Homiletics Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! ==Bibliography of historical development== === John Chrysostom and Augustine === 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 [[John Chrysostom]], in his work "On the Priesthood" (''peri Hierosynes''). Inasmuch as this contains only reflections on preaching, [[Augustine]]'s ''[[De doctrina christiana]]'' (''DDC'') might be regarded as the first manual on the subject; its first three books deal with collecting the materials for preaching, "modus inveniendi quæ intelligenda sunt", and the last with the presentation thereof, "modus proferendi quæ intellecta sunt". He goes to [[Cicero]] for rules in the latter. He makes a distinction, in which he evidently follows Cicero, 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.<ref name=CE/> Augustine explains his homiletics in Book IV of ''DDC''. He describes it practically in relation to the classical theory of oratory, which has five parts: ''inventio'' (the choice of the subject and decision of the order), ''dispositio'' (the structure of the oration), ''elocutio'' (the arrangement of words and figure of speech), ''memoria'' (learning by heart), and ''pronuntiatio'' (the delivery). He constructed this theory in four parts: the basic principles of rhetoric (''DDC'' 4.1.1-4.56.10), a study on the rhetoric of Scriptural texts (''DDC'' 4.7.11-4.11.26), an analysis of styles (''DDC'' 4.12.27-4.21.50), and some peculiar rules of rhetoric for sermons (''DDC'' 4.22.51-4.31.64). The essential part of Book IV deals with three styles of sermons (''genera tenue / docere'' [to teach]; ''genera medium / delectare'' [to amuse]; ''genera grande / flectere'' [to persuade]), which was influenced by Cicero’s Orator 1.3. Augustine stresses the importance of principle and discipline at the same time. Preachers need to practice again and again (''DDC'' 4.3.4) so that they can use these styles in any situation of preaching (''DDC'' 4.19.38). But they should pay attention to the priority of order. Continuous and diligent study of the Bible is more important than mere memorization, that is to say, they should pursue wisdom more than knowledge (''DDC'' 4.5.7). The best is the combination of wisdom and eloquence as seen in the Pauline letters and prophetic writings (''DDC'' 4.6.9-4.7.21). Yet, he does not praise eloquence itself; rather he prefers a concrete proclamation than a showing off of rhetorical technique (''DDC'' 4.7.14-15). It is truth, not rhetoric, that preachers try to deliver (''DDC'' 4.28.61). The most significant practice and discipline is prayer. Augustine advises to be a prayer before being a preacher. Preachers should pray before and after his sermon (''DDC'' 3.37.56; 4.15.32; 4.17.34; 4.30.63). Augustine himself was a good model of this practice. Before the preaching, he invited the congregation to pray (''Epistula'' 29). After the sermon he also prayed (''Sermones'' 153.1). For Augustine’s homiletics, the time of prayer is the most precious time, because that time is a time when all the audience meets God the Truth, and through that time they can understand the truth of God more fully. Prayer is a major means of grace in knowing God. Augustine says that love is the most important discipline in Christian life in his sermon, ''De disciplina christiana''. If one adds another to Christian discipline besides love, prayer will come first. The preacher should be a good example of all sermons. The manner of life can be an eloquent sermon (''copia dicendi, forma vivendi''; ''DDC'' 4.29.61). In most of the cases, it seems to be true that the sermon of a preacher cannot be better than his or her life, but vice versa seems also to be true: the sermon cannot be worse than the preacher’s life. The more a preacher endeavors after humility, discipline, and love, the better his or her sermon becomes. And now these three are always necessary for all Christian teachers: humility, discipline, and love. But the greatest of these is love. For "the goal of this command is love" (1 Tim. 1:5 cited in ''DDC'' 1.26.27; 1.35.39; 1.40.44; 4.28.61).<ref>{{cite journal | last=Woo | first=B. Hoon | title=Augustine's Hermeneutics and Homiletics in ''De doctrina christiana'' | journal= Journal of Christian Philosophy | year=2013 | volume=17 | url=https://www.academia.edu/5228314 |pages=110–112}}</ref> [[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. [[François Fénelon]] stipulated "must prove, must portray, must impress" (Second Dialogue).