' PRINCETON, N. J. . ^\ Shelf.. BV 4211 .C55 Chnstlieb, Theodor, 1833 1889. Homi let ic HOMILETIC BY THE SAME AUTHOR. MODERN DOUBT AND CHRISTIAN BELIEF: A Series of Apologetic Lectures addressed to Earnest Seekers after Truth. By Professor Theodor Christlieb, D.D., Bonn. Authorised English Translation. In demy 8vo, Fourth Edition, price 10s. 6d. "We recommend the volume as one of the most valuable and important among recent contributions to our apologetic literature."— Guardian. Edinburgh: T. & T. CLARK, 38 George Street. HOMILETIC: LECTUEES ON PEE ACHING, BY THEODOR CHRISTLIEB, D.D. FORMERLY PROFESSOR OF THEOLOGY AND UNIVERSITY PREACHER AT BONN Edited by TH. HAARBECK Translated by Rev. C. H. IRWIN, M.A. TRANSLATOR OF HUTHER ON "THE EPISTLES OF ST. JOHN" IN Meyer's commentary EDINBURGH T. & T. CLARK, 3 8 GEORGE STREET 1897 PRINTED BY MORRISON AND GIBB LIMITED, FOR T. & T. CLARK, EDINBURGH. London: simpkin, Marshall, Hamilton, rent, and co. limited. NEW YORK : CHARLES SCRIBNER'S SONS. TORONTO : THE WILLARD TRACT DEPOSITORY. [The nights of Translation and Reproduction are Iteserved.] PREFACE BY GERMAN EDITOR. The man who, in onr day, brings a new text-book on homiletic to the theological book-market, must first of all convince himself as to his justification for this step. This is not a difficult matter for the editor of the lectures of the late Professor Christlieb. After the Lord had taken away the departed theologian from the midst of his busy energy of thought and action, his sons soon felt not merely the justification, but also the obligation, of making access- ible to still wider circles the fruit of his labours in the field of practical theology, in which he had exercised the greatest influence on the young generation of theological students. As, however, they themselves had not time to prepare the manuscript for publication, they turned to their friend, who, as principal of the " Johanneutn " (the school for evangelists, founded by their father), had already in other ways entered into the heritage of the departed, and who felt that he could the less easily decline this work, inasmuch as he hoped to obtain from it a stimulus for his own teaching, and consequently a benefit for his school. Christlieb died at the moment when he had just begun to gather round him a larger circle of decidedly believing students of theology, who were trained by him to a more scriptural and practical conception and exercise of the preacher's office, and whose devoted activity in the Church has since given proof of the justice and usefulness of their master's teaching. Christlieb was a man of the Bible and of practical life. VI PREFACE [i Both together gave him his originality and his penetrating power as an apologist. What he taught as a homilete, he had already put to the proof in a pastoral activity of many years in London and Friedrichshafen ; and besides, he owed to these two spheres of work much varied develop- ment and suggestion — to his Swabian home the healthy reahsra, grounded deep in the Scriptures, and to his inter- course with England the free, wide outlook and the practical appreciation of actual life and its requirements. Christlieb resolutely breaks away from the ideal standpoint of Schleiermacher, who excludes from the pulpit missionary or evangelistic activity, and regards the hearers as a believing congregation, who only require the edification of solemn worship. Just as little sympathy is there between Christlieb's view and that which denies biblical sharpness and decision, such as, for instance, Krauss represents when he says : " He who comes to Church is in all his thoughts and actions partly born again, partly not yet born again " (S. 127) — as if there were partial new births ! Christlieb looks at our people, even our churchgoing people, as they are, and brings them the Bible as it is. The people who fill the churches consist partly, in his view, of those who do not yet possess, through conversion, true believing fellowship with Christ. The chief work of the preacher consists therefore not only in the edifying of believers, but also in preaching the gospel to those who do not yet belong to Christ. Every pastor should therefore be also an evangelist ; otherwise, he soars in the clouds, preaches over the heads of his hearers, or lulls them in a secure but dangerous sleep. But whence is to come the power for the quickening of the people, for the instruction of believers ? Christlieb's answer is : only from hearing witness. The preacher must be a loitness, must bring to others that which he has himself felt and experienced ; therefore, according to Christlieb, homiletic is really a martyrctic. The idea of luitness-hearing runs as the essential vital nerve through all his homiletic. PREFACE Vll What emphasis he laid on the equipment of the preacher with the spirit of a witness may be most clearly- seen from the exhortations to his hearers with which he was wont to conclude his lectures. One of these conclu- sions runs thus : " I said to you in the first lecture that the study of homiletic, if it is pursued in the right spirit, leads one above all to serious self-examination on the question, Am I myself a disciple of Christ, of whom I am to testify ? What must I do that I may not stand in the pulpit as ^aA./co9 '^lyjav y KVfi^aXov uXaXd^ov 'i I then said to you that I felt myself under obligation in the sight of God to lay this cardinal question with all possible emphasis on your hearts. I have tried to fulfil this duty, and at many points to press again on your attention this one thing needful. It is only when we receive the unction from above that it is possible to preach the old truth in a language which is always new. Let me hope that, with the Lord's help, in the pulpit to which He will one day lead you, some seeds may spring up from that which in these lectures I have laboured to sow amongst you in the spirit of an evangelical faith — free, yet resolutely adhering to the teaching of the holy Scriptures." The following pages may therefore be commended, not merely to students of theology and candidates for the ministry, but very specially to those ministers who have found the nimbus of Schleiermacher-like ideas destroyed by the serious experiences of practical life and the grave responsibihty of their calling, who look upon their work pre-eminently as the salvation of the lost for Jesus Christ, and who now seek guidance to a successful exercise of their calling as preachers. Such pastors will find in Christlieb's homiletic a rich treasury of varied suggestion. With regard to the preparation of Christlieb's manu- script for the press, this was not without its special difficulties. Christlieb had the custom of giving a succinct dictation, and of amplifying this still further in a freer statement. These free enlarg-ements are also con- Vlll PREFACE [^ taiued in the manuscript, sometimes only in mere suggestions, but mostly in complete sentences. But these very sections offer to the homilist particularly rich profit. To prepare them for the printer was the editor's special task. Where they were rather fully expanded, or con- tained only repetitions, they liave been abridged. Changes in style were only made when these were rendered necessary by incomplete sentences. For the rest, the expression has been left unchanged, where it does no injury to the lighter, freer mode of oral delivery. These sections are distinguished in this volume by closer type. The list of homiletic literature has only been supple- mented in so far as in some fundamental passages the Homiletic of Achelis was referred to in his Practical Theology, and the passages cited from Palmer's Homiletic have been quoted according to the Sixth Edition, edited by Kirn. The following lectures were delivered in Bonn Univer- sity. The innumerable annotations and additions in the manuscript testify to the indefatigable diligence with which Christlieb constantly sought to improve and enrich the old. May the study of this book bring to many the same practical profit and blessing as the editor has received from it during the time that he has spent with it. Especially may the reading of this book serve to awaken in many of Christlieb's old students the memory of those blessed hours in his class, and may fruit for eternity result therefrom, so that the prayer of the departed for his students, without which he never entered his classroom, may still be answered. T. H. BONX. CONTENTS. PROLEGOMEXA. 1. Meaning and scope of Homiletic (a) Meaning of d/xcXia. .... (b) Meaning of Homiletic and scope of its work 2. Relation of Homiletic to Rhetoric . (a) Historical ...... {b) The standard of judgment . (c) Result PACE 1 1 3 13 13 16 21 3. Survey of the history of the development of the science of preaching 25 (a) Beginnings of this science in pro-Reformation times . . 26 (b) The scientific, systematic cultivation of Homiletic from the Reformation to the present ...... 32 4. Place of Homiletic in the system of practical theology ... 51 5. Division and contents of these lectures ...... 52 CHAPTER I. MEANING AND NATURE, SCOPE AND AIM OF PREACHING. 1. Fundamental biblical conception ....... 55 («)}Fundamental biblical conception of the meaning and nature of preaching ......... 55 {b) Fundamental biblical conception of the scope and aim of preaching 63 (a) Scope of mission preaching ..... 66 (/3) Scope and aim of congregational preaching . . 70 Result ........... 73 2. Deductions therefrom in relation to the conditions of the modern Church ........... 74 (a) Relation of this conception of preaching to that of worship and liturgy ......... 75 (a) To the idea of worship ...... 75 (^) To the idea of liturgy 77 CONTENTS [vii {b) Importance of the particular elements of this conception of preaching in the congregational life of the Church . (a) In relation to the divine commission (/3) In relation to its source, theme, and aim (7) In relation to its form of expression, its inner char acter, and its operation .... Justification against other conceptions of preaching (a) Against the Roman Catholic conception and practice . {b) Against other conceptions within the Protestant Church (a) The one-sided rhetorical conception (/3) The purely didactic conception (7) The one-sided awakening conception (5) The one-sided edifying conception Result 2. Gift of teaching and homiletic training ..... 3. A divine and human call ....... 4. Diligent study of the Bible and persevering prayer . 5. A sympathetic and imaginative spirit in the treatment of Scripture and in observing the circumstances of the people 6. Moral and esthetic tact ........ 7. A holy and distinctive walk ....... CHAPTER III. MATERIAL AND CONTENTS OF THE SERMON. 1. The contents of the sermon as divinely given, or the holy Scriptures and their homiletical exposition ..... (a) The holy Scriptures as the source of homiletical material (a) The gospel history ..... (/3) The history and teaching of the apostles (7) The Old Testament and the Apocrypha Result .......... {b) General considerations on liomiletic choice of texts (c) Textual homiletic exposition ..... SO 80 84 93 93 95 95 97 99 101 112 CHAPTER II. I'ERSONAL REQUISITES FOR PREACHING. Prefatory remark •■ . .113 1. Personal knowledge and experience of salvation, or faith and unction from above ......... 113 119 122 125 128 131 131 135. 136 136 140 143 150 151 160 CONTENTS XI PAGE (a) General conditions of jiractical exegesis . . . 160 (,3) Honiiletic exposition of the text in particular . 166 (n) Interpretation of the text . . . 166 (a) Ap]ilication of the text . . . .184 2. Honiiletieal material as determined T)y Chnrch Creed and Chnrch custom . . . . . . . . . . .193 {a) The homiletic exposition of Sfriiiture in rehition to the Church's Creed 19.3 {b) Choice and treatment of homiletic material as I'e^nlated by Church custom ........ 204 (a) The free choice of texts contrasted with that regu- lated by the Church, or the lectionary question . 204 Result 220 (jS) The choice of homiletical material and subject in relation to the Church year, or the consideration of special times and days ..... 220 (n) The festival seasons .... 226 (a) Sjiecial Church commemoration days . 274 3. Homiletical material as determined by the special conditions and needs of the congregation ....... 2.S5 (a) The intei'nal conditions and general needs .... 286 (6) The events and Church needs of the individual Christian life (occasional addresses) ...... 291 (a) Baptismal address ...... 294 (/3) Confirmation address ...... 297 (7) Preparatory address ...... 298 (5) Marriage address . . . . . . .301 (e) Funeral address ....... 304 4. Homiletical material as partly determined by the individual person- ality of the preacher ........ 307 CHAPTER IV. THE RHETORICAL FORM AND DELIVERY OF THE .SERMON. 1. The rhetorical form of the sermon . . . . . . .312 (a) General considerations on the two different methods of treat- ing the text . . . . . . . . .317 (b) Special statement of the synthetic form of discourse . . 321 (a) Thesis and division ...... 321 (n) Thesis 332 (3) Division ...... 345 (/3) Amiilification ....... 352 (n) The introduction 352 (3) The actual amplification . . . 357 (:i) The conclusion 363 (7) Homiletic diction ...... 366 Xll CONTENTS 2. The delivery of the sermon (a) Mastery of the matter . ib) Voice and tone (c) Bodily attitude and action Index of names .... Index of subjects Passages of Scripture alluded to . PACE 373 374 379 380 383 387 389 PROLEGOMENA. 1. Meaning and ScorE of Homiletic. A. G. Schmidt, Die ITomilir, cine hesondere geistlielie liede/jnt- tunrj. Halle, 1827. CiiuiSTLiEB, art. "Homiletik mid Homilie," in Herzog's Beed- enci/ehypddie, 2 AuH. vi. S. 270-294. (ft) Meaning of 6/j.c\ia. As in the case of many other words, Christianity has given to the idea of homily quite a specific meaning, which, however, has been understood sometimes in a more general, sometimes in a narrower sense. '0/jLiXia, from o/jiov and elXTj, agnieu (elXeco, congrego), signifies in classical, and shnilarly in New Testament usage, meeting in one place, assemblage, mutual inter- course, friendly conversation (1 Cor. xv. 33, S/xiXlat KaKai, a proverbial quotation from Menander, which Tertullian translates congressus, confabulationes ; compare Luke xxiv. 14-15; Acts XX. 11 — parallel with 8ia\€yea-6at — xxiv. 26 ; Prov. vii. 21 in the LXX). In the early Clmrelt the word signifies brotherly, edifying addresses of a conversa- tional character at the private asseml)lies of the Christians for worship, and especially the practical concluding exhorta- tion of the president, connected with the Scripture lesson. This address was at first short, and then became gradually longer. Out of it grew the sermon (Justin, Apol. maj. c. G7). When this address was gradually changed into a more I 2 HOMILETIC [2 artistic discourse of the bishops and presbyters, and the discourse (next to the Eucharist) began to form the prin- cipal feature of the Christian assemblies, i.e. from the time of Origen (see his Homilies on the Gospel of Lulc, the Song of Solomon, etc.), the modest name passed over a parte potiori to these discourses, and hence, in the phraseology of the ancient Church, ofiiXla signifies co7igregational preaching, a devotional address to believers, as distinguished from K)]pvyfia, the public proclamation of the gospel to those who were not yet believers, mission preaching. By their originally quite plain form, the ofxiXlaL are also distinguished from orations in the classical sense, Xojoi, orationes, rhetorical works of art, and, as a rule, retained in the Greek Church their unpretending name — which always suggested the more friendly conversational tone — even when in the golden age of Greek preaching (the fourth century) they had themselves become rhetorical works of art. Hence in the Greek Church to-day the homily generally means congregational preaching. In the West the words homilia and sermo or tractatus were for a long time used promiscuously (cf. Augustin's " Exposition of Psalm cxviii."), but a distinction gradually came to be made between homilies expounding a special text (Angus tin, De his verbis, cle eo quod scriptum est), and the more artistic orationes, sermones, which enlarged rather on a general idea or followed a dogmatic, polemical aim {e.g. Augustin, De Sanctis, de aniore Dei ct amore Sceuli, contra Arianos, etc.) ; and thus latterly that wider Greek idea of the homily as congregational preaching became narrowed to signify a definite species of preaching, namely, the simply analytical style which expounds the Scripture text verse by verse for the purpose of instruction, without a theme rhetorically formulated or a division announced (cf. in later times especially Menken's Homilies on Elijah, the Epistle to the Hehreius, and others), as distinguished from the now usual artistic synthetic style (with theme and divisions) — a distinction which, indeed, lias more historic PROLEGOMENA 3 tlian intrinsic value, but under wliich the one art by no means excludes the otlier. Our German word rrcdvft, from predicatio, niiddle-bigb- Gernian lyredigCde, originated first in tlie Middle Ages, and, in accordance with tlie Latin, expresses rather the mis- sionary Ki'^pv^jxa, but signifies any kind of devotional reli- gious address to a large or moderately large gathering. The etymology of the word b'uy.ia is clear and compara- tively uncontested. Only Grossman (Kuhn's ZciUchrift, S. 20, 18G2) derives it from the Sanskrit root sama, with dependent suffix, whicli reappears in seniel, siniul, o/zoD, and therefoi'e from the same root. Cuitius, on the other hand, derives it from sama, with a derivative of f/'Xw (and therefore adopts essentially the old derivation). The origin of its meaning in the ancient Church is also clear, namely, congrega- tional i^cacliing, from the primary signification of speech in a public assembly, and more particularly from the brotherly and conversational addresses of the Christians, for purposes of edification at their religious gatherings in private houses — the origin of congregational worship — at which only believers were present, as distinguished from the public missionary service in presence of Jews and heathen for the spread of the gospel, e.g. Acts XX. 20 : hhaZ,oj ■JiJ.ag hr.iMocla y.ai Tiar or/.ouz. (h) Meaning of Homiletic and Scoiie of its JVork. Following the fluctuating meaning and scope of oixtkia, the meaning and function of homiletic, i.e. the science of preaching, have also been variously understood. If we abide by the primary idea of " homily," then it is historically and etymologically beyond doubt that liomi- letic is the theory of congregational incaeliing, which has to prescribe the principles and rules for this cliief part of Christian congregational worship. And in tliis narrower sense, i.e. exclusive of propagandist mission preaching, the meaning and scope of homiletic are understood by most of the moderns, following the lead of Schleiermacher, thus by Schweizer, Palmer, G. Baur, Gaupp, Krauss, Bassermann, and others in their Homiletics, and by Otto, Harnack, and van 4 HOMILETIC [4 Oosterzee in their Practical Theology. They regard preach- ing only from the standpoint of the Church worsliip of believers, and consequently deduce the conditions of honii- letic from the nature of Christian worship. Similarly, even Nitzsch (FraJdische Thcologic, ii. 2), who regards liomiletic along with catechetic as Church didactics, and Achelis {PraUischc Thcoloffie, 1 Band, ii. S. 270): "The homihst speaks to adult Christians." Here arises, only too easily, the danger of so restricting the aim of preaching to the edification of an already believing congregation, that it becomes more and more inadequate for our present congregational circumstances and their evangelistic requirements, which are constantly appearing in new forms in relation to those who have long since fallen away from faith (cf. infra, chap. i. 2 and 3). Besides, the German " Predigt," praedicatio, the commenda- tory proclamation of God's redemptive work, the New Testament Kijpvyfxa, always recalls the missionary element, and therefore the science of preaching, taking the word strictly, is of wider scope than homiletic, inasmuch as it includes " evangelistic," i.e. directions for preaching the gospel to those who are not yet, or in a relative sense are no longer, believers. Hence the more modern treatment of evangelistic or mission preaching, along with, Ijut distinct from, homiletic (see below), and the explanation of many homiletes that preaching, although essentially for the pur- / pose of edification and worship, must, nevertheless, be also missionary and evangelistic ^ in character (e.g. Beyer, Bas JVescn dcr christlichcn Predigt, 1861, S. 35—46; Vinet, HomiUtik, 1857, S. 14 £f.; Achelis, Prahtisclie Theologic, S. 272 ; and even Schweizer, Homiletih, § 70). Others, therefore, claim tlic ivholc field of 'preaching for the science of preaching, regarding