that it belongs principally to bishops, and baptizing to priests, the latter of whom he regards

as holding the place of the seventy disciples. There is a treatise entitled De arte et vero modo

prdicandi attributed to him, but it is simply a compilation of his ideas about preaching that was

made by another. Henry of Hesse is credited with a treatise, "De arte prdicandi", which is probably

not due to him. There is a monograph quoted by Hartwig which is interesting for the classification of

the forms of sermon: modus antiquissimus , i. e. postillatio, which is purely the exegetic homily;

modus modernus, the thematic style; modus antiquus , a sermon on the Biblical text; and modus

subalternus , a mixture of homiletic and text sermon. Jerome Dungersheym wrote a tract De modo

discendi et docendi ad populum sacra seu de modo prdicandi (1513). He treats of his subject on

three points: the preacher, the sermon, the listeners. He lays stress on Scripture as the book of the

preacher. Ulrich Surgant wrote a "Manuale Curatorum" (1508), in which he also recommends

Scripture. His first book gives for material of preaching the usual order -- credenda, facienda,

fugienda, timenda, appetenda and ends by saying: "Congrua materia prdicationis est Sacra

Scriptura." He uses the figure of a tree in laying stress on the necessity of an organic structure. [15]

[edit ]Humanist writings

In the works of the two humanists, Johannes Reuchlin (Liber congestorum de arte prdicandi )

and Desiderius Erasmus (Ecclesiastes seu de ratione concionandi ), the return is marked to Cicero

and Quintilian . A masterwork on the art of preaching is the "Rhetorica Sacra" (Lisbon, 1576) of Luis

de Granada , for modern use rather old. The work shows an easy grasp of rhetoric, founded on the

principles of Aristotle , Demetrius and Cicero. He treats the usual subjects of invention, arrangement,

style and delivery in easy and polished Latin. Of the same class is Didacus Stella in his

"Liberdemodo concionandi" (1576). Valerio , in Italy, also wrote on the art of preaching. Another

landmark on preaching are the "Instructiones Pastorum" by Charles Borromeo (153884). At his

request Valerio, Bishop of Verona , wrote a systematic treatise on homiletics entitled "Rhetorica

Ecclesiastica" (1575), in which he points out the difference between profane and sacred eloquenceand emphasizes the two principal objects of the preacher, to teach and to move ( docere et

commovere ).

Laurentius a Villavicentio , in his work "De formandis sacris concionibus" (1565), disapproves of

transferring the ancient modes of speaking to preaching. He would treat the truths of the Gospel

according to I Tim., iii, 16. He also recommended moderation in fighting heresy. The same was the

view of St. Francis Borgia , whose contribution to homiletics is the small but practical work: "Libellus

de ratione concionandi". Claudius Acquaviva , General of the Jesuits , wrote in 163, "Instructio pro
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superioribus". [16] They were principally ascetic, and in them he regulated the spiritual training

necessary for the preacher. Carolus Regius , S.J., deals in his "Orator Christianus" (1613) with the

whole field of homiletics under the grouping: "De concionatore"; "De concione"; "De concionantis

prudenti et industri". Much is to be found in the writings of St. Vincent de Paul , St. Alphonsus

Liguori and St. Francis de Sales , especially in his celebrated letter to Andr Fremiot , Archbishop of

Bourges .

Among the Dominicans, Alexander Natalis wrote "Institutio concionantium tripartita" (Paris, 1702).

In the "Rhetorica ecclesiastica" (1627) of Jacobus de Graffiis is contained a symposium of the

instructions on preaching by the Franciscan Francis Panigarola , the Jesuit Francis Borgia and the

Carmelite Johannes a Jesu .

The "Dialogues" of Fnelon, the works of Pre Blaise Gisbert, Amadeus Bajocensis and Guido ab

Angelis have already been referred to. In the nineteenth century homiletics took its place as a branch

of pastoral theology , and many manuals have been written thereon, for instance in German

compendia by Brand, Laberenz, Zarbl, Fluck and Schch; in Italian by Gotti and Guglielmo Audisio ;and many in French and English.

[edit ]Relation to profane rhetoric

Some assert the independent character of homiletics and say that it is independent in origin, matter

and purpose. The upholders of this view point to passages in Scripture and in the Fathers, notably to

the words of Paul ;[17] and to the testimony of Cyprian ,[18] Arnobius ,[19] Lactantius ,[20] and to Gregory of

Nazianzus , Augustine of Hippo , Jerome and John Chrysostom . The last-named says that the great

difference may be summed up in this: that the orator seeks personal glory, the preacher practical

good.

Paul's own sermons are in many cases replete with oratory, e. g., his sermon on the Areopagus ; and

the oratorical element generally enters largely into Scripture. Lactantius regretted that there were so

few trained preachers, [21] and Gregory, as well as Chrysostom and Augustine, made use of rhetoric in

preaching. Gregory censured the use in the pulpit of the eloquence and pronunciation of the

theatre. Demetrius , On Style , uses many of the tricks of speech.

[edit ]References

1. ^ See Robert Reid, Andre Resner, Lucy Lind Hogan, John McClure, James Kay

2. ^ (Christian Worship, p. 171, tr. London, 1903)

3. ^ (Vetus et Nova Eccl. Disciplina, II, lxxxii, 503)

4. ^ (Thomassin, ibid., c. xiii, 505; Paulinus, "Poems")

5. ^ (Patrology , p. 290)

6. ^ (Thomassin, ibid., ix, 504)
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7. ^ Digby, op. cit., 159.

8. ^ For examples, the reader is again referred to the collection of "Medival Sermons" by Neale.

9. ^ (Idea of a Univ., 1899, p. 280)

10. ^ (Milton, "Tractate of Education")

11. ^ (History of the Roman Breviary , p. 230)

12. ^ (Sess. V, cap. ii)

13. ^ (Neale, "Medival Sermons", Introd., xix)

14. ^ (III, Q. lxvii, a. 2)

15. ^ (Kirchenlex., pp. 201-202)

16. ^ (in "Epistol prpositorum generalium ad patres et fratres S.J.")

17. ^ 1 Corinthians 2:4: "And my speech and my preaching was not in the persuasive words of human

wisdom, but in shewing of the Spirit and power"; also to I Cor., i, 17; ii, 1, 2; and II Cor., iv, 2.

18. ^ Ep. ad Donat.

19. ^ Adversus Nationes .

20. ^ Institutionum divinarum .

21. ^ Institutionum divinarum , V, c. i),

This article incorporates text from a publication now in the public domain : Herbermann,

Charles, ed. (1913). Catholic Encyclopedia . Robert Appleton Company.

This article incorporates text from a publication now in the public domain : Chisholm, Hugh,

ed. (1911). Encyclopdia Britannica (11th ed.). Cambridge University Press.

[edit ]Further reading

Digby's "Mores Catholici", vol. II, pp. 158172

Neale, "Medival Sermons"

The older literature is cited exhaustively in WG Blaikie , For the Work of the Ministry (1873); and

DP Kidder, Treatise on homiletics (1864).

[edit ]External links
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homiletic thought from an evangelical perspective

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