<ref name=CE/> Augustine's work "De rudibus catechizandis" is also relevant. [[Gregory the Great]]'s "Liber regulæ pastoralis" is still extant, but is inferior to Augustine's; it is rather a treatise on pastoral theology than on homiletics.<ref name=CE/> [[Hincmar]] says that a copy used to be given to bishops at their consecration.<ref name=CE/> In the ninth century [[Rabanus Maurus]] (died 856), [[Archbishop of Mainz]], wrote a treatise ''De institutione clericorum'', in which he depends much on Augustine.<ref name=CE/> 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 Augustine.<ref name=CE/> Guibert's work was recommended by Pope Alexander as a model to all preachers. Francis of Assisi gave to his friars the same directions as are herein contained.<ref name=CE/> === Alain de Lille === To the same period belongs the "Summa de arte prædicatoriâ" by [[Alain de Lille]], which defines preaching: "Manifesta et publica instructio morum et fidei, informationi hominum deserviens, ex rationum semitâ et auctoritatum fonte proveniens". He lays stress on explanation and use of Scripture and recommends the preacher to insert verba commotiva. The remarks of [[Cæsarius 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 [[Dominican Order|Dominicans]], in the second book of his work, "De eruditione prædicatorum", claims that he can teach "a way of promptly producing a sermon for any set of men, and for all variety of circumstances".<ref>(Neale, "Mediæval Sermons", Introd., xix)</ref> Linsenmayer, in his history of preaching, gives information about Humbert, who was a severe critic of the sermons of his time. Trithemius quotes a work by [[Albertus Magnus]], "De arte prædicandi", which is lost. [[Bonaventure]] wrote "De arte concionandi", in which he treats of ''divisio, distinctio, dilatatio'', but deals extensively only with the first.<ref name=CE/> ===Thomas Aquinas=== [[Thomas Aquinas]]'s claim rests chiefly on the "[[Summa Theologica|Summa]]", which, of course, has principally influenced preaching since, both in matter and form. He insists very strongly <ref>(III, Q. lxvii, a. 2)</ref> 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 prædicandi'' 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 prædicandi", 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 prædicandi'' (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 prædicationis est Sacra Scriptura." He uses the figure of a tree in laying stress on the necessity of an organic structure.<ref name=CE/><ref>(Kirchenlex., pp. 201-202)</ref> === Humanist writings === In the works of the two humanists, [[Johannes Reuchlin]] (''Liber congestorum de arte prædicandi'') 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]] (1538–84). 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 eloquence and emphasizes the two principal objects of the preacher, to teach and to move (''docere et commovere'').<ref name=CE/> [[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 [[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 superioribus".<ref>(in "Epistolæ præpositorum generalium ad patres et fratres S.J.")</ref> They were principally ascetic, and in them he regulated the spiritual training necessary for the preacher. [[Carolus Regius]] deals in his "Orator Christianus" (1613) with the whole field of homiletics under the grouping: "De concionatore"; "De concione"; "De concionantis prudentiâ et industriâ". Much is to be found in the writings of [[Vincent de Paul]], [[Alphonsus Liguori]]<ref>''[[s:Sermons for all the Sundays in the year|Sermons for all the Sundays in the year]]'', ''Dublin : Duffy'' (1882) by [[Alphonsus Liguori]]</ref> and [[Francis de Sales]], especially in his celebrated letter to [[André Fremiot]], [[Archbishop of Bourges]].<ref name=CE/> Among the Dominicans, [[Alexander Natalis]] wrote "Institutio concionantium tripartita" (Paris, 1702).<ref name=CE/> 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]].<ref name=CE/> The "Dialogues" of Fénelon, the works of 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 Schüch; in Italian by Gotti and [[Guglielmo Audisio]]; and many in French and English.<ref name=CE/> Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). Do not submit copyrighted work without permission! Cancel Editing help (opens in new window) Discuss this page