it not merely as a principal part of congregational worship, but generally as a ^ Note by Translator. — The word here used in the German {halicutisch, from dXtet'w) is one for which there is in this connection no English equiv- alent. It suggests the idea of " fishers of men." PROLEGOMENA 5 means for the extension of the kingdom of God, and change therefore its name also ; so Sickel (Grundriss der Halieutik, 1829) and Stier (Biblischc Kcryldilc, 2 Aufl. 1844). These writers, however, witli all their striving after a wider idea of homiletic, really touch after all hy these designations only its missionary aspect, for the " catching art " [Halieutik] — apart from the fact that it suggests purely mechanical ideas — is rlnore suitable for the founding of the Church among those who have not yet been won to it at all, and, similarly, " Keryktik " is more suitable for those to whom the Ki'jpvyixa is still something new. Hence neither of these words found much acceptance as a comprehensive name for the science of preaching. The majority of our German homiletes, looking back to the historical idea of the homily, still adhere to the concep- tion of homiletic as the theory of eongregational ■preachinfj. Preaching, they say, has only to do with a part in the worship of those who are already believers, and not with the outside proclamation of the gospel to Jews and heathen. The latter is something special by itself. It may be called " evangel- istic," and must therefore be specially treated along with homiletic. Hence the fundamental adhesion to the name " homiletic " most recently by Harnack, ii. 3 ff., and Aehelis, 1 Band, ii. S. 271: "The attempts of Sickel and Stier to replace the name of homiletic by other names are to be regarded as useless, for since Luther's time the consciousness that the community of believers is in possession of God's redemptive revelation, is inseparable from the Church." A further strict consequence of this conception of the nature and scope of preaching is this, that the task assigned to it is purely that of devotion, teaching, edification, and not the element of awakening. Thus, however, a far too narrow and one-sided view is taken of the aim of preaching, in reference to our Church requirements of to-day. We therefore touch here at once on a point — a principal point indeed — in which the hitherto accepted homiletic decidedly needed enlargement. May I then — considering only our State Churches — assume, without further question, that our " congregations " consist only of believers ? With the present condition of congregations 6 HOMILETIO [6 through unbelief, indiffereutism, and even atheism, extending to the working-classes, is there not an undeniable need of new evangelisation, of a new gaining for the faith, in num- berless cases ? Or is the Church to hand over this task for ever to those who are outside her communion ? Not as if baptism (which already is loeiug discontinued here and there) and confirmation did not constitute a difference even between our nominal Christians and the heathen ; but has not the preacher the duty in regard to these, to bring them back again, if possible, to faith ? Must he always address them as if they were believing brethren, and therefore always only to edify and never to awaken ? And if both are necessary, must we not then postulate a conception of preaching, in which both are included, and which therefore reaches beyond the narrow limits of the brotherly o/z./Xs/i', and em- braces the task of awakening to faith those of the congrega- tion who no longer are, or who have not yet been, believers ? Moreover, are we not by the very word " Predigt," prae- dicatio, constantly reminded of the viissionary clement ? It is therefore very significant that even the homiletes who are most anxious that homiletic should only treat of congre- gational preaching, like Schweizer, find themselves suddenly driven to a point where they must in honour admit that " to reject the halieutic^ impression on the minds of the hearers would be a one-sided view " (sec. 70). According to Achelis, ut supra, " it is the body of Christians, the Church itself (ecclesla invisihilis), which offers to itself (sihi ipsi ecclesiae invisihili) that which has long been its property, and by which it entirely exists." And, " on account of this relationship of the eccl. invis. to the eccl. vis., congregational preaching never can, and never should be, mission-preaching, or even achroamatic catechetic." Yet Achelis continues : " That it should operate for awakening, teaching, converting is naturally not excluded ; it would rather fail of its purpose if these effects did not take place." Now, because this conception — congregational preaching for those who are already believers — limits the scope of homiletic too narrowly for the needs of our time, others say that the science of preaching has to do with prcciching in general, and not merely with edifying congregational preaching, not merely with a part of worship, but generally with the use of the Word for the extension of the kingdom ^ See translator's note, ]t. 4. PROLEGOMENA 7 of God. And because the word " homilctic " is too narrow for this, tlie attempt lias been made to change the name. Sickel, " halieutik," the art of catching ; Stier, " keryktik," But both confine themselves too exclusively to the missionary side of preaching, and assume an evangelistic appearance, while they put the edifying congregational preaching in the background. What, then, is to be done ? Shall we revert to the old, narrow idea of homiletic, as the theory of preaching to believers, or shall we, with the Methodists, quite ignore the distinction between mission and congregational preaching ? No ; but we must seek for a basis of the idea of preaching which is wide enough to embrace edification for those meml)ers of our congregations who are already believers, and awakening for those who are not yet, or are no longer believers, and from this starting-point so extend the scope of homiletic that it shall suffice for all our modern require- ments. For the adjustment of the meaning and scope of the science of preaching to our modern requirements, and especially in Germany, two things must be kept in view. On the one hand, a science of preaching, which includes evangelistic preaching, or missionary " keryktik," must embrace much which is no longer necessary for our task of church preaching, and which, indeed, would not Ije appropriate. For baptism and confirmation along with communion still make an essential difference between even our non-churchgoing " church members " and the heathen who are altogether outside the Church. Hence a dis- tinction has latterly begun to be made in the system of training in practical theology between the fundamental lines of mission preaching and those of congregational preaching ; thus Ehrenfeuchter, Otto, V. Zezschwitz, Plath. But, on the other hand, it can no longer be denied that, with the varied composition of most of our " congregations " nowadays of believers, half-ljelievers, and even many who are quite negative in relation to the Church, and indeed unbelievers, a certain element of mission or evangelistic effort is requisite even in congregational preaching. The 8 HOMILETIC [7 hoinildic treatment of all as Chvrch believers easily hecomcs in this ease a daivjerous fiction ; hence a theory of merely didactic preaching, which assumes in all our hearers not only the gen- eral objective faith of the Church, but a real personal faith of the heart — as distinguished from that which aims at the awakening, and practically a new grounding in the faith, of those who have fallen away from it, — threatens to become more and more inadequate and fruitless in respect of our requirements. If the former quite general conception of the scope of preaching is too wide for our Church circumstances, the latter is too narrow for times of declension from the faith. Our science therefore must be built up on a concep- tion of preaching which includes, at the same time, the element of devotion, teaching, and edifying for those who are already believers, as well as that of active awakening and evangelising for those who are no longer, or who have not yet become, really believers. And this is the biblical Christian idea of preaching as TESTIFYING OF CmtiST, which, in connection with the originally missionary and " keryktic " idea (cf. the early testimony of the apostles), includes, in respect to essence, the elements of edifying and awakening, and, in respect to form, the plain analytical style as well as the artistic synthetical style of preaching — and which therefore, under all circumstances, chiefly suggests the inner condition of a blessed work of preaching. To us, therefore, homiletic is the seientific statement of the essentials of j)rcaehin(j as testifying of Christ, and therefore the theory and history of congregational preaching (as distinguished from missionary " keryktik "), yet not in that historical and narrower sense of a devotional address to believers only, Ijut to the congregation in general, with reference to all tlieir actual and present needs. If ever, then in our day homiletic must be essentially martyretic, i.e. must be carried out in the spirit and scope of this idea, without the necessity of therefore displacing the traditional name. Historically, the name homiletic appears first towards the end of the seventeenth century in Baier, Compendium PROLEGOM?]NA 9 tliculoijiac homilciicac, 1G77 ; Krumliolz, Coiivpcmliiun honii- leticum, 1699; Leyser, Cursus homilcticus, 1701, etc., as the science of preacliing begau to acquire for itself a more independent position in comparison witli rhetoric. The other names also which rationalism especially used, such as " ecclesiastical eloquence," or " the eloquence of the clerical profession," or " pulpit eloquence " (Steinbart, J. W. Schmid, Marezoll, Amnion, Alt, and others), as also the measure of independence which is assigned to homiletic, are closely connected with its relationship to rhetoric. Every science must have regard to actual life, and the science of preaching also must deal with existing need ; and it has to do wdtli the people of Christian congregations, even though they are quite indifferent and unhelicAing. A con- ception of preaching, which prescribes no Christian forms and rules, is therefore too wide. On the other hand, at least in our State Churches, it is in our day simply untrue to assume even the bare fundamentals of the faith as always existing in the case of all our " Church memljers." But if we were to treat those who no longer believe, or who do not yet believe, simply as believers, as merely requiring further teaching (so for the most part even Krauss, Homilctik, S. 127), then this would be the sure w^ay to strengthen them in a dangerous self-deception. In the present times of declension from the faith, when as formerly there were Christian heathen, so now there are many heathen Christians, the need of mission work often arises within the " church," and forces itself, not merely into pastoral, but even into homiletic work. Hence some must be further taught, but others must be first awakened to faith, or, so to speak, reawakened.^ This is recognised even by those homiletes who assign to preaching a devotional teaching scope only. We see them, therefore, turn and change, in order to include, in contradic- tion to their fundamental conception and in su])plement of it, the active awakening element. We seek, therefore, a new standpoint for a more ex- panded idea of homiletic, and find it in the idea of /j^aprupih, ^ The case -would stand otherwise if, at admission to full Church membership, stricter guarantees of personal faith were required. 1 HOMILETIC [9 which recalls the primitive missionary testimony of the apostles (" Ye shall he witnesses unto Me, unto the utter- most part of the earth," Acts i. 8 et seq.), which includes these two elements in it, and, in addition, indicates the sulijective condition of true work. He who rightly testifies of Christ, will instruct as well as awaken faith. From this conception (fLXprvpiTv, fMup-vpia, ,'xdprvg, fj^aprupiov), which appears in the New Testament infinitely more frequently than bfj.iXi7v, o,«,/X/a, and the inner principle of which we shall have to examine more closely in chap, i., a unified homiletic may be constructed, which will also be adequate to our present-day requirements, without the necessity of including in it the whole system of missionary preaching amongst the heathen. For he who has to instruct believing brethren, can only do this if he testifies to them by his life of the salvation which is in Christ ; and he who has to preach to unbelievers will only make an impression when his hearers feel that he has personally experienced the truth of his cause, and therefore is a living witness of it. And where l^elievers and unbelievers are mixed, as in our modern churches, it is only a living witness who will be able to meet all the varied conditions. A long list of homiletes has long felt, as it appears to me, the necessity of an expansion of the scope and aim of homiletic, but without being able to find a unifying fundamental conception for both the awakening and the teaching element. Schweizer has already been mentioned. Even the latest homiletic of the Protestantenverein, which in its very title goes a century back to the old rationalism (Bassermann, Handbuch der geistlichen Bcrcdsamkeit, 1885), wants, indeed, to exclude altogether from preaching, as a discourse expressive of devotion, the element of doctrinal teaching, the character of a means of conversion or sanctification, but afterwards has to admit that teaching as a work of art must have an oratorical effect, and that this will consist in taking hold of men ; he nuist therefore admit instruction and conversion as a secondary aim, only this must not constitute the fundamental character of preaching. Thus there is the same want of logical consequence as in Schweizer. ]\Iuch more correctly Beyer {Das JVcscn dcr christlichcn Prcdigt, S. 31 ff".), wlio rightly protests against the one-sided devotional character of preaching, and against the departure of modern preaching and its character from PROLEGOMENA 1 1 that of apostolic prcacliiiig. Ho adheres to the character of preaching, but emphasises the fact that the Church of to-day has many lifeless members (S. 41), and that therefore preaching cannot be thought of without a " halieutic " ^ tendency (S. 4."')) ; although predominantly devotional, it must also be of a missionary nature (S. 52). Similarly, Vinet (8. 15): "As a discoiu'se incorporated in public worship, preaching must lead him who does not yet believe to the Christian truth, and to those who have already acce})ted it, it must more particularly explain and apply it." This is all quite correct ; but where, then, is the inner reconciliation and bond of union for this twofold task ? This has not hitherto been clearly recognised, and was only to a partial extent deduced from the early Christian idea of 6,a/X/a. The step to unity of principle is now taken by us, inasmuch as instead of the one-sided oiu7.i7v we lay down as the l)asis for our modern requirements only the old apostolic [xaprupiTv, which is am})ly adequate for both needs. With regard to the expression " martyretik," Zezschwitz (Randbuch clcr Homilic, S. 239) remarks against it that there is wanting in it " that which is specific for the task of religious discourse before the congregation, in form and aim, as well as in the speciality of the channels of com- munication." A reference to the public, before whom the testimony is given, is certainly not contained in the expres- sion itself, whilst in 6/x;>.s7v the audience of brethren is suggested. But the nature of the address, so far as form and aim, and even matter, are concerned, — the warm outflow of the personal experience of salvation, with the object of winning the hearers to the Christian faith, — is contained in it at least as much, and even more strongly than in h;jA\i7v in itself, which contains nothing, so far as form and aim are concerned, beyond the brotherly tone of the discourse. And when Zezschwitz adds that the expression contains nothing " with regard to the special nature of the cliannels of com- munication," this is absolutely incorrect. For the specific peculiarity of the channel is precisely indicated most strongly by the fact that the speaker mii?,t he a witness, and, therefore, must have personal experience of salvation. That in itself is, however, much more than that he should l)e able merely rv^/Xj/v, to speak in a brotherly way with (tthers about salvation. And in o/j.iXiiv there is nothing at all to express ^ See translator's note, p. 4. 12 HOMILETIC [U the effect of preaching, while in ixaprupirj the inmost secret of all successful preaching is indicated, the spiritual might which touches the hearer most deeply and fruitfully, and which is not similarly contained in any other expression for preaching. But we do not strive over names and words. Let homiletic only be carried out in the sense and spirit and scope of martyretic, of the science of witness-bearing, which expresses most thoroughly the inner nature of preaching both to believers and unbelievers, and all requirements will be met, and we can more easily guard against the incursions of the sects, as soon as we keep in view more seriously and systematically, and even fundamentally, the duty of evangel- ising the lifeless, careless, or unbelieving masses. Since the name homily was once naturalised (in the early Church) for a large body of sermons, and passed also from the Greek to the Latin Church, and thence into our modern usage, this tradition cannot altogether be ignored. Still, in many aspects a change of the name to martyretik would be very good. It would help to put an end to many incomplete views, to extinguish many attempts to deceive oneself with regard to the condition of our hearers as already believers, and would lead him who is preparing for the preacher's office to ask himself l)eforehand the question : Am I a /xr/pru; ? But the change of name is not absolutely necessary. There are, indeed, many sciences which have a much richer, or even narrower, scope and meaning than their original name would signify {e.g. theology, symbolics, physics, etc.). By the word matlidc title {!Ma^-fiTi{)(^aTi crai/T-a ra 'ihr^, the aim and scope both of instructive and also of missionary preaching would also be perfectly indicated, but the name would be too comprehensive, and would include also pastoral work and church discipline. That which is unsatisfactory in the idea of homiletic could easily Ije avoided, if w^e determined to tear aside the Greek veil, in whicli all our sciences have been chiefly enfolded, and to speak simply of the art of Church preaching. The rationalistic names of our science — pulpit eloquence, the eloquence of the profession, are closely connected with the abandonment of the independence of liomiletic to rhetoric. Only he who regards it as an offshoot of general PROLEGOMENA 1 3 rhetoric, and not as an independent, peculiarly Christian growth, will nowadays defend these titles. 2. Kelation of Homiletic to IJiiktoiuc. Cf. especially Stier, Kertjl-iil\ 2 AuH. S. 172 If. Palmer, Homiletih, 6 Antl. S. 349 ft". Harxack, Idee dcr PrcdUjt, 8. 73-91, 1844; rraldln-Iu: Thcologie, ii. 3, S. 32 ff.' {a) Historiccd. When Christian preaching arose, it found in existence a classical heathen rhetoric, w4iich had long been fixed in its artificial forms, and which for the most part had already degenerated into mere word-painting or sophistry (cf. Acts xxiv. 3 et seq.). With these neidol avOpw'KLVT}^ ao(})La<; \6yot (1 Cor. ii. 4, 5) it would at first have nothing to do. Ehetoricians who came over to the Church were obliged, like the actors, to give up their calling (Neander, Kin hen GescMchie, ii. 1, S. 181 ; Harnack, ii. S. IG). But the more cultured the preaching of the Church became, the less was it possible for it to avoid the transference of the rules of rhetorical art to the material of Christian preaching. Indeed, many of the most prominent Greek and Latin pulpit orators had themselves been formerly pupils of the rhetoricians, and even teachers of rhetoric (Basil, the two Gregories, Chrysostom, Augustin). Hence homiletic appears from its first beginnings down to more modern times (cf. even to-day the Catholic Jesuitical homiletic) to rest, in its formal side, so much on the basis of the ancient rhetoric (cf. Melanchthon, Erasmus, and others), to derive its rules of art from it, and only to make use of the Christian material, that it has trouble — notwithstanding isolated warnings of Luther's against false trust in human artificial speech — in attaining its independence as a specific Christian discipline. It was quite appropriate, however, to treat oratory in general as the genus, and Christian oratory as species. 14 HOMILETIC [13 In later times Pietism strove after an essential separa- tion of the two (cf. Spener, Thcologische Bedcnhcn, 3 Aufl. iii. S. 751 ; Joach. Lange ; also Kant, Kritik cUr Urteilskraft, § 58), whilst rationalism loved to express the necessity of combining both in the so-called titles (cf. even Herder). Since then these views have remained somewhat divided. Amono; the moderns the closer connection between homiletic and rhetoric is emphasised — though much more moderately than by the old rationalism — by Schott {Thcorie (lev Bcrechamkcit, 2 Aufl. 1828), Hiiffell (Wesen unci Bcmf dcs cvangelischen Gcistlichen, 1882), and Alt {Anlcitung zur KircMichen Jjeredsaml'df, 1840); also by Theremin (Die Beredsamhcit cine Tngcnd, 3 Aufl. 1889), Bassermann (Handhtch der geistlichen Beredsamhcit, 1885), and the later Frenchmen, as Viguier (see Lichtenberger's EncyMo- pddie). Schweizer, Vinet, and Nitzsch regard homiletic as a special department of rhetoric in general, without, however, mistaking the difference between political and ecclesiastical oratory. Stier, on the other hand, makes energetic opposition to that alliance with the " strange woman, who gives smooth words," and claims that all the art and strength of preach- ing is only the outflow of the " new nature, unartificialised." According to Palmer, liomiletic only presupposes rhetoric, without being a part of it. Similarly G. Baur (Homiletil\ S. 92 ff.) and Gaupp {PraUische Tlieologic, i. S. 43 ff.). Even Harnack, most recently, wants to abolish that separatiug dualism between the two, as well as that naturalism which confounds them. Thirty years ago half volumes were still written on the relationship of homiletic to rhetoric (cf. Schott, for example). It is a step in advance that it is now possible to treat the subject much more briefly. It is quite comprehensible that in the early Christian times the connection of preaching with the then prevailing rhetoric was roundly rejected, if we only consider the flattering, utterly untrue, ornate, and cunningly calculated address of the orator and advocate Tertullus (Acts xxiv. 3 et seq.). Hence Paul says (1 Cor. ii. PROLEGOMENA 1 5 4, 5) : 6 Xoyoc /xov '/.ai to xjjpuy/xa /xou ovx sv -rrsiOoTg avOpMrrlvrii ao. 410-419, 1815, discusses fully the essential unity, and then the difference, between political and ecclesiastical oratory ; and by Hiiffell (PraJdisehe Tlieologie, i, § 18), who states that " homiletic is a rhetoric limited and modified by the Church," To this view belong also Alt, Hoppin (professor in Halle, The Office and. Work of the Christian Ministry, 2nd ed, 1879, p. 191 ff., and Homiletics, 1882) ; also Theremin 16 HOMILETIC [l4 {Demosthenes u. Massillon, 1845), Sehweizer, Vinet {Homilctih, 8. G if.: "Ehetoric is the genus, homiletic the species "), and Nitzscli, who, while fully recognising the difference between them, does not, however, regard it as essential, but would allow religious oratory to fall entirely under the scope of rhetoric in general. Even Tholuck {PrccUgten, 2 Sanimlung, 18.")8, Vorwort) would recognise oratory as at least a means to the attainment of the aim of preaching, Similarly Oosterzee (PraJdische Thcologic, i. S. 79 and 205 ff.). On the other hand, there have latterly been indications of a reaction to the views of tliose homiletes who seek to make homiletic independent in relation to rhetoric, and who emphasise the internal strength of matter and expres- sion in tlie holy Scriptures as adequate to produce Ijlessed results without the aid of much art. Stier is opposed to every " icsthetic accommodation." Harnack {PraJdische Tkeologic, ii. S. 33) says : " If preaching has for its aim the nourishing and awakening of the life of faith, it is a mistake to rely upon any form, even the most beautiful, for the power to produce such an effect. TJds power lies entirely and alone in the suhjcct, and where it is sought for in the form as well, it is thereby crippled, and is hindered in its operation." (Ij) The Standard of Judgment. A certain standard for the decision of this question can only be found by estimating that which is common to both, and that which distinguishes, in nature and in aim, religious and secular eloquence. A warm spirit penetrated with its subject, a dialectic discipline of thought, a clear ordering and condensed grouping of material, easiness of connection, facility and fluency of statement ; moreover, a keen psycho- logical gift of observation, which notes life in nature and history, as well as in human hearts ; a vivid and artistic imagination, wldch transports itself with ease into the circumstances to he, described, as it speaks from them and sets them forth ; a broad, open, and at the same time firm outlook, which grasps without trouble analogies for striking illustrations from every spliere of life — all this foundation of nature and culture, from which all true eloquence arises, PROLEGOMENA 1 7 is uiidouMiully presupposed by religious eloquence also, as is shown by all great orators of the Church, from Basil and Chrysostoni to F. W. Krunimacher and Spiirgeon. Similarly with regard to the formal structure of the sermon, it is evident that, inasmuch as something of a technical character belongs to it as an ordered, solemn address, homiletic, in common with rhetoric, as the science of the artificial forms of speech, presupposes certain logical and a3sthetic rules of structure, of connection, of the use of oratorical figures, etc., so far as the nature and aim of preaching demand and permit these — partly in common, and partly from the special requisite of general scientific culture in the homilist. No more than Christian thought and Christian taste exclude general human thought and iesthetics, can we talk of an absolute separation between homiletic and rhetoric. Still, the distinction between these two sciences is much more significant and thorough than that which is necessarily common to both, in consequence (1) of the special subject, (2) of the definite ethical and religious aim, and (3) of the peculiar 2^^'^^s^'''^^sive agency of Christian preaching resulting from these. Khetoric lays down rules for any chosen subject of address, and therefore serves only a formal purpose. The science of preaching, as a specifically Christian growth, gives directions for the oratorical statement of the gospel of Christ with the avowed aim of winning its hearers for the kingdom of God, or of confirming them in it. From tlic nature of this subject arises also the special form of address. Hence homiletic must lay down its rules for the construction of the sermon in accordance with the special character of this subject and aim. It is only if, instead of finding the subject of Christian preaching in Christ and His salvation, we find it in the general ideas of duty, virtue, and happi- ness (cf. rationalism, and still to a certain extent Theremin, ut supra, S. 29), which also ultimately formed the chief subjects of the best heathen rhetoric, that the distinction in 18 HOMILETIC [16 scope and aim between the two sciences, and therefore any difference at all between them, vanishes. And in the rationalistic .period, at least, this generalising and thinning- away of the specifically Christian subject of preaching has considerably helped to the treatment of homiletic merely as a special branch of rhetoric (Palmer, Hoiiiilctik, 1 Auti.). If, moreover, the rhetorical art only serves for purposes of this life, personal, or generally human, moral, social, and political, a higher aim, on the other hand, must give pro- portion and decision to Christian preaching — indeed the highest and purest aim conceivable, the salvation of souls, and hence one which lies outside the merely human sphere. And on account of this peculiar object and this specific spiritual aim, religious eloquence has recourse to quite special methods of persuasion ; she must treat sanda sande, and must therefore reject all artificial forcing of an immediate effect, since the hearer must not be merely quickly per- suaded, but deeply and inwardly convinced, indeed convicted, and won over with heart and life to the cause. And the power for this must never be sought by the religious orator in his own subjective art, in rlietorical artifices, or in glowing diction or argumentation ; he must seek for it essentially in the objective might of truth and life-giving power of the divine word itself (Isa. Iv. 11 ; Heb. iv. 12; John vi. 33 ; 1 Cor. i. 18, etc.), and in the majesty of all that which the hearer instinctively feels to be God-given, and spoken to him by the divine commission ; in short, in the authoritative strength of a witness supported by the Spirit of God and sealed by Him (cf. Luther, Op2x xiii. 1592). The essential distinction between homiletic and rhetoric rests on three points : (1) In rhetoric we have choice of subjects, in homiletic a quite definite suljcd, the gospel. Hence (2) in the former all possible aims of humanity, poli- tics, and law ; in the latter always the one definite, ethieal, religious aim, whicli is included in the subject, of advancing the kingdom of Christ, of winning men to it, or confirm- ing them in it. (3) Hence arise also for homiletic quite distinct methods of pco-suasion ; it m\ist lay down for its PROLEGOMENA 1 9 Spiritual uiins only spiritual methods, it must teach how to reach the conscience, how to state the truths of divine reve- lation, or Christian knowledge and experience of salvation, with the strength of testimony, and with awakening and edifying power. llhetoric, whicli is of heatlien, even of classical origin, uses ^•ery often all kinds of artificially forced means for reaching a speedy residt, daz/ling diction, artificial syllogisms or excitement of the feelings, and even of the passions, etc. Such methods should not be lightly appro- l)riated by the Christian orator for his eternal aim. Homi- letic, therefore, must train him only to tlie use of ethical and religious methods of persuasion. So already Spalding (GcdanJcni i'lhcr clcii Wert clcr GefiXhlc im Christcntum, S. 230 ff.) ; he warns against transferring ancient eloquence to preaching : " The Koman or Greek orator did not seek to make his citizens morally good men for their lifetime, he only sought /o?" the j^rcscnt to l)ring them to a decision, which could be best effected by exciting the emotions. The Chris- tian preacher has a very different aim ; it depends upon him that a certain mode of thought and sentiment shall become the ruling principle in a man's life, and that is not the work of a mere emotion " (see Ho the, GescMchte der Predict, S. 432). The gospel supplies homiletic not only with a definite subject, and therefore with a special religious Christian task, but also, from a formal 2^omt of view, with a definite style, a characteristic stamp, a principle for formal con- struction. Subject and form have grown up in such close connection, that the peculiarity of the subject already carries with it the determination of the form (though I do not go the length of saying, with Palmer and Gaupp, that subject and form are not at all to be separated in homiletic). Homiletic, therefore, has not to lay down for pupit eloquence rules of speech, logic, and rhetoric taken from other sources ; it must seek to deduce from the spirit and nature of Christianity the idea of preaching, its special task, and its special aim ; and similarly, in its statement of the manner in which this task is to be executed in sub- stance and in form, it must be guided throughout by the spirit of the gospel, and must only allow the co-operation 20 HOMILETIC [18 of the general logical, artistic, and esthetic principles of oratory, in so far as this is necessary to the order and effective beauty of the sermon, and is not opposed to the plain simplicity of the gospel. Thus its right to inde- pendent existence in relation to rhetoric is secured to homiletic. This independence can only liecome doubtful if, with naturalism, we squeeze down the specific contents of the Christian proclamation to the level of the general ideas of duty, virtue, and happiness. Then the difference in the subject which the Christian preacher and the old heathen orator have to treat of at ouce disappears. For virtue, and duty, and social happiness were ultimately the chief subject for the better heathen rhetoric at least, although in itself it had no definite scope prescribed to it. And in the rationalistic period, at any rate, this watering- down of the specific Christian contents of preaching to those abstract ideas has chiefly contributed to the regarding and treat- ing of homiletic merely as a special branch of rhetoric. Even with Theremin, duty, virtue, and happiness appear as the ideas governing the will, which should lie at the ultimate basis of all oratory, even of pulpit oratory. But Palmer very properly remarks, in opposition to this {Homi- Idik, 1 Auti.) : " If we tune the strings at so low a pitch that they scarcely emit any more than an audible Christian or religious sound, then, indeed, we may find them harmonis- ing with the ideas of rhetoric ; but against such lowering of tlie key we must protest. Chkist is the fundamental idea of preaching, but not the ideas of duty, virtue, and happiness" (see Gaupp, S. 46). The pulpit orator, therefore, must seek the strength for successful proclamation of the Word in nothing else than in the might of the truth of the divine revelation itself, in the vital force inherent in the word of God itself, " for the word of God is ({uick and powerful, and sliarper tlian any two-edged sword" (Heb. iv. 12); "tlie words tliat I speak unto you, they are spirit, and they are life " (John PROLEGOMENA 21 vi. 63); "the preaching of tlie cross . . . unto u.s wlio are saved is tlie power of God" (1 Cor. i. 18). In spiritual and rehgious matters the hearer is not convinced, subdued Ijy human art, but ^^cdicandi collates homi- letical rules from the writings of Thomas Aquinas (there- fore falsely ascribed to him) and other doctors of the Church ; cf. also the tract of Henry of Hassia, De arte 2Jracdicandi (end of the fifteenth century). The Basel pastor, Surgant, in his Manuale curatorum, 2)racdicandi 2^'^^'^^cljciis modum, 1503 (see Geffcken, S. 196 ff'.), demands, in opposition to the spreading arbitrariness, ambiguity, and even ludicrousness of preaching, strict arrangement in form and matter of the parts of the sermon (thematis propositio . . . divisio, prosecutio, couclusio), simple edification and valid argument. Finally, Eeuchlin's Lihcr congestorum dc arte 2^"^^^^' dicandi, 1504, already casting a glance forward to the biblical-evangelical revival of preaching (see the dedication), holds up, in Augustin's fashion, but very briefly, before the partly neglected, partly deteriorated pulpit oratory, the rules of the classical rhetoric, which, while noting by way of precaution the peculiar theme of Christian preach- ing (see chap. " De locis communibus "), he transfers to the yet little systematised, though in particular departments fairly elaborated, framework of homiletic (de inventione, de principio, de lectione, divisione, confirmatione, con- 32 HOMILETIC [29 cliisioue, de locis comm., de memoria), demanding, along with suitable material, a worthy, natural exposition (see also on him and Erasmus Wagnitz, Homilctischc Ahhand- lungcn, 1789). (&) The Scientific, Systematic Cultivation of Homilctic from the Beformation to the Present. (a) Its exjMiismi to a comijlete science, on the basis of the ancient rhetoric in the sixteenth and seventeenth centuries. — The evangelical purification and revival of preaching in substance and form, its reconstruction on the basis of the holy Scriptures as their exposition and application, its restoration to a leading place in public worship, the scriptural change in the whole conception of the spiritual office as essentially a service of the Word, as it made way in the time of the Eeformation, chiefly through Luther's writing and practical example, and especially his powerful preaching, led naturally also to new and deeper inquiries as to the nature and scope of preaching itself, and hence to the systematic construction of homiletic as a science. The very first completely executed scientific homiletic, and one which was influential in both camps, the Ecclcsiastes sive concionator cvanfjclicns, LI. iv. of Erasmus (1535— 1543 ; new edition by Klein, 1820), although the work of one w"ho maintained an attitude of indifference to the Eeformation, rejects so little the newly-risen liglit of that time, that it indeed, more than Eeuchlin's, forms the transition to evangelical homilctic. After the sharp scourge which the elegant satirist in his Laus stultitiae and the Colloqiciae had laid on the hollow emptiness of the preaching of the time, he here shows positively the high task of the preacher, and the biblical-ecclesiastical way of falfiUing it, showing in book i., along with the importance and dignity of the preacher's calling, — surpassing that of monk and. mass-priest, — the 2)crsonal cjualifications required for it, thorough knowledge of the Scriptures and the PROLEGOMENA 33 Fathers, skilfulncss in expression, purity of heart, faith, etc., and in book ii. quotes from all kinds of lieathen and Chris- tian writings, from Plato and Demosthenes to Augustin and Bernhard, model passages for the exercise of style and knowledge of the oratorical art. Then he passes on in this as well as in book iii. to apply the laws of dialectic and rhetoric to the structure of the sermon from the iuventio to the pronuntiatio, discusses the categories of division, TOTToi, the sorts and methods of amplification, rhetorical figures, the superiority of grammatical and literal to allegorical interpretation, and so on. To this formal homiletic, book iv. finally adds instructions about material, biblical subjects for preaching, dogmatic and ethical sub- jects in a schema of tlie leading Christian doctrines, with method of proof from Scripture. Close to him in basing directions for preaching on the ancient rhetorical forms are Melanchthon's De rhdorica, LI. iii. (later entitled Elemcntorum Bkctoricrs, LI. ii.), often printed since 1519, which, with his homiletical suggestions in the Untcrricht der Visiiatoren, 1528, and his treatise Dc ojficiio concionatoris, 1535, formed in the formal aspect (inventio, dispositio, elocutio) chief authority on preaching at that time, just as in the material aspect his Loci com- munes and his Annotationes in cvangclia, edited by Arsatius Seehofer (not " Schofer ") in 1545 (cf. also his Enarrationcs evangeliorum dominicalium, 1544, and Erasmus' Paraphrases of the Neio Testament), but especially Luther's " Postillen," whilst the Ratio hrevis sacrarum tradandarnm concionum , etc., 1535, associated with Melanchthon's name, did not come directly from himself. In contrast with Luther's simple analytical style of preaching, Melanchthon's " rhetoric," and especially his " annotationes," by giving the points for homiletical teaching in the gospel for every Sunday, lay the foundation for the rise of the thematised, artificial synthetical form of preaching even in the evangelical church. Amongst the homiletes of the Eeformation time, both 34 HOMILETIC [31 for biblical- evangelical spirit and for scientific worth and completeness, the palm is due to the work of the more " reformed " Marburg professor, Andr. Gerb. Hyperius, De formandis concionihiis sacris seu de inteiyretationc scripturarum jJojmlao^i, LI. ii. 1553, and later (lastly 1781, ed. Wagnitz), which makes liim even more than Erasmus the fouoider of scientific homiletic. In the iirst (general) division, after statement of the requirements and work of the preacher, he defines more sliarply than had ever been done previously the relation of homiletic to rhetoric. Of its five parts, he says (inventio, dispositio, elocutio, memoria, pronunciatio), it can take the rules for the three middle ones from rhetoric, but the exposition, and still more the directions, for inventio of the subject (which was for Hyperius the crux of homiletic), must be treated independently by itself. He then describes the essential characteristics of every subject of preaching (utilis, facilis, necessaria), and of its form (brevis, dilucida, ordinata) ; then the different genera of preaching (most simply according to 2 Tim. iii. 16 and Eom. xv. 4, doctrina, redargutio, institutio, correctio, consolatio, and, therefore, a genus mixtum), and finally, the particular parts of the sermon (exordium, divisio, propositio, confirmatio, confutatio, conclusio), and their effective oratorical execution. The second (special) division then gives the application of the art of preaching, and shows, by many examples, to which of these genera a particular passage of Scripture belongs, and how the material for it may be developed from the individual verses. His Topica Theologica, 1561, and later (not prepared for the press by himself), gives still further hints about inventio of homiletical matter under the application of the rules of dialectic to the doctrines of faith (see Steinmeyer, Top)ik, S. 12 ff.). With the prevalence of the barren controversial theology, the infiuence of the pacific Hyperius decreased, alas, too much. We do not find the ever - increasino- PROLEGOMENA 35 number of homiletes from this time on, following liim ami his practical popular treatment, but, supported by Melanch- thon's "rhetoric," striving after a more and more aiiijicial cultivation of the synthetical method, and tlins an ossification of homiletic. Even the golden homiletical directions scattered through Luther's works, whicli Konr. Porta {Pastorale Lufhcri, 15(SG) and otliers collected (sec Lentz, ii. S. 3 ; Walch, Sammluncj Ideincr Schriftcn von der gott(jefdlU(jcn Art zu prcdigen, 1746; Jonas, Die Kanzel- heredsamlceit Luther's, 1852), fall into the background with the times. Dav. Chytriius {Praecepta rhetoricae inventionis, 1558), M. Chemnitz {Methodus eoneionandi, 1583), Hier. Weller {De modo et ratione eoneionandi, 1562), adhere closely, indeed, to Luther and Melanchthon, Imt are far from reaching the scientific height of Hyperius. In the case of Weller, purely formal rules already prevail, taken from general rhetoric, with its genus demonstrativnm, deliberativum, and judiciale, and transferred to the six parts of the sermon. The prolix Pastoralunterriehtung of Nik. Hemming, 15 66, gives, indeed, in Part iv. directions for the matter of the sermon, and urges the right ortho- tomy of the Word, but only from the pastoral standpoint. The Methodus eoneionandi of Pancratius, 1574, with its distinction of " textual and thematic " preaching (analytical and synthetical ; and, therefore, " methodus Pancratiana " = synthetica), stands like a finger-post, with one arm pointing timidly back to Luther, but with the other pointing hope- fully forward to the new scholasticism. And the general current follows the latter way. In vain Luk. Osiander (Eatio eoneionandi, 1584) and Jak. Andrea {Methodus eoneionandi, 1595) exhort to more scripturality and intelligibility of expression and edification in the choice of subjects : the pulpit roars with continual attacks of theological pugilists and inquisitors on new and old departures from " the pure doctrine," in most unintelligible phraseology and learned quotations. Moreover, the pre- vailing compulsion of the lectionary was an inducement for 36 HOMILETIC [r. the pride of the learned to show its logical skill on the fixed subject, especially by artificial schematising. Thus, then, at the hajinning of the seventeenth eentnry, especially in the German Lutheran churches, homiletic shrivels into a purely formal teaching of methods. It becomes "methodus concionandi," exhausting its art in the devising of ever new methods of preaching, mechanising more and more the whole work of preaching, and reducing the structure of sermons partly to the pedantically trivial, and partly to the monstrous. From the quadruplex Meth. cone, of a Schleupner, 1610 (heroica ; Luther's textualis, articulata ; explaining word for word, thematica), the number of methods is increased by homiletes like Eebhan, Forster, Olearius, etc., till Carpzov {Hodegeticum concionatoriuvi, 1656) brings them up to a hundred ! Later, a Val. Loscher, the temperate opponent of pietism, contents him- self again with twenty- five (see them enimierated in Schuler, i. S. 180 ff. ; Lentz, ii. S. 144 ff.). The Scripture text becomes " a waxen nose, which everyone may place where he likes " (Schuler). Many of these triflings teach only the dreary art of rhetorical amplification. According to the Leipzig method, the introduction extends to three exordia (two of these with thema and introduction !) ; that of Helmstadt omits the exordium generale ; Jena and Konigsberg again are different. A Hlilsemann {Metli. cone, 1625) advises the deduction of the same theme the whole year through from every lesson, and in the case of many these " real " yearly courses soon become the custom along with the " verbal." If the application of the exposition was previously attended to, now it becomes a special artificial conclusion : the fivefold practical applica- tion (usus didascalicus, elenchticus, paedeuticus, epanortho- ticus, and paracleticus, according to 2 Tim. iii. 16) is strongly emphasised. All is form ; little trouble is taken to produce the sources of edifying matter. Luther and Hyperius are thus forgotten. Something of considerably greater utility was provided in their Meth. co7ic. by Ang. PROLEGOMENA 37 Huniiius, 1607 ; Christ. Chemnitz, 1G58 ; and Gobel, 1678; but especially by Bakluin, who pursues a more biblical tendency, and constructs his Brevis institutio ministr. verbi, 1621, chiefly from the pastoral epistles. Less artificial matter is also found in some Eeformed homiletes, as Zepper, Keckermann, with his much -used Rhdorica ecclesiastica {Opp. 1614), Am, Polanus, Institu- tiones de concionmn sacr. metJwdo, 1604, and others. {/3) The heginning of the emancijmtion of Homiletic from llhetoric and technical form by Pietism and the philosophical reaction (1700-1830). — An inward change from " all the technica and oratoria praecepta " to the emphasising of the " realia " of the faith, from the " artificialibus " to biblical simplicity, from learned ostentation to sober exposition of Scripture, from the stiff fivefold " practical application " to the edifying character of the whole sermon, begins first with Spener (see his Theologische Bcdenken, Bd. iv. ; his Homiletischen Vorschriften in Walch, ut supra ; and Harnack, S. 136 ff.) and Pietism. The special name " homiletic," now^ appearing (in Baier, Krumholz, and others), must have involuntarily assisted the effort for its delivery from the bonds of rhetoric and formal method, by a scriptural change in the whole conception of the nature and scope of preaching. Already Joach. Lange founds the new practice of preaching by a new theory, by his rather self-conscious work, Oratoria sacra ah artis homilcticae canitatc rcpurgata, 1707 ; cf. also his work, De coiicionani ■itiensura, 1729, and Dc concionis forma ad acdificationis scopum accuratius componenda, 1730 ; also Paul Anton's Elementa homiletica. Before tliem Hochstetter in Tubingen, in his Commcntariolus dc recta concionandi ratione, 1701 (4 Aufl. by Sartorius, 18GG), had already sketched homiletic in a spirit akin to that of Spener. But the most important homiletic of this tendency, and still useful in our time, thougli already betraying the influence of Wolff's philosophical method, is Kambach's Erlautcrung ilhcr die praecepta Homiletica (cd. Fresenius, 38 HOMILETIC [35 1736, 1746, and frequently after), which in its principles (emphasising of the habilitas supernaturalis, unctio Spiritus, and prayer) breathes the spirit of Spener (see inscription under the frontispiece : " Three features should be found in the true teacher : fervent prayer, then diligent medita- tion, and steadfast conduct in temptation "), just as in the form it shows his cumbrous and wearisome verbosity, and at the same time overcomes the unnaturalness of the mere sticklers for form by a simple, concise, and comprehensive statement (exordium, with rejection of the double form, electio textus, meditatio, expositio, applicatio, conclusio). Akin to him is Walch's GottgcfdlUgc Vorlereitmifj avf die Predigt, 1733, whilst Hallbauer's Verlcsserte dcutschc Oratoric, 1728, and UnterricM, Erbaidich zu 2'>'>^'^digen, 1737, attack the " homiletical pedantry" from the stand- point of common sense. Contemporaneously, also, in the Reformed Clturcli outside Germany, powerful voices called for the purification and renewal of the taste in preaching. E. Gaussen, professor in Saumur, had in 1678, in his De ratione concionandi, already emphasised the subjective qualifications of the preacher, a spirit of repose in God, and knowledge of one's own natural oratorical gifts as the chief matter. Jean Claude, Protestant pastor at Nimes (d. 1687), in his Traitd de la eomposition d'un sermon, 1688, and frequently (see his CEuvres jJosthumes, t. i. ; Vinet, Hist, de la prcdicat. par mi les riformds de France au xvii. sieelc, p. 344 ff., and very often in English translation), makes so successful a first attempt at a French reformed homiletic, although it treats only of the directly technical, and assumes the fundamental principle, that this book is still used in England as a text-book before all others. In Holland tlie scholastic (but chiefly analytical) mode of preaching inaugurated by G. Yoetius was gradually replaced by a more biblical and more living ethical method under the intiuence of Cocceian homiletes, such as van Til, van den Honert, and others (for further particulars see Oosterzce, PROLEGOMENA 39 S. 178 11'.). Vitriuga's Animadvcrsiuiics ad mcthodum homilarium ecclesiast. 1712, rejecting the synthetical form, had emphasised preaching as the exposition of Scripture, and were much followed, whilst in England the dry pulpit scholasticism of the seventeenth century was turned by Tillotson, Doddridge, Isaac Watts, and others into paths of more taste and feeling. The first-named of these also exercised, through Mosheim, an influence upon the cultured circles of Germany. Here the Pietistic school, by its one-sided treatment of its favourite topics of repentance and the new birth, soon showed itself exposed to the danger of pining away. Besides, in its delight at the restoration of the soterio- logical and ethical contents of the gospel after the hyper- cultivation of form, it fell into a slovenly neglect of it, and this at a time when the showy orators under Louis xiv. had, with the most delicate appreciation of forms, restored most successfully the classical eloquence of the ancient Greek Church, and had set for modern Catholic preaching model examples of perfect rhetoric. Partly as a reaction against that narrowness in material, and this laxity in form of the pietistic preaching, a new tendency in the battle of orthodoxy with it now appears, before the middle of the eighteenth century, which surpasses both combatants in influence, and gives a new direction to both preaching and homiletic, first on the formal, ])ut then also on the material side — namely, jphilosophy . The controversy about the thcologia irrcgcnitorum changes from the time of Eeinbeck {Evangclischc lledekunst, 1732) to tlie question about the justifiableness of philosophy in the pulpit along with the Bible. Instead of tlie merely practical peroration, the time demands again a stricter methodical and logical preaching (see Eeinbeck, Grundriss einer Lehrart, ordentlich und cr- haulich zu prcdificn, 1740, and the Prussian Cahinct-Orders, 1739). Soon in many pulpits, after the method of the Wolff philosophy, demonstrating everything in accordance with rules, there is introduced also the most self-evident idea of 40 HOMILETIC [37 a schoolmaster-like definition. In vain Oporin {Die altc [bihlische] unci einzige Bichtschnur , uberzeiigcnd zu jjrcdigen, 1736) and G. F. Meier {Gedanken vom 2^^^'^^osopliischen Fredigen, 1754) resist the new mode of preaching. Even Mosheim's {Anwcisung, erhaidich zu predigen, ed. Windlieim, 1763) emphasis on the historical proof of the truth of Christianity from its results, shows, with all the apologetic tendency of his preaching in opposition to the English and French unbelief already prevailing here, a preponderance of the view, according to which the gospel is, from this time forward, regarded more as illumination of the intellect, than as the divine vital power. From that time the bridge to ratio7ialism has been built. Even the pious Fenelon — whose pleasant dialogues, Sur V Eloquence, 1718 (German translation by Schaul, 1809) and Reflexions sur la rMtorique, 1717, show how difficult it is for Eoman Catholic homiletic to free itself from the basis of the ancient rhetoric, and how easily, notwithstanding all its pointing to scriptural oratory as the model, it often treats the Scripture text quite casually — had stated as La plus essentielle qualite d'un predicateur : d'etre instructif ! In the second half of the eighteenth century the new philosophical style of preaching eats deeper and deeper at the substance of the faith also. Progress in form becomes a retrogression in substance. The popular philosophy of the Illumination no longer seeks, like Mosheim's tendency, to confirm faith by demonstration, but by " correct ideas," i.e. by destruction of all preconceived opinions, especially of belief in the supernatural, in miracles, to help men to earthly happiness. It seeks no longer to convert, but only to teach. Instead of scriptural proof it wants proofs for the intellect — " rational thoughts." The exposition of Scripture becomes an imposition^ into the text of the pre- vailing ideas of the time, and the art of preaching consists in so mishandling the text that it is always according to the will of the preacher. Instead of preparation for the ' "Die Schnftaiisleguiig wird zur Einlegung." [Trans.] PROLEGOMENA 41 world to come the pulpit is used for explanation of the present. Spalding seeks to justify the utility of the preacher's office (in his Nutzbarkeit des Predigtamts, 1772, 3 Aufi. 1791) by its co-operation in furthering common morality and social happiness ; whatever does not serve this practical end is banished from preaching. Similarly Steinbart, Anwcisiing zur AmtsheredsamJceit christliclier Lchrer unter einem aufgelddrten VoUc, 2 Aufl. 1784, and the manuals of Seller, Bahrdt, G. E. Meyer, Teller, Gruner, J. r. Miller, and others (see Otto, i. S. 185). Not what Christ once taught, but what he umdd noiv teach, should, according to MarezoU (Bcstimviung des Kanzelrcdners, 1793), be the subject-matter of preaching. From the self-contented, and therefore miserable, morality of this practical eudiemonism it was only a short step to the lowest level of Protestant preaching and homiletic, which is reached by the preachers on health and the potato- preachers,^ with their popular directions on rational agri- culture, etc. Tcillner, by his insisting on the treatment of natural subjects in preaching (1770), had prepared the way for this saddest branch of rationalism (see Sack, Geschichte der Predigt von Moshcim his McnJccn, S. 232 ff.; Wikoba, Scbald Notlianhcr, 1773 ; the Journal filr Prediger, 1770 ff., and Die allgcmeim deutsche Bibliothck). The aphoristic, but very admirable maxims for preaching, written by believing theologians, Bengel {Life, by Burk, S. 82 ff.), Oetinger {Etwas G-anzcs voiii Evangclio, 1739 and 1761), Phil. Dav. Burk {Sammliing zur PastoraUhco- logic, 1771, 1867, S. 13 ff.), and their protests against the assumptions of reason, are for a long time but little regarded. Towards the end of the century the growing intiuence of the Kantian ■pldlosopliy, with its moral exposition of Scripture, combats, indeed, that wretched euda?monism and utilitarianism, and justly insists on conviction rather than mere persuasion ; but the homilists of this school, in their ' " Kai'toffelprediger." [Trans.] 42 HOMILETIC [39 attempts at popularising Kant's philosophy, general teach- ing of religion, and philosophical moralism, only get the length of somewhat deep psychological inquiries, but do not reach the knowledge of the Christian message of salva- tion. To this class belongs J. W. Schmid's somewhat better Anleitung zum 2^opularen Kanzelvortrag , 1789, 3 Autl. 1797 (mentioned above); but especially Schuderoff, Versuch einer Kritik der Homiletik, 1797, which vindicates indeed for preaching the character of a religious, but not necessarily of a Christian (!) discourse, and Wegscheider's Versuch, die I[ciU])tsdtzc der j^hilosojjhischen licligionslchrc in Prcdigtcn darzustellen, 1801. A change from the emphasis laid on the philosophical matter of preaching to a predominating effort after more artificial locrfcction of form, begins again with Eeinhard. His strict logical correctness in delicately arranged division, in which the text seems really only to exist for the sake of the division, while its evangelical meaning gets but little of its rights, penetrates into his theory. Cf. his maxims for preaching in his Gestdndnissen, seine Predigt und Bildiing zum Prediger letreffend, 2 Aufl. 1811. Through his and Ernesti's recommendation of classical literature we see homiletic for some time longer constructing its principles in purely /(9r?««/ manner partly out of logic, and partly out of rhetoric, in Grotefend, Thym, Historischhritischcs Lehrhuch der Homiletik, 1800; Thiess, Anleitung zur Amtsbercd- samhcit, 1801 ; Tittmsw, Homiletik, 1804 ; Cannabich, Dahl, Kaiser, Geistliche Ehetorik, 1816; K. G. Bauer, Crome, Vervollkommnung der geistlichen L'eredsamkeit durch das Studium der Klassiker, 1825. All these, as well as those who treat homiletic in pastoral theology or in the science of the spiritual calling, — such as Graffe's Pastoraltheologie, 1803; 'KosiQv Q Pastorcdwisscnschaft,lQ21 \ Hliffel's Wesen und Beruf des evangelischen Geistlichen, 1822, 4 Aufl. 1843, for a long time much used ; and Niemeyer's Handbuch fur christliche Religionslehrer, ii. Teil (homiletic, catechetic, etc.), 6 Aufl. 1827; Danz, Grimdriss der Wissenschaft des geist- PROLEGOMENA 43 lichen Beriifs, 1824 ; Haas, Der (jcistlichc Beruf, 18::54, — arc surpassed by Scliott, Kurzer Enhvurf ciner Theoric der Beredsamkeit, 1807, 1815, and more detailed, Theorie der Bcrcdsamkeit mit hesondenr Anwcndung auf die geistliche Beredsamkeit in ihrem ganzen Umfang, 3 Telle, 2 AuH. 1828-1832, the only too elaborate and rich in illustra- tions, though not very original, magimm ojms of this school, whose conception of homiletic as a species of general rhetoric is indicated even by the title (see above, sec. 2). Closely akin to him is Amnion, Idcen zitr Verhesserung der herrschenden Fredigtmcthode, 1795, and Anleitung zur Kan- zelberedsamkcit, 3 Autl. 1826. Thus, toward the end of this period, the scarcely attained position of homiletic as an independent science threatens to be lost again. By emphasising the specific- ally Christian suhject of preaching. Pietism had begun to assert the right of homiletic to independent treatment. By the pietistic neglect of form, and by the damage to the subject-matter through deistical "illumination" and philosopliical moralism, it is again threatened on its formal side witli the old absorption by rhetoric, since even its own name " homiletic," which had scarcely begun to be conceded, was for a wliile lost again ; it became only "pulpit-" or "professional oratory." On the same line, but of a deeper grasp ethically, is Theremin's clever work, Die Beredsamkeit, einc Tugcnd, 1814: and 1837, in which, indeed, he treats homiletic as quite within the elements of rlietoric in general, and erroneously derives the origin, the ideas (duty — virtue — happiness), the active force of both Christian and secular oratory from one and the same source ; but, on the other hand, makes its operation no longer dependent on external art, but on the energetic, moral conviction of the speaker and the internal truth of the discourse. Similarly, but emphasising instead of the classical-rhetorical form rather the popular cliaracter of the discourses of Christ as the ideal model : Klein, Die Bcrcdsaiakcit des Gcistlichen als eine Nachfolgc Christi, 1818. 44 HOMILETIC [41 (7) Modern Homiletic and its incorporation in the system of Practical Theology. — A real renewal of the science of preaching (as well as of preaching itself) could neither be attained by attempts at improving its formal treatment nor by a stricter emphasis on the ethical habitus of the speaker, but only by a recognition above all else of the hiblical-evangelical basis, so far as the subject matter of preaching is concerned, and at the same time of the edifying (and awakening) aim of Church and worship as determining its form and direction. And this has been generally the step by which both its independence in relation to rhetoric and its aim of edifying the Church have been in some degree secured. In this step also, which is especially connected with the names of Glaus Harms and Schleier- macher, we see, as always, the beginning of a better practice co-operating for the regeneration of the theory, and then the renewed theory assisting in a general improvement of the practice. We next meet with a 'vigorous oppiosition to the previous mistakes and ]3erversions. After Marheinecke (Grundlegiing der Homilctik, 1811), starting with the idea of priest- hood and atonement, had attacked the banishment from the pulpit of the central dogmas of Christianity and the " empty formal tone " of an abstract and yet only appar- ently scientific act of persuasion, and had pointed to the fact that religious rhetoric is conditioned by its aim of Christian culture and edification, Clans Harms, witli his fresh, living, and vigorous originality, declared war on pedantic, artificial preaching, by a fearless assertion of the right of individual freedom from form, even to the absence of rules. His treatise on " Speaking with Tongues " (" Mit Zungen Eeden " : Studicn and Kritikcn, 1833, 3 H.) fell like a bomb among the study lamps of those who were still laboriously working after the logical-rhetorical model. At the same time, by a clear definition of the different provinces of the pastoral office (like the writers on pastoral theology above-named), lie incorporates homiletic with PROLEGOMENA 45 practical tlieology, which, indeed, he still calls Pastoral Theology (1834, 1878), and in the first part of wliicli {Tlic Preacher), starting from a liealthy, biblical-ecclesi- astical view, he gives in free, l)ut unusually suggestive statement, a lasting alunulance of hints and suggestions, experimental and true to life. Cf. also Erdmann's treatise, " Wie soil die Predigt besclialfen sein ? " (Studien vnd Kritikcn, 1834, 3 H.), and J. IMiiller's Vher die (je>i:ohnlichen Mdnf/el der Predif/t als hlosser Kanzelvortrugc, 1834. As Harms vindicated the right of individuality and the duty of fresh, spiritual and biblical popular style, so Schleiermacher (who, l)otli in practice and theory, asserted above all the element of Church fellowship, the unity of the religious consciousness between preacher and con- gregation) permanently vindicates again the cliaracter and edifying aim of preaching as pertaining to the worship of the Church. By defining the object of practical theology as the science of Church life, and treating it as such (instead of the previous science of the pastoral or clerical profession), by the essential grouping together and systematic division of the individual branches of practical theology, he and Marheinecke (whose Entwurf der j;?'aA:^isc7ie?i Tlieologie, 1837, is the first perfectly com- pleted practical theology) assigned to homiletic the sure and independent scientific place in the system of practical theology, in which it still produces fruit ; see his Darstellung des theologischen Studiums, 1811, 1830, and in his Praktische Tlieologie (ed. Frerichs, 1850), the " Theorie der religiosen Eede." Individual writers who continued the rationalistic and Eeinhardian views of preaching, such as Alt {Anleitung zur Kirehlichen Beredsamkeit, 1840) and Zieglev (Fundamentum dividendi, 1851), could henceforth only appear as stragglers. From the Hegelian schematism of Marheinecke, and the defective exegesis of Schleiermacher, it can be under- stood that others fetched fovm Scrip)ture the foundation- stones for a reconstruction of homiletic, and in general went back from the devotional, edifying character of 4G HOMILETIC [4S preaching, which had been one-sidedly made prominent, to the general aim of founding and furtherinfj the kingdom of God, and carried this to the length of attempting to secure the independence of Homiletic by more pregnant hihlical titles. So especially Stier, Grundriss elaer hibltschen Keryl'tih, oder Aniveisung, durch das Wort Gottes sieh zur Predi'itknnst zu hUdcn, 1830 and 1844, who hero dis- tinguishes biblical, missionary, and Church keryktik, urges with perfect justice and great emphasis the biblical purification of pulpit speech (S. 175 ff.), but pushes his anti-rhetorical zeal now and then to an extreme. Sickel, Grundriss der christlichen Halieutih, oder auf Psycliologie mid Bibel gcgrundetc Aniaeistcng, durch Predigt den Menschen fiir das Beich Gottes zu gcwinnen, 1829, partly belongs to this class also. He treats the former part as " Epagogik " ; and the distinctively halieutic ^ part according to the psychological distinctions of imagination, feeling, and volition. Partly pursuing these tendencies more into detail, partly, especially, seeking to avoid the dangers of their one-sidedness by supplying and reconcihng the comple- mentary aspects ; along with the determination of the matter and form of preaching by Scripture and the Church, as well as the devotional aim, emphasising now more, now less, the harmony of preaching with the Confession ; some- times confidently affirming, sometimes anxiously denying the rhetorical element in it, but holding fast, all through, the independence of the science of preaching as a practical theological study in relation to rhetoric, we now come to tlie homiletie of to-day, which we may date from Palmer's Evangelisclic Homiletih, 1842 (6 Aufl. 1886). Notwith- standing its defective conception of the aim of preaching and its questionable division, it has responded in a truly praiseworthy manner, following up the line of Stier in a Church-spirit, influenced by Schleiermacher, by sound judgment and evangelical charity, by a clear, flowing state- 1 "Halieutic," vide supra, pp. 4, 5. [Trans,] PROLEGOMENA 47 ment and completeness, more free than strictly scientific, and especially by rich illustration of details and admirably chosen examples — to the anti-rationalistic, biblical, and Church requirements of the time, and has therefore circu- lated more than all others among the living generation of German preachers. In some respects correcting I'almer, but like him richly enlarging on the Church determination of preaching (arrangement of the Church year), and also emphasising in a thoroughly moderate fashion its conformity to the Confession, Ticker's GruMdllnicn der evangelischen Ilomiktil.: followed in 1847. Following Schleiermacher more closely than I'almer, and, in a critical spirit, further improving the master's suggestions, is Schweizer's Homiletik der evangelisch-proiest- antischcn Kirchc, 1848. Strictly and entirely assuming the devotional character of homiletical work, and emphasising along with this (in contrast with Palmer) the oratorical determination of preaching, constantly compelled to supple- ment the one-sidedness of his fundamental conceptions, after stating the devotional theory, he divides homiletic clearly and comprehensively into essential, material, and formal, and executes the whole in thoroughly scientific fashion, dividing almost too much into the smallest details and without illustrations. Since then we frequently find homiletic, especially on the reformed side, treated in close connection with Litui-gics ; so in Ebrard, Voiicsungcn ilhei" pi^aJdische Theologie, 1854; Hagenbach, Grundlage der Liturgih und Homiletilc, 186.3, in which the latter (homiletic) is entirely included in the Tlieorie des Kidtiis, and with special reference to " special Liturgies '" ; and more fully in Heuke's Posthumous VorlcsiLngcn i'lber Liturgik und Homiletik, ed. Zschimmer, 1876. We see homiletic more closely connected with catechetic as the " service of the Word " in Nitzsch's excellent Praktischc Theologie, ii. 2, 1, 1848 and 1860, which not only marks an epoch for that science in general by its strictly systematic and more complete construction, but also, 48 HOMILETIC [45 with its delicate tact in relation to Church matters, its penetrating, suggestive, and often too bare statement, and simple, appropriate division (meaning and aim of preaching, determination of the subject, arrangement, execution, homiletical language, delivery), still marks one of the highest points in the homiletic of to-day. See the same churchly and theological standpoint and a similar treat- ment of homiletic, with carefully prepared lists of literature on the subject, in Otto's Evangelisch-2Jrahtische Theologie, i. 1869. A somewhat richer treatment also of the history of preaching and homiletic in a readable sketch is G. Baur's Grundziige der Homiletih, 1848. Closely agreeing w4th Nitzsch in its conception of the relation between rhetoric and homiletic, but at the same time going its own way in original and highly admirable fashion, is Vinet's Homiletique, 1853 (German by J. Schniid, 1857), which divides the whole into selection, arrangement, and execution. Only in Ehrenfeuchter's (incomplete) Praktische Theologie, i. 1859, do we find the system of missionary [evangelistic] proclamation developed essentially from the nature of the Church. Continuing the, biblical line of homiletes, emphasising preaching as " God's Word to the people," and therefore the Scriptures as entirely determining preaching, is Gaupp's Homiletik, 1852 {PraU. Theol. ii. 1), the first part of which treats very thoroughly of the material for preaching of the Old and New Testaments both in history and doctrine, and Beyer's Bas Wesen der cliristlichen Predigt naeli Norm und Urbild der apostoliscJien [" The nature of Christian preaching according to the example and model of that of the Apostles "], 1861, which not only energetically defends the scriptural principle of preaching against other tendencies of modern theology, but also forcibly discusses the relation of preaching " as the Word of God " to the people, and the right of individuality in preaching ; only in treating of the identity of the gospel message it does not bring out with sufficient clearness the difference be- PROLEGOMENA 40 tweeii the later Christian preaching as an exhaustive discourse on a given text and the apostolic proclamation. liecentl}' Harnack {PraJdischc Thcologie, ii. 3, " History and Theory of Preaching," 1878) has ])uhlished a note- worthy liomiletic from the standpoint of the Lutheran Churdi, with original division which seeks to overcome the usual separation of matter and form, painstaking and impartial in its historical judgments, and presenting the results of mature experience (see also liis Idee der Prediyt, 1844); and in the same year van Oosterzee gave us a reformed homiletic {PraJctische Thcologie, i.), with a fuller sketch also of the history of other than German, and especially Dutch, preaching and homiletic. In the year 1883 appeared Krauss's Lehrhiieh der Homiletik. Like this, following Schleiermacher and Schweizer, but more after the left side, that of the Protestantenverein, and of little utility, is Bassermann's Handhuch der geistlichen Beredsam- keit, 1885, in its very title ("sacred oratory"), and then also in the whole spirit of its contents going back to the old rationalism. Most recent is Achelis (Praktische Theologie, Bd. i. 1890), who follows Mtzsch, and adduces the activities of the Church from the idea of the Church and from its essential characteristics. Individual contributions to homiletic, in addition to those above mentioned, and apart from other handbooks on practical theology {e.g. ]\Ioll, System der Prciktischen Thcologie in Grundriss, 1853, and the Theological Encyclo- jjaedias, Kosenkranz, 1831; Doedes, 1876, etc.), are: — Dittenberger, Conspectus introductionis in theol. homil., 1836 ; excellent homiletical hints in Tholuck's Vortvort zu der Prcdigt ilber die Hauptstilckc des christlichen Glauhcns und Zehens, 1835, and frequently; Th. Weber, Bctrachtuvgcn liber die Predigtweise und geistliche Amtsfiihrung, 1869 ; Steinmeyer's thoughtful and refined Topik im Dienst der Prcdigt, 1874, which, however, separates rather too arti- ficially the three genera of preaching; Cremer, Aufgahc wid Bcdeutung der Prcdigt in der gcgcnwdrtigen Krisis 4 50 HOMILETIO [47 (" Work and Significance of Preaching in the Present Crisis"), 1877; and individual articles in the Church magazines. Homiletical magazines : Zimmermann and Leonhardi, Gesetz unci Zengniss ("Law and Testimony"), since 1859; since 1871, under the title, PastoralUatter fur Homiletik, Katcchetik unci Scclsorge ; E. Ohly, Manchcrlei Gahen unci ein Geist, 1862 ff . ; Die Frecligt der Gegenwart (" The Preaching of the Present," by Weimar pastors), since 1864; and Marbach, Die Deutsche Predicjt, only 1873 and 1874 (both of the Protestantenverein). Also Sachsse's (formerly Ohler's) Magazine of Pastoral Theology : " Halte, was du hast " ("Hold fast that which thou hast"), 1887 ff. Of Protestant text-books on preaching, other than German, we may merely mention : Eichard Baxter, The licformed Pastor, 1656 and very frequently (in Cerman, Der evangelische Geistliche, 1837 and frequently : more a pastoral work, emphasising personal qualifications with cutting force) ; Shedd (Presbyterian Professor in New York), Homiletics and Pastoral Theology, 8th ed. 1872 ; the well-known sensational preacher, H. W. Beecher's Yale Lectures on Preaching, 1872 to 1874 (German by Kannegiesser, Vortrdge ilher cles Prcdigfamt, 1874:), attsucking, in original freshness, packed with illustrations, the stifl' compulsion of rules. But especially worth reading are Spurgeon's Lectures to my Students (German, Vorlesungen in meinem Predigerscminar, 1878), full of sound, practical suggestions. 2 Band, 1880, similar. Purther particulars on homiletical literature, outside Germany, in Christlieb's article " Homiletik," in Herzog's PicalcncycloiMclie, 2 Aufl. Of modern Roman Catholic homiletic : Sailer's Pastoral- thcologie, 2 Aufl. 1793, with sensible homiletical hints ; especially Hirscher, Beitrdge zur Homilctih und Katechetih, 1852. Also the handbooks of Zarbl, Lutz, etc. Alban Stolz, Homiletik cds Anweisnng den Armc7i das Evangcliuvi zii predigcn (" Homiletic as instruction how to Preach the gospel to the Poor"), 1885, more popular, for untrained students of theology, than scientific. prolegomena 51 4, Place of Homiletic within the System of Practical Theology. The peculiar subject and the unique field of practical theology is, as lias been settled since the tune of Schleiermacher and Nitzsch, the self-informing of tlie Church about its functions and work as a Church, and 2)ractical theology is therefore tlie theory of the living activities of tlie Church for the realisation of the kingdom of God. In the sphere of tliese activities, homiletic plainly belongs to the teaching of service of the Word. In the earlier and, in our opinion, too sharp division — a division which easily becomes unevangelical, and therefore is now (cf. for example Harnack, Practischc Theologie, i. 55 ff.) more and more discarded- — of those activities into Church service and Church discipline, it was incorporated with the former. Moreover, it cannot be disputed that, as the theory of congregational preaching, it belongs to the statement of the self -edifying activity of the Church, and as evangelistic or missionary preaching [" Missionskeryktik "], it l^elongs to the statement of tlie Church's self-extending activity. On the other hand, in the scheme of depart- ments of tlie study of practical theology, tJieir position and groiqying with Idndred. departments niay he somewhat varied. As a theory of the Church's living activity for its own edification, it may be more closely connected with the theory of the cure of souls or pastorcd tlicology {e.g. in Harnack, and often previously), which states the trans- ference of edification from the sphere of common worship to that of individual life. As a theory of a principal act of worship, it may be connected with the teaching of worship (see above in Hagenbach, Henke, etc.), and as part of the study of the service of the Word, with the Church's instruction or Catechctic (in Iliiltel, II. Harms, Nitzsch, etc.). For our part, we regard practical theology as divided into — (1) the teaclving of jyi'inciplcs, describing the organism of Church life according to its idea and previous realisa- 52 HOMILETIC [49 tion ; (2) the practical part, which states the Uving activities of the Church for its own edification. This we divide into (ff) the Cho'istian life of the Church within ; (h) the Christian ivork of the Church withoitt. Homiletic, in this view, belongs to the statement of Christian life, w^hose source is partly worship in general, system of worship ; and is partly and especially the constant outflow and reception of scrip- tural truth, theory and history of lyreacliinfj ; whilst the study of the cure of souls has to deal with the preservation of this Christian life apart from worship, the study of Church government with its right ordering ; and then in the Church's worh without, Catcchetic has to deal with the self-propagation of the Christian institutions of the Church within Christendom itself, while the science of missions treats of the self-extension of the Church beyond the bounds of Christendom. 5. Division and Contents. From early times down to Schweizer, Nitzsch, Henke, Oosterzee, Krauss, Achelis, etc., the distinction between matter and form of preaching has always been assumed in the division of homiletic, which has therefore been divided into material and formal, and an cssenticd division has been presupposed, as the basis of these, between secular and sacred oratory, idea and scope of preaching, with a survey of the historical aspect of the subject. Achelis, in the essential homiletic, treats of the preacher: (1) the preacher and his office ; (2) the preacher and his people ; (3) the preacher and his preaching. Only Palmer (and similarly Gaupp) thinks that the matter and form of the sermon ought not to be separated, and advances from the Word of God (the preacher in the preacher) to Church custom (the liturgist in the preacher) ; and from tlience to the people (the pastor in tlie preacher), within which three concentric circles the personality of the preacher has to move as a fourth factor (6 Aufl. S. 27 ff.). In this plan, under the PROLEGOMENA 5 P. head of " Church customs," very diverse elements must indeed lie included. ]5esides, the inseparability of form and matter in the doctrinal statements of holy Scripture does not equally hold good of the rules of human exposi- tion and application of the Word. Harnack divides the constructive part very rhythmically: (1) preaching as a devotional act in speecli ; (2) preaching as an oratorical act in worship, in wliich arrangement, however, he must separate the meaning and aim of preaching, and must divide under these two halves, whereas these two cannot be kept far apart. According to our simple division, a fundamental fird section has to discuss the ■incanimj and nature, scope and aim of preaching directly after one another, partly in themselves, partly with reference to modern needs ; and then the second section treats of the 2''C'>'sonal qualifications for preaching which result therefrom. After this question, as to Wlio ? the third and most comprehensive section treats of the What ? or the matter and subject of preaching, which (a) is divinely given, presented in the holy Scriptures (the holy Scriptures as the source of homiletical material ; choice of texts; homiletical interpretation and application); {h)' is partly determined by Church creed and Church custom (homiletical exposition and the Creed ; choice of material accordhig to Church custom ; lectionary question ; regard for the Church year and festivals) ; (c) is determined by the inxsent requirements of the congreijation (regard for its internal condition ; sermons on special occasions) ; {d) is determined by the individual personality of the preacher. Finally, in the fourth section, which has to develop the How ? or the form of the sermon (a) as to expression, (b) as to delivery, under (a) the question as to retention of the thematic form of preaching, the theme and division, then the amplification (from introduction to conclusion) and the diction, and under (b) the mastery of the subject, conception and memorising, voice, attitude, and action are naturally grouped together. 54 HOMILETIC [51 As regards Palmer, wo will not deny that all kinds of matter and all kinds of form should be in the sermon ; for example, even the thema. Moreover, the subject is not presented to the preacher in abstracto, but in the Gospels and in tlie Scriptures generally is cast into a definite form, which cannot be altered without altering the divine suljstance. On the other liand, theoretically, everything can be treated partly according to its matter, partly according to its form. The question is only as to ideal and theoretical distinction, not as to practical scjMration. And our Lord himself, referring to the speeches of His disciples in their own defence, makes a distinction between matter and form : -ug rj t! d-ToXoyrjariah (Luke xii. 11). The sacredly serious, penetrating, simple, deep, terse, l)old style of tlie divine Word must still, indeed, remain as always setting the ideal of preaching (Beck and Stier), but the history of preaching clearly shows that the one divine substance may appear in form of manifold variety (compare, for example, Luther with Arndt or Spurgeon, Spener with F. W. Krummacher, Ludw. Harms witli Gerok, etc.). CHAPTER I. Meaning and Nature, Scope and Aim of Pheaching. 1. fundamental biblical conception. (a) Fundamcntfd Biblical Conception of the Meaning and Nature of Preaching. The idea of preaching which rests on the revealed aspect of the divine character, and is therefore pecuHar to revealed religion, signifies, according to the original mean- ing of ^~]?^, Kijpvaaeiv, praedicare (whence " to preach "), the 2)uhlic, solemn j^^oclarnation, often with the accessory idea of ^jram7i^. So m the oldest historic traces of a common adoration of God (Gen. iv. 26, xii. 8), where the nirr; Dt'3 ii.~\p^ in addition to calling on (a7^rufen) the name of Jehovah, no doubt signifies also the 2)roclamation {ausYwierx) of His grace and help in praise and thankful- ness (cf. Ex. xxxiii. 19, xxxiv. 5, and Ps. cv. 1). Later, it signifies the authoritative call of God's messenger as a herald, who, as commissioned by God, and not in his own name (as the false prophets, Jer. xiv. 14, xxiii. 25), proclauns to men the whole government of God, by which He manifests Himself in relation to men as personally present — the whole character of God as revealed to men, i.e. His name, as well as His purpose and will (Isa. xl. 6 ; Jer. ii. 2, vii. 2, viii. 15 ff. ; Joel iv. 9, etc.). The revela- tion of God in word and deed is, however, from the begmning directed to the scdvation of men ; and lieuce we see the preaching of God, in accordance with its essential 56 HOMILETIC [53 substance and growing with the historical development of the kingdom of God, becondng a jyrodamation of the divine thoughts, deeds, and methods of scdvation, and also glad tidings ; the ^^i^, in accordance with its essential substance, becomes "'I'? = to bring glad tidings (see Isa. lii. 7, Ix. 6 ; 1 Chron. xvi. 23; Ps. xl. 10, xcvi. 2, etc.), the messages of grace (Isa. xl. 2; Zeph. iii. 9 ff . ; Isa. i. 18, etc.). Stni more in the New Testament the KrjpvaaeLv becomes euayyeXi^eadat (Matt. x. 7; Mark iii. 14, cf. witli Matt. xi. 5 ; Luke iv. 18, 43, vii. 22, viii. 1, ix. 6, xx. 1 ; Acts viii. 25, etc.; 1 Cor. i. 17, etc.); hence KripvoaeLv to evayyekiov (Matt. iv. 23, ix. 35 ; Mark i. 14, 15, xiii. 10, xvi. 15, etc.). Along with this aspect there goes, however, in accordance with the ethical character and aim of the divine revelation of salvation, the exposure of human sin, e.g. Isa. i. 2 et seq., Iviii. 1 (and often elsewhere ; cf. already Noah, the preacher of righteousness, 2 Pet. ii. 5); and tlie message of judgment (Isa. vi. 10 ff. ; Jer. xviii. 7 ft"., xix. 2 ft". ; Matt, xxiii., xxiv. ; Acts xvii. 31). The latter aspect we see even predominating in the message of many of the prophets with the letter of the law, that kills and con- demns (though never as the final aim, but as the means to repentance, to prepare for the coming salvation) in accordance with the whole character of the old covenant as disciplinary and as preparing the way for salvation, whereas after the appearance of salvation in Christ the whole substance of the New Testament message is embraced in the idea " Gospel," and thus gives to Christian preaching for all time to come essentially the character of glad tidings of salvation. In the relationship of Old and New Testament preaching we must not one-sidedly emphasise either their unity or their diversity ; not their unity, for it makes an essential differ- ence whether salvation has appeared or not. Till then all preaching must rather jmint forvard to the future (hence the predominance of prophetic writing in the Old Testament), and after that, it must rather point back to that which has happened for our salvation ; till then, it must prepare the MEANING AND NAT[TRE OV PRKACHINf} 57 way f(ir tlie roiniiiu; salvation by exposure of sin Jind l»y awakening a, lon-^ing for salvation, after that it nnist ratlier offer kindly the salvation whieh has a})peared. Hence in the former the vfice is that of the letter ichich kilJcth, in the latter, of the spirit ■which (jiccth life, the glad tidings: the life has been manifested (1 John i. 2) ; grace and truth have come to us (John 1. 17). This distinction is founded in the law of God's different economies. But this, on the other hand, is not to be exaggerated. Even in the Old Testament the proclamation of salvation is the motive and final aim, to which the message of judgment is sul)ordinated only as the means, or at least as only a provisional, temporary aim. The whole of Old Testament prophecy is full of the three elements : sin, judgment, and salvation. Even in this also it corresponds to New Testament pleaching, that it can always point back to the redemptive acts of God which have already taken place. Thus the subject of preacliing grows witli liistory and with the new-appearing revelations. Hence in the prophets the frequent exclamations : Have ye forgotten what He did to your fathers ? etc. The last great redemptive act of the old covenant corresponds with the redemption l)y Christ in the new covenant. But the redemption hy Christ is not now one redempti^'e act of God amongst others, but is the goal of all previous declarations of salvation, the ground and centre of all that follow, in relation to which all previous acts are secondary in importance, and therefore is henceforth the permanent, e ner- val id foundation of all prcacliiwj, and this the more, as it is also the centre and kernel of all God's revelation of truth to men (John xvi. 14). Preaching thus receives for all time the charaeter of glad tidings of salvation as its fundamental feature, as already in Christian antiquity ihayy'o.tov in con- nection with Isa. xl. 9 (" Zion, that bringest good tidings . . . say unto the cities of Judah, Behold, your God ! ") and Ix. 6 seq. (" they shall show" forth the praises of the Lord " — where the LXX uses i-jayy'c/.iov) signified the message of Messianic salvation, as indeed preaching and healing often go together (Mark hi. 14, 15, xvi. 18, 20 ] Matt. x. 7,'^8). And this feature, the i^roclamation, witli praise, of the redemptive acts of God, has proved itself through all time to l)e the most heart-winning power of preaching, and tlierefore, also, the keynote of the preacher, with all humility, must still lie the joy of one w4io has good tidings to bring. 58 HOMILRTIO [54 As, then, all the redemptive thoughts and acts of God are concentrated and embodied in the founding of a kingdom of God on earth, whose first blessing is the for- giveness of sins to be obtained through fxerdvoia, we see the fundamental character of New Testament preaching at once shaping itself : " Eepent, for the kingdom of heaven is at hand," in which Old Testament preaching is com- pleted (John the Baptist), and at the same time passes over into the message of salvation of the new covenant (Matt. iii. 2, iv. 17 ; Mark i. 14, 15 ; Luke ix. 2, 6, x. 9, xvi. 16). But as the author and finisher of this king- dom, yes, the source and centre of all revelation of God, is Jesus Christ (Col i. 15-20; Eph. i. 20-23; Heb. i. 1-3), we see the preaching of the kingdom of God, of its nature and development, its demands, and its promises, pass on to the proclamation of the person, the work, and office of Christ as the Saviour of the tco7'ld (Luke iv. 18 ff., xxiv. 27; John i. 17, 18, iii. 16; in the Synoptists the kingdom of God, and in the Gospel of John the Son of God, is the end and centre, see Gess ; Acts ii. 22 ff., x. 36 ff., xviii. 5, xxvi. 23, xxviii. 23; Eom. i. 16; 2 Cor. iv. 5; Phil. i. 15; Col. i. 26 ff., etc.). And since, again, the atoning death and resurrection of Christ, whose fruits — ^justification from sins, adoption as God's children, and inheritance of everlasting life — are received by faith alone through God's free grace {e.g. Eom. iii. 24-28 ; Gal. iii. 13, 26; Eph. i. 7; Heb. ix. 11 ff.), from the climax of His work, the preaching of Christ therefore more particularly shapes itself into the message of the crucified and risen One from Acts ii. on {e.g. 1 Cor. i. 23, ii. 2, and above), and thus the promise of the kingdom of God takes more definite shape as the offer of the grace and righteousness purchased by Christ ; the funda- mental condition, ixeTavoelre, leads to the request, " Be ye reconciled to God" (1 Cor. v. 20, 21), or to the one demand which embraces everything, " Believe on the Lord Jesus Christ" (Acts xvi. 31, xiii. 38, 39), which MKANTNd AND NATUUK OF PREACHING 59 henceforth remahis the iiiiuost centre-point of all Chris- tian hortatory preacliing. Tliis message, however, in order to he understood and accepted in its full sense, rcipiires a more particular explanation ; hence we see a StSdaKeci', coupled witli tlic Krjpvaaecv and eva'yyeXi- ^eaduL (Matt. iv. 2'.), xi. 1 ; I.id/f/'.lncss, irappi^aia, and tlie Spirit-filled 70 HOMILETIC [65 and Spirit-supported joy v.iorhs 'with Idndling ett'ect upon the hearers. It is only when they perceive that tlie speaker has placed his whole personal life on the side to which he invites that they are taken hold of. On the one hand, they feel themselves related as men to a man with a similar task, similar aim, and similar needs ; and on the other hand, they recognise in him the divine messenger and the higher platform to which he has already attained, and this has an attractive power — thus there arises testi- mony and conviction, winning for the kingdom repentance, faith. Hence Paul says of himself (2 Cor. v. 11): av6 pooirovi ireidoixev — but as et'SoTe? tov (f)6^ov rod Kvpiou, those who have inwardly laid themselves quite bare before God (Gew 7re^apep(o/xe6a), who stood before Him in complete integrity. Hence Agrippa (Acts xxvi. 28) exclaims: iv oXiyw fie ireiOei'i, after Paul had been able to say of himself : 7rapp7]aia^6fxevo0 of it ; whilst in fiaprvpelv all these elements are embraced, and the emphasis is laid on the personal security for the certain truth and reality of that which is proclaimed. The chief features in the (New Testament) idea of preaching are accordingly : — With respect to source and authority : it takes place in the name and hy the commission of Christ ; With respect to subject : it must proclaun tlie salva- tion which has appeared in the person and work of Christ, and offer it to the acceptance of the world, and must therefore be a message of salvation ; With respect to expression : it must make the message of salvation intelligible by appropriate explanation, must unfold, in an instructive way, its contents more and more fully ; With respect to its inner subjective charade 7^ and at the same time its impressive effect : it must be a joyful testimony, a direct personal security for the truth of the message of salvation ; With respect to its aim : everything in it must aim at the glory of God, the advancement of His kingdom and therewith the salvation of men, their avxtkcning to faith and edification in faith. 2. Deductions therefrom in Eelation to the Conditions of the Modern Church. Cremer, Aufgabe und Bcdcut^tng dcr Predigt in der gcgcn- wdrtigcn Krisis, 1877. Warneck, Warum hat unscre Predigt nicht mehr Erfolg ? 1880. How far are these integral elements of the idea of preaching of value for the Church's present, for our already fixed congregational conditions ? MKANINC AND NATURE OF rilEACHING 75 (a) llclation of this Conception of Preaching to that uf Worshij) and Liturgy. (a) TO THE IDEA OF WORSHIP. As a public act in congregational worship, nay, as the principal act of worship in the evangelical Church, — as the theory and history of worship show, — congregational jweaching is co-ordinate with the solemn expression of the Christian faith of the universal Church for its self- edifica- tion, i.e. with the aim of worship, though it is not simply subordinate to it. Since, namely, the nature and object of the celebration of worship consist negatively in drawing the mind away from daily work, and positively in lifting it up into the sphere of the heavenly and eternal in order, as far as possible, to have and to enjoy as already present in time that which is away beyond time ; and since, similarly, it is the nature and object of preaching to plant the eternal divine truths of salvation in the world and time, in order to raise men from the world and time into the kingdom of God, into spiritual fellowship with the world above, this common aim results in the inner unitg and mutual dcjjendencc of both. Yet the aim of congregational preaching is not exhausted in the mere elevating and eidivening of worship as svcli. It tends, like all parts of worship, always and everywhere to the advancement of the kingdom of Clnist as its upper- most aim. And for this purpose its taslc lies far Icyond the observance of icorship in itself. Whilst the latter is only intended to express the already existing life of faith, preaching is also indeed an act whicli represents in free language the common truth of the Churcli's faith, yet not merely for the purpose of stating it (as Schleiermacher, Schweizer, Palmer, etc.), but in order tliat the congrega- tion may lie more and more permeated with it, that it may be brought to bear more and more completely on the thought and life of the people. And hence preaching 7 6 HOMILETIC [70 is not — like worship in general — merely em expression, hid also a 'presentation and, in the expression and presentation of the divine life-giving truth, an effective ivork. Hence there results also with all the above unity the inner (lifference in the aim and nature of the two activities (of. also Sack, Gaupp, Beyer, Kiibel, etc.). Those who characterise preaching only eis an act of expression, must draw a very deep cleft between mission and congregational preaching, and, on the other hand, must most closely connect ptreachinrj and ivorship, and indeed derive the homiletical idea altogether from that of worship. But as we saw above the erroneous and misleading character of the mere sepiaration of mission and congregational preaching, so here with regard to the blending of preaching and worship. Tliey are in their nature and aim tioo circles which cut, hut do not quite cover, one another. There are services (e.y. liturgical) which are very helpful to the kingdom of God even without preaching. Worship, therefore, does not necessarily include preaching. But preaching, and this is true even of con- gregational preaching, stretches out in its aim beyond that of mere co-operation with worship, it also desires to extend the kingdom of Christ and make faith effective in the life, and not merely in the house of God. In preaching, the new must also be ever brought forward along with the old (Matt. xiii. 52). The congregation must grow in knowledge and sanctification. At the same time, we do not deny that preaching is also an act of expression, stating the Church's already existing treasure of truth. But we must here distinguish between the Church in the ideal sense, the assembly of believers, and the actual congregation. That which the true Church possesses as its own is shown to the individual congregation (cf. the somewhat one-sided state- ment of Kliefoth \_Thcoric des Kultns der cvanr/elischen Kirche, § 90] : " Preaching is the collective voice of the Church to her individual members "), and should be continually passing in succum ct sangiiincm. The expression or statement will and must work thus, and that, too, both in believers and in those who do not yet Ijelieve, to awaken the latter, to edify and improve the former. Hence the chief weight rests here on the effective presentation. The preacher stands there as a well, out of which flow streams of living water MEANING AND NATFRK OF PREACHINO 77 (John vii. ^>S), iuul (jias, wliilHt tlu^ c(Mi<^Tegulioii receives. This is on botli sides an essentially (liferent relationslii]i from that which exists in the ])nrely ex])ressive worshiji. And because tliat \vhieh is given out and received, even living water, must be (iod's word, and must invite the hearers to accept salvation and strengthen and help them forward in it, so preaching is also ess(udially an cfrcctivo work, if it is of the right sort. (/3) TO THE IDEA OF L1TU1!GY. As a free, active presentation of tlie Word of life, preaching is also especially distinguis/icti in nature, aim, and form, from the service at the altar, from the liturgy, i.e. from the solemn expression in worship by the congrega- tion, and by the mouth of the pastor m their name, of the Church's faith, namely, (1) as an indii-idual action, and bearing the stamp of individuality, in contrast with the common act, performed in the name of all and by all together; (2) as also adite, aiming at new life bringing forth neio and old (Matt. xiii. 52), in contrast with the merely commemorative expression of that vJiich has already been ; for the liturgy only states the already attained platform of the Church's fiiith, whereas preaching will and must build further upon it, in order that the Church may r/roiv in faith, in saving knowledge and sanctification ; (3) as a freely moving form of the word in contrast with that which is hovnd by rules, with that which in the liturgy is definitely prescribed by the Church body. Hence it is perfectly clear that the aim of preaching reaches far beyond the mere self-expression of Christian piety (cf. also Sack, Gesehichte der Predigt, S. 4 ; Gaupp, 8. 60 ; Beyer, S. 43 ; Kiibel, Das Bihlische Predigtmuster, Zeitschrift fiir Lutherische Theologic, 1873, ii. 229; Cvem^r, Avfged^e mid Bedeutung der Predigt in der Gegcnwitrtigen Krisis, 1877, 8. 17ff.). With regard to the fird distinction, the individual in contrast with the coynmon, we have seen above that even 78 HOMILETIC [72 preaching (i.e. here always congregational preaching) is not merely an individual action, Init is also a work in the name of the Church, though of the ideal Church indeed (not of the Church tcdis qnalis), which has here handed over its common task to an individual, who now, in a manner individually determined, coloured by his personality and stamped with his peculiar qualities, performs in the single congregation the general task of the ij.aJr,Ti{jii)i for Christ, and indeed in this way that the individual even locally is above the con- (jregation, which is passive and receptive, while tlie individual works in his representative capacity, without entirely sacri- ficing to the general body his individuality of character. The liturgist, on the other hand, is in the congregation, makes himself its priestly mouth, and this not merely of the ■jKirticidar congregation, but of the whole Church, expressing everything for and in the name of the body, so that it may be read from the heart and uttered by the mouth of every member of the Church ; he therefore must compose nothing which is not the direct expression of the religious feeling, of the believing devotion of all together. Here, therefore, there must be nothing coloured by the individual, but the individual is quite merged in the service of the whole. The liturgy therefore forms the natural and fully justified halancc-iveight against individuality in v:orship, as it appears in preaching, so that the congregation is not too much given up to the subjectivity of the preacher. This is the first difference, which principally expresses itself outw^ardly also in the fact that in preaching the individual stands above the congregation in a raised pulpit, the liturgist, on the other hand, stands in the congregation, on an equal level with it at the altar or at the reading-desk. The second distinction is connected with this, namely, the active in contrast with the merely representative. In preach- ing, as we have seen, the statement of the Christian faith, of the general treasure of saving truths which has Ijeen com- mitted to the Church, becomes essentially an offer, an active communication of things old and new ; not so in the liturgy. It is, in its true character, never a communication. The individual is not intended to learn anything new from it. It is rather a pure representation, a common expression of the Christian life of faith already existing in the Church, as it should move and express itself in everyone in the form of penitence and need of mercy (beginning of the liturgy), and MEANING AND NATURE OF PKEACHINfJ 79 as the instinct of prayer (middle) and confession (end of it). Here also each indi^'idual ajipears liy his devotion as an auxiliary factor, co-operating in the representation. Here, all work toi/cfJicr, ctnd no one iqwn the oi/icrs; lience it is a mere expression of the common life of faith, and in this expression a fresh connnon consecration to God. In preach- ing, on the other hand, one u-orks on all ; not merely what is already in existence should he stated in it, but a new heing should always be aimed at. Even assuming the whole congregation to be believing or already awakened, still, preaching must always be building up, adding new stones to the existing foundation or building, and therefore ever aims at and works for a new being. In the liturgy the Church rejoices in what she has ; in preaching she strives after some- thing new (on the foundation of the old), and by it she seeks to grow. Hence in the former her action is that of state- ment, in the latter, of work. In the former she feels herself as what she is ; in the latter she must sliape herself to wliat she ought to be — nuist, as the visible Church, " constantly reform herself from the invisible " (Schweizer). For the living Church "is one that is exer Icing and hccoming" (Schweizer), and also further developing itself. This second distinction also manifests itself externally, and this not merely in the elevated position of the pulpit, from which the preacher is to work upon the congregation, but also in the fact that only in the liturgical, hut not in the homiletical imrt of the service, the fine arts, poetry and music, appear as an aid to worship. If preaching were only representative, it would also avail itself of art ; but as it is not only represen- tative, but communicative, and serves one purpose, aims at a definite effect, it therefore takes the form of an address only, and the homilete " appears neither as a poet, nor a singer, nor as a dramatic actor" (Schweizer, S. 157). Inasmuch as the liturgic element, on the other hand, is purely representa- tive, the fine arts may be comljined with it. Closely connected with this, finally, is the third distinc- tion : the fire and variable form of words in the sermon in contrast with the fixed form of the liturgy. Since it is an individual communication, and continually has regard to the special circumstances of the congregation, preaching- must also be a freely moving address, nmst be able to shape itself in infinitely varied discourse. Fixed homilies were always a sad necessity, and a. ^VQdii testimoniuym paupertatis 80 HOMILETIC [74 for the clergy, as they still are in the Greek Church. The liturgical part of the service, on the other hand, as a repre- sentation of that which is common to all, and has already happened and been held by the Church, in order to exclude all disturbing individual colouring, has always fixed itself in formularies, rubrics, and hymn 1)ooks, and the aliandoninent of tlie liturgical element to the individual taste of the preacher is an unreasonalJe perversity (Zinzendorf exce})ted). Thus with the Congregationalists, for example, the Church prayers become much too long and half sermons. From the above distinction between preaching and the liturgy we see also clearly the inner reason why Protestant- ism especially cultivates preaching, whilst Catholic worship lays the chief stress on the liturgy. Protestantism docs not hold, the visible Church to he already infallible, but it regards the Word of God as the unerring system of saving truth. It therefore labours continually for the inrfecting of the Church and congregation by means of ever fresh unfolding and outpouring of Scriipture truth over the people. Even in the solemnisation of public worship, tlierefore, it carries out in words an effective activity in the deep, genuine apostolic consciousness : " Not as though I had already attained, either were already perfect " (Phil. iii.). The Catholic- Church, on the other hand, wants to be the infallible, essentially perfect Church, which has already become and is, and to feel herself as such in worship, instead of developing herself further. Hence she lays the chief emphasis upon representation, upon the liturgy. Only the competition with Protestauts, especially where she comes much in contact with the evangelical Church, keeps preaching still alive in her ; Ijut where she reigns undisputedly, and is little affected by Protestant influences (e.g. up to quite recent times in Spain and Portugal), preaching — as also in the Greek and Ai'menian Churches — lies lamentably low. (b) Importance of the jxirticular Elemerds of this Conception of Preaching in the Congregationcd Life of the Church. {a) IN RELATION TO THE DIVINE COMMISSION. That preaching requires above all a divine commission, or an inward call, a -^dpia/xa, from the Lord, is true oven MEANING AND NATURE OF PREACHING 81 for the inodeni conditions of the Clmrch, though witli tlie difference that now, in the case of congregations ah^eady estabhshed, instead of a direct call from the Lord we liave one conveyed hy meems of the Chureh and her organs, with rcspeet to the gcnercd priesthood. In tliis case, however, every sending on the part of the Chiirc]i sliould carry witli it its inner attestation and confirmation by the Lord, and sliould also prove itself in course of time to be a divine sending, just as on the other side the inward call through the divine charisma seeks its seal in the recognition of the Church. Hence there results as an integral element in the Church's idea of preaching the divine-human, i.e. official call {Auyustana xiv. ; rite vocatus). We here apply successively the above leading features in the biblical idea of preaching to the given Church conditions and stop, with this first point, relating to the sending or commission of the preacher, at the controversy which has been discussed ad. nauseam in our time ahoid the origin of the preacher's office : Has it been directly appointed hy Christ, and this not merely as an oftice, but also in the individual bearer of the office (Kliefoth, Lohe, Stahl, Vilmar, etc., always with special shading), or only in its principle by Christ, i.e. the office as such, and in individuals by the Church (Hotting, Ehrenfeuchter, Palmer, Harless, Nitzsch, and even Luther) ? is it Christ who sends, or the Church, in reference to the congregation ? It is false to set the one against the other : Christ or Church ; it is the one in the other ; they are related as tlie essential cause, the inner principle to the outward expres- sion : the Lord reigns through the Chureh, and the Church has to send according to the will of the Lord ; divine authority and human sending have their full validity — at least in congregations which are already established and under Church rule — only in and through each other ! But the divine authority of the office itself is not to be confounded v/ith the authorisation of particular official forms, or witli conferring privilege upon ijartieular picrsons for the office. Whoever traces back the latter to di\dne authority proceeds from that false conception of the Church, according to which the Church was founded directly by Christ, not 6 82 HOMILETIC [7() merely as an invisible kingdom of God, Ijut also as a visible institution, as an external establishment (Stahl), and shows in the latter his hierarchical sentiment, by which the new Lutherans depart completely from Luther's fundamental conceptions. For who emphasises more strongly than he the universal priesthood of believers ? According to Luther, believers are the Church, and as such are in possession of all the benefits of salvation. According to him, " a Christian is able for all things," and what he does has the same validity " as if God Himself came down and did every- thing Himself." According to him, all believing Christians have the powder to teach, to baptize, to administer the Lord's Supper, to bind and loose, and to sit in judgment on public teaching. Hence to him the office arises out of the universal jmcsthood, inasmuch as the congregation for the sake of order chooses one or more out of the whole, and hands over to him its functions, without being thereby prevented from discharging them itself privatim and in case of necessity. But this choice, we would here add, must be no arbitrary one, but ')nust he guided hy the divine charismata, and thus conform to the will and indication of the Divine Chief Shepherd of the Church. For how else does God reveal His will to-day. His sending to an office in the Church, than by equipping for it by a charisma one and another ? If the Church orders itself in accordance with this idea, if in its human appointment it seeks for the divine attestation showing itself in qualification for the office, tlicn the human commission jn^oves itself to he also divine, and we have the true interwoven divine-human authority. The charisma, and this not merely in itself (for it is often wasted), but in union with an apostolic spirit, is the only security to ns of the divine calling of the individual (cf. Acts vi. 3 : " Look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business " [the diaconate] ; cf. 1 Cor. xii., xvi. 15 ff. ; Eom. xii. 5 ff. ; Eph. iv. 11). By the charisma, the divine calling is fulfilled in the activity of the office, and by the vocation or call on the part of the organs of the universal priesthood it becomes a human one also. Botli elements are of necessity mutually dependent. This seems to me the only true, biblical, evan- gelical view of the origin of the ecclesiastical office, equally removed from the hierarchical Catholic tendency on the one hand, and from the democratical thirst for power of major- MEANING AND NATURE OF PREACHING 83 ities on the other. (We may recommend on this point: H(')tling, Grundsdtze cvaivjelisch-lniJicrischer Kirchenfassunij , S. 300, A. 21 ; Preger, Die Gcschichte dcr Lehre vom gcistlichcn Amt auf Griind dcr Geschichtc der Rcchtfcrtigunyslchrc, 1857 ; Harless, Etliche Gewissenfif)rir/en hinsichtlich dcr Lelirc von Kirche, Kirclienamt und Kirclicnrcgiment, 1862 ; against Stahl : Harnack, Grwidlegcndc SCitze ilhcr die Kirche, ihr Amt und Begiment, 1861 [although it appeared l)efore Stahl's work] ; Palmer, rant oral Thrologic : Der geistliche Beruf.) This holds good also of the modern office of j)'!' caching in [)articidar. This difference may, indeed, be observed here, that to congregations alread}' formed it is especially the Church that sends, to those that are to be formed it is principally the Lord who sends. At the same time, no very strict separation can even here be marked; for even to the mission field the Lord sends through the Church, i.e. the believers, and these again determine according to the divine gift; hence the interweaving of the divine and human commission. Ehrenfeuchter, Braktischc Thcologic, i. S. 336 : " The permanent law is always this, that all sending by the Church must end in proving itself a sending by the Lord ; but the sending by the Lord and His divine inspira- tion has its seal in the fact that it is recognised by the Church." And this is still more the case with congregational preaching. To its conception belongs the divine-human calling, the official authority. The foundation, the essential thing under all circumstances and conditions, is the inner divine calling through tlie charisma. Woe to the congre- gation or superior Church court which, in making its choice, does not look to this before all else, and woe to the preacher who without this inner call intrudes himself on the ])reacher's office ; he will everywhere lack the inner joy and freedom, and along with this also the successful activity, the divine blessing ! Xo office without inward call, no yyKS'JM (or ordination) without ya^iosj^a (Hundeshagen) ! No human crops and crutches, whether they be scholarshi}) or outward facility of speech, but especially no entrenching oneself in a high, unnaturally screwed-up conception of his office, or official Ijearing, will ever compensate for his inward and principal recjuisite. The still unbroken pride of the natural heart is conceivably flattered by the liigli idea of one's own learning, or by a high conception of the office, which more than anything else is calculated to alienate 84 HOMILETIC [78 our congregations completely from the Church. No, the charisma can never be dispensed with where the Church of Christ is to be truly served. By the bestowal of the charisma Christ retains the principal control of His Church in His own hand ; and He must do so if the Church is not to go to ruin. Hence the divine calling, the charismatic equipment for office, is, and remains, simply indispensable. But the human call through the Church must also be added. Cases can indeed be imagined where it pleases the Lord, through failure of the ecclesiastical office of teacher, to endow laymen with spirit and power, — as at one time, through failure of the office of priest and scribe. He often endowed a prophet (Amos, etc.), — and to send them forth as His preachers to people who were being deprived by hirelings of the true Word of Life ; as also Church history often shows that, tohere the teaching 'profession docs not fully do its duty, the laity must help themselves. In such cases the divine call to preach is sufficient, without any special human call. But these are exceptions. The rule remains, because God is a God of order, who will have everything to be done decently and in order, that a human call ordered hy the Church, and transfer of the universal pi^iesthood of the Church to individuals, he added to the divine call. The con- gregations of believers, in whom Christ is present, are His memhers and organs, through which He aeeomplishes His will. Then the office is made valid both on the divine and human side, and the one elevates and supports the other. Even where there is at first only the divine call, it will be necessary for such an one, for order's sake, to seek also recognition by the Church. Hence also, in the Prussian Order for the induction of pastors (ii. S. 70), the divine and human call are put together : " Are you persuaded in your heart that as you are called hy. this congregation, so also you are called hy the Lord of the Church to this holy service ? " (/3) IN RELATION TO ITS SOURCE, THEME, AND AIM. As no perfection of Christianity and of religion in general goes beyond Christ (John xvi. 14, xiv. 6), as also the holy Scriptures, in which the theme of the message of salvation has been fixed for all time, are inexhaustible, MP^ANING AND NATURK OF I'REACHING 85 uiid iuasmucli as also the need of the peo])le foi' salvation lasts to the end of this age, (Jhrid and aakatiun in Him, the whole soteriological matter of the -Scriptures in doctrine and history, are the ever-enduring theme of Christian preacli- ing, but not scientific dogmatics, the lorl couivumcs, which are only a secondary source, and are partly in constant Hux (so also Steinmeyer, Topik, S. 44 it'.). Since, more- over, in almost all our congregations, the majority at all times have not personally accepted the salvation which is in Christ, and will not accept it, preaching must still in our day and at all times of the world's history proclaim salvation, and ever otter it afresh as obtainable through repentance and faith. But because, also, in every con- gregation in wliich the gospel is clearly proclaimed, there are believers who already stand on redemption-ground, who expect and need rather to be helped forward in saving knowledge, the theme of modern congregational preaching must never he merely for the purpose of atvakeninff to faith, hut always with the purjiose of huildincj nj) in the faith as well. The whole scojjc and aim even of modern 'preachinfj may be thus described: Awakening and edification, since in this way both the glory of God and the true salvation of men are alike attained. If what Christ says of Himself is true : " I am the way, tlie truth, and the life," then beyond this only and perfect way (" no man cometh unto the Father, but by Me ") of reconciliation and reunion with God there is no perfection of religion. Not the absohde truth itself, as it appeared personally in Christ, hut the human eoneeption of it, the scientific as well as the practical, our always only frag- mentary understandmg of it, must be still further developed. The revelation in Christ is only in so far no stationary, but a progressive one, as it unfolds itself more and more richly in word and spirit, and in this unfolding ever works with fuller development in us. So long as its ennobling influence has not ceased, no one has a right to say that its mission has ceased, and that the present generation has outgrown it. We do not get ahove if, but it goes in front of men, and 8 6 HOMILETIC [so always has done so, and raises them from step to step higher in the knowledge and practice of the true and good ! But whatever the Spirit of truth, since Christ's departure to the Father, has revealed to men and shall still reveal, " He shall take of Mine and shall show it unto you " (John xvi.). Thus all true progress in religious knowledge proceeds from Christ. He is and remains the source and centre of truth for all time, and hence also the theme of all true Christian preaching. (See my pamphlet on Vernunft und Offenharung , S. 40-47 ; Moderne Zweifcl am Christl. Glauhen, S. 116-120.)^ This theme of preaching is eternal, also because it is an inexhaustiUc one. Incipient preachers are often afraid that their material will soon run out. Let this not trouble us. We soon get to knoin all ahout men, hut never all about God and Christ, or about God's Word. He who lives and grows in Christ is inexhaustible, on account of his living connection with the treasure - chambers of the invisible w^orld. In order that this theme may become really the property of the congregation, preaching must pursue a double aim ; it must avalcen and edify. In spite of baptism, confirmation, the Lord's Supper, and external Christianity, few walk in the narrow way, many upon the broad ! Hence the awful prevalence of unbelief, selfishness, pride, pleasure-seeking, etc., in our day. The great majority in the Church is unconverted. In view of this, it is necessary to continue the preaching of — " Eepent, be ye reconciled to God." Hence we were not able to lay down above (section h) an essential difference between mission and congregational i)reaching. If this is the aw^akening side, the edifying side must not be wanting either ; this is the difference from the theme of the original or mission preaching. The gospel, in the long run, is never quite without result ; hence there are almost always in a congregation awakened ones standing on the foundation, and needing to be further built up. The aim of preaching to-day, therefore, is : Atcakening and edifying, not the one without the other, nor the one cdong with the other, but the one in the other. We must invite into God's kingdom, aicaken, call to conversion those -" See the English translation, Modern Doubt- and Christian Belief (T. & T. Clark), 1874, i.p. 129-134. [Trans.] MEANING AND NATURE OF PREACHING 87 who iirc^ still without, or who havt'. fallen I)iick ugaiii into the world ; those who are within we must huild up and help fonvard, confirm and strengthen, exhort and encourage ; in short, so labour that we may one day be able to present every member of the congregation perfect in Christ Jesus ; Col. i. 28 : vouOsToZvng Tocvra avdpojTO'j xai didddKovrsg •Tccira avdpu-ov h rrdayi aoipia, ha 'TrapaSryjau/jLiv T/aira andpuirov rsXsiov sv xpiaru. This is the 2)astoral'^ dement in the idea of preaching. This twofold aim of preaching, however, will only be attained if the preacher in his work really seeks the resui)poses a- plan and iimst Ix; >iystcmaticaUy carried out, so also the etUticatinn and ad- vancement of the hearer must lie carried i>ut Ity tlic ecclesiastical discourse. Hence dcHnitc laNvs for logical order and arrangement, which howe^■er, in distinction from heathen rhetoric (see above, p. 17), are moditied ])artly in accordance with the icsthetic spiritual character of Christian worsliip, and partly in accordance witli the specifically biblical subject and the sacred aim of Christian preaching (see under the formal part). In the latter connection, let one thing only be re- membered : the artificial arrangement of a sermon should never take away from it the character of Jjciwj divinely given, if it is not to lose in spiritual effect. Much as careful preparation and meditation l)elong nowadays to the idea of the Church's preaching, and much as a clear arrangement is of the greatest importance for edification, for leaving behind an effective ideal impression, yet it must be a mistake to emphasise the artificial activity in homiletic production so strongly as I'almer does (S. 16 ff). The preacher must not think of himself as an artist, i.e. an artistic orator, or through the self-satisfaction which then involuntarily arises all strength, all blessing will disappear, and there will only be the clanging cymbal. And even the congregation does not want to have the man, the orator before it, but the messenger of Christ, who, in communion with God over a special text, has equipped himself with old and new thoughts and truths for the spiritual advance- ment of the people, who will pour out on the people the word and Spirit of Christ, life from CTod, as it has previously become personal in the preacher. It is a secret often experienced, that by too much formal measuring out, the Spirit is easily quenched. Many preachers who are anointed with the Spirit must often — through a sudden impulse of the Spirit in the pulpit — expand particular points to much greater extent than they had intended in the study, just for the sake of some particular hearers on whom the Spirit then wants specially to work, and this, indeed, without the preacher having any knowledge of their presence. In this case it is the right course, iiotwithstanding all previous plans, to give oneself up to the leading and impulse of the Spirit ; in such a case, an ol)stinate adherence to the form 92 HOMILETIO [85 and proportion of their own conception would be a clear unfaithfulness (cf. for example, Spleiss' Life, S. 190, by Stokar). This is true also even of the preparation of the sermon. The true poivcr of spiritual eloquence arises from tlie co- ojjcration of God, from the flow of divinely-given thoughts, and the expression of these in worthy form. But this flow presupposes a sinking of self in God, and for no one is this more indispensable than for the preacher (cf. Gaupp, S. 86 K, who regards preaching " as an act of the Holy Spirit operating through the holy Scriptures "). Let us therefore, in considering the oratorical element in preaching, attach no exaggerated importance to the formal artificial arrangement^ completion, and division. A sermon may be very good in an oratorical aspect, and perfectly clear and correct in regard to arrangement and division, and yet may be a miserable, inefficient, mechanical work. And, conversely, it may be one-sided and defective in division, unfinished in an oratorical aspect, and yet, on the whole, may be admirable and most effective. Why ? Because it is a testimony drawn from divine depths. Hliftell, therefore, may justly say : " Every sermon is only worth the effect it produces." It is the witness-character, in all cases, that makes a sermon effective. Hence it is for ever inalienable from the sermon. But there is a difference in the testimony of the Old Testament, the apostolic, and the ecclesiastical stages. The prophet testifies what he has heard from God, or seen in visions, or must speak under the impulse of the Spirit, whether he had previously personally appropriated by his intelligent comprehension and spiritual experience the contents of his message or not (see Werner, Ueher Offen- harungen [" On Eevelations "] S. 57 ff'.). Christ, on the other hand, says (John iii. 11) : " Verily I say unto you. We speak that we do know, and testify that we have seen." The apostles testify what they themselves have seen and even experienced in their own hearts (1 John i. 1 ff. ; John vi. 69 : "We believe and are sure that Thou art that Christ"). The later preachers have to testify wdiat they have experi- enced in their own hearts, and have obtained from Scripture by the illumination of the Holy Spirit. If they lack entirely the iimer expierience, then the witness-character ceases, and therewith also the true. Messed effect of preaching. On the MEANING AND NATURE OF PREACHING O-"'. other liiuid, as a testimony to Christ from one's own experience and from the Christian consciousness of believers, as a proclamation of that which is divinely given, not merely in Scripture, but also received for the special case by looking up to (Jod, ])reaching has still the character of a divine commission, and is as really a divine act as the proclamation of salvation in ancient times. Two further elements are finally noted. During the sermon, if it is of the right sort, i.e. a living testimony, there arises between preacher and people a secret spiritual relationship, by means of wliich the preacher feels, even in the pulpit, perceives immediately, when anything deeply impresses their hearts and consciences. ( )nly a glowing soul kindles others, and it soon perceives this kindling. Such a glow, however, is only attained in the case of a living witness. Only through the witness-character of preaching there come from time to time moments of deep inner fruitfulness, which the preacher immediately perceives as such. And it is these especially which occasion, even in the preacher himself, a holy joy of production and spiritual begetting, through which he himself obtains an inner enrichment, a deej) blessing for himself from his ovm }}reachin(j. 3. Justification against othee Conceptions of Pkeaching. {a) Against the Roman Catholic Conception and Practice. If preaching, in tlie evangelical system of w^orship and homiletic, forms the principal part of divine service. Catholic homiletic, on the other hand, as its scanty cultiva- tion shows, in accordance with the Eomish exaggeration of the liturgical and sacramental acts of worsliip, connected as it is with their legal priestly character and their belief in the power and merit of tlie opus ojjcratum, without the inward receptivity and moral self -surrender of its indivitlual subjects, must estimate the ralne of p)reac]iing in contrast with ceremonial service much lower, and therefore also must include preaching in the organism of divine service much 94 HOMILETIC [87 less strictly than is done by the evangelical Churcli, and by its homiletic in ]:)articnlar. Through the Catholic over- estimate of the Church as an external institution, and in accordance with its principle, extra ccclcsiam nvlla salus, Catholic homiletic must further assign to preaching essen- tially a missionary character, and, as its chief aim, to lead to the Churcli or confirm in it, wliereas the evangelical homiletic in accordance with Scripture finds the work of preaching to lie first of all in leading to Christ or in confirming in His fellowsliip by edification, for evangelical preaching must generally address itself to a congregation called to freedom of belief, having attained its majority or to be educated to attain it. With this the fact is also connected, that evangelical preaching, in accordance with the essential principle of Protestantism, must always set over against acknowledged sin the free grace of God in Christ ; Catholic preaching, on the other hand, will set over against sin the saving institution of the Churcli, against vice, virtue, instead of the regenerating power of the Spirit of God, in moralising, semi-Pelagian, indeed often quite rationalistic fashion. Finally, whilst evangelical preaching must be built up on the basis of a text of Scripture alone, the subject of wdiich it expounds and applies, in the Catholic view, in accordance with the Eomish subordination of Scripture to ecclesiastical tradition, the sermon stands in a much looser relation to the text of Scrij^tare ; it must treat it less as the dominating fundamental idea, Ijut only as the so-called motto, which is often put on a level with the many patristic quotations ; indeed, some Catholic homiletes regard the text as among the " less essential elements " of the sermon (cf. Lutz, Hanclhueh cler hatholisehen Kanzel- hereclsamlxit [" Handbook of Catholic Pulpit Eloquence "], 1851, S. 576). Hence also in the form of its expression a greater biblical simplicity, dignity, and purity must generally beloncr to evangelical, in contrast with liomaii Catholic preaching, which often only too little rejects oratorical ostentation and other arts calculated for effect. MEANING AND NATURE OF PREACHING 95 (1)) Jnsti/ication, of Preaching as an active expresdvc Testi- mony to the Salvation whicli is in Christ, ajainst other Conceptions witlnn the Protestant Church. (a) THE ONE-SIDED KIIETOKICAL CONCEPTION, ;is it was formerly represented by Scliott, and more recently by Tliereniin (Lutz, etc.), which regards preach- ing only as a species of human oratory in general, and assigns to it everywhere as its definite aim the 'persuasion of the hearer to any moral resolution, to l)e produced by all rhetorical means — a persuasion whicli can only proceed from a moral subject itself, and lience " eloquence is a virtue " — overlooks the fact that the task of preaching is less persuasion than conviction, that, generally speaking, it is never mere impulse to an act or excitement, if the dangers of methodistical pressing and forcing are to be avoided ; that preaching as a means of edification often much rather attains its aim hy mere promotion of saving hnoivlcdge and insight (although this naturally works also secondarily on the will). The result of this conception is that too much of a human and artificicd character is given to the irork of preaching, and it is especially overlooked that the peculiarly persuasive force of preaching, i.e. that which touches heart and will, lies not in rhetorical methods, in glowing argument or diction, not at all in human pressure and conquest, but in the power of truth and vital strength whicli is in the divine word itself, in the majesty of all that which the hearer recognises as divinely given to the preacher and spoken liy him with divine commission, in short, in the authoritative power of a witness led by the Spirit of God and sealed by Him. Christ, indeed, often bestows upon His messengers a great power and art of speech, but it is "as a new nature, not elaborated by art" (Stier, S. 186). Compare above, in the Introduction (p. 1.3 ff.), the relation of homiletic to rhet(jric. Here we are dealing with Schott's 96 HOMILETIC [89 Theorie dcr Bcredsamhcit, 1815, which, moreover, is ah'eady antiquated, and especially with Theremin's Die Bcredsamkcit cine Tugcnd [" Eloquence a virtue "], a book which is still the principal handliook of the students in the Baptist Seminary at Eochester, in the State of New York ; Demosthenes mid Massillon, and other works. What is right in that idea we have already seen. If the Spirit of God is the deepest source of sacred eloquence, access to that Spirit and continuance in Him, active drawing from Him, is certainly something virtuous. But what is wrong in this idea may thus he seen. If eloquence is a virtue, then it is also a Christian duti/, and therefore to be striven after and even attained by all. But this no one would wish to assert. The art of preaching is in this way too much humanised, represented as something to be attained by the method of human morality, whereas the divine charisma should be considered above all else in connection with it. The one-sidcdncss of this view lies imrtly in the tendency to persuade to a resolution, to a deed. But preaching must also quietly build up in knowledge, and must not so mueh persuade as convinee. I may greatly help myself and my hearers in the consideration of a fact of redemption, in the understanding of a mystery of faith, so that we are really edified by the sermon, without any actions specially follow- ing as the fruit of it ; but the reaction of knowledge upon will and action is not therefore to be denied. The one- sidedness partly consists also in the essential fundamental co7iception of preaching as a human art of ^lersuasion. This would sink it to the level of ancient rhetoric or of forensic eloquence. Theremin has taken his idea of oratory far too much from his ideals in classical antiquity, and has also allowed himself to be far too much imposed on by the human art of the showy French orators. Demosthenes and Massillon were his models, which may indeed be accounted for in the descendant of a French family. But though his constant emphasis on moral force, which should rule every- thing in this art of persuasion, even to diction and action, is worthy of due recognition, yet the divine factor, which is the princi'pal factor, does not get its 2J')Wcr place. Only that which is divinely given, which bears in its forehead the Spirit of God, is that which will penetrate and convince the hearers, whether it be drawn from Scripture or received MEANING AND NATHRK OF PREACHING 97 from above by personal illuniiuation. This (dune jrrcsenU itself to their receptive minds with an ovenohelmin// foree of divine aidhoriti/. They l)0\v to the divine, l)ut not to the human, even though it were the best and most moral. The divine, however, is only felt in preaching wlien it is a, trstinioni/: the too great art of Theremin, even witli tlie licst intentions, (hives a^\■llv simjilieity (Stier, S. IcS."!). (^) THE PURELY DIDACTIC CONCErTION. Tiie didactic eoneej}tion of preaching, shared l)y the Reformers (cf. in the symbols, doccre verhum often = to preacli), even l)y Spener, and in the illuminist times by nationalists and also by a section of tlie supernaturalists — for different reasons — and more recently again defended by Nitzsch, according to which })reacliing should be essentially an instruction for tlie people, though it emphasises a true and important element in the idea of preaching (see above, section (a)), for every good sermon should in some way be instructive — nevertheless suff'ers also from a certain one- sidedness. Freacher and hearer do not merely stand to one another in the relationship of teacher and' seliolar, since the principal subject of preaching is nothing new to the con- gregation, but as servants of Christ and saved souls, who are to be called to the true following of Christ or confirmed in it. For the latter, however, not merely a hiha')(f] as such, but a living testimony is requisite. The special 8i8d) he appeals for this to tlie passages 7 98 HOMILETIC [flO of the Sermon on the Mount (Matt. v. 2, vii. 29), sdldaa^sv auTou: Xiyuv, etc., and others, we certainly will not deny that in the New Testament diddaxsiv and hha^/jfi are sometimes used in the general sense, including the wdiole preaching of the gospel (Acts ii. 42 : hhayr^ rm a--(i(STl>'Km ; cf. Col. i. 28). It is also quite natural that the gospel must appear first of all as a new teaching, especially where it is necessary to lead hack to the truth a people led astray by false teaching or sunk in ignorance, and to give them right fundamental ideas on the great facts of redemption. Just for the same reason it is very natural that even in Reformation times the didactic aspect of preaching prevailed. Tlicn teaching taas again necessary above all else (Luther : it is just " as if we held service among Turks or heathen in an open place or field ") before they could get the length of edification and growth, yes, even of awakening. Hence in the symbols docere verbum is often used for preaching; hence in Me- lanchthon's Loci the Church is often called a coctus scholasticus, and Calixtus {Epitome Theologia\ 1619, p. 281) describes it as coetus hominum docentiiLm ct cliscentium. This is easily understood ; as also that a didactic nature like Spener, fitted entirely for catechising, gives his sermons throughout the character of teaching, and that those who recognise in preaching only a means of enlightenment— the Eationalists — must regard everything which lies outside the didactic aspect as lost time and trouble. But apart from other things, let us not overlook tlie difference in the times. If at one time, like that of the apostles and reformers, and in mission preaching generally, it is above all else necessary to lay a good foundation by teaching, at other times it is more necessary to build still further upon it. If the didactic element must predominate in the former, it does not therefore follow that it is to dominate the whole idea of preaching for all times and conditions. Biihr {ut supra, S. 14 ff.) says on this point : " Preaching as teaching has now rather outlived itself. At the time of the Eeformation it may have been an absolute necessity, but the circumstances have mightily changed since then. One does not even need to be a learned theologian to be able to dispense with such instruction as is usually given in most sermons." This much, at any rate, is true : preaching does not offer to the Church member who has had a Christian training something entirely new ; only MEANING AND NATURE OF PREACHING 99 a new inculcation and sometimes intensification, but specially new application of tlie instruction in the faith which was ])reviously received. Or again, in this view, is not the church ■made into n school, the pulpit into a cliair '. If preaching was intended only to instruct, the service should have ])een other- wise arranged; this object would be much better attained by division of the hearers into classes, l)y question and answer, etc. lUit the relation hctwccn preaclicr and people is plninli/ a higlier one than that hctvxcn teacher and scholar, namely, that of an and)assador of Christ and a people who, ])urchased by Christ, are now to become more and more His actual possession. This requires, howe^•er, a " moA'ere " at least as much as a " docere." But, as a matter of fact, the somewhat cool, intellectual hihaoKnv is not adequate for the " movere " ; it requires a testimony iv cra^^jjff/a, an a-ohit.ic 'r\ivo!i%roz zai duvd/M-u;. The hihayji is not the only means for accomplishing the testimony ; the TupaDJiCic must be added, especially where the princvpcd subject of i^reaehing has long been familiar. This fact alone would have shown this con- ception of preaching to be one-sided. It suggests that the prineip)al part of the hthayry] is accomplished in religious in- struction and catechetics. If this is to be assumed, as in the congregational preaching of to-day, as ha\'ing already taken place, then the •rapaivsaig must step into the foreground, as indeed rightly happens in innumerable sermons. Most of our preachers are much too abstract, sometimes too rhetorical, sometimes too coldly didactic, in order thoroughly to reach the people. Most of it flies over the heads of one-half of our audience. The structure of the whole can hardly be retained bv anvone anv lonuer. (7) THE ONE-SIDED AWAKENING CONCEPTION, which regards the sermon as merely a converting-sermon addressed to the old man, has been little held by homiletes in Germany, where only Stier to some extent shares it, inasmuch as he regards the oljject of the exhortation, even if only children of God should be the hearers, as always only the natural man in them {KeryMik, S. ?>). On the other hand, it prevails in many forms in practice, even though not just so much in theory, in England and America, 100 HOMILETIC [92 especially among the Methodists (cf. their excessive em- phasis of conversion as the object, to which, however, most recently holiness preaching has been somewhat independ- ently added) and many other free churches and sects. It is not always to the natural man (n- what remains of him in the Ijeliever that preaching is to be addressed, but often also to the child of God as such, because he must be strengthened and refreshed in liis state of grace and con- sciousness of childhood, led onward in knowledge of tlie Scriptures and experience of salvation, and thus impelled more and more to the overcoming of the old nature. And it is not merely the beginning of the work of salvation in a man, repentance and conversion, which should be produced by preaching, but also the constant progress of that work, i.e. edification must be added to awakening. But that the awakening side, especially with the conditions of our modern congregations, should never be altogether wanting, is and remains the true element in this conception. Compare my article : " The modern preaching of Protest- ant Germany, its characteristic Strength and Weakness " (" Die heutige Predigt des evangelischen Deutschlands, ihre charakteristische Starke und Schwiiche " : Vierteljahrschrift fixr wissenschaftlichc unci iwaliische Theologic, of Jaekel, Cleveland, Ohio, 1886, iii. S. 2:'.3-287). Stier says {Kcryliil', S. 3) : " E^en where true children of God only are addressed, yet it is not to the child of God that the exhortation is really addressed, but to the slothfulness or despondency that still remains in him. Consequently he who is preached to is always in reality the natural man only, in his blindness and sinfulness." This is not correct. Compare also Krauss, S. 127 : The preacher has not always to speak " to the natural man," but as a Christian to Christians. No doubt in CAcry sermon even the believer must receive a sting and spur for his old man ; no doubt his progress in knowledge and ex- perience depends a good deal upon the constant decrease of his natural man in strength and intiuence. But this negative side is not the only condition of sjnritual grou'^th ; the jJositive must he added to it, the ever-deeper enlightenment, the increasing fruitfidness of the inner man itself, and this, too, in his already MEANING AND NATURE OF PREACHING 101 believing nature, in his consciousness of childhood itself. Stier overlooks the latter. Preaching may and must address the child of God as such, proceeding from his pre\'ious l)e- lieving experience and then building further upon it, in order that he may grow in knowledge and holiness {e.y. at Easter on the meaning of the bodily nature of Jesus, of tlie glorified body ; at Christmas on God's plan of salvation, and the wisdom of its accomplislnuent ; or at other times on the connection (jf the old and new covenants, the beauty of Christ, the glory of the new Jerusalem, the relation of the new creation to the old, etc.). By all this a genuine pro- gress, a true edification, a deeper insight into God's purposes, and therefore a fuller, humbler self-surrender to Him, a greater confidence in, and a more earnest aspiration after. His kingdom ; in short, the most manifold fruit can be quite well produced without my having addressed " to the natural man in his blindness and sinfulness," but to the spiritual man. Stier, however, has not himself once followed this principle in his sermons. The one-sidedness of this school we see especially in saiar^<'>i,^N\\oi^Q. only, everlasting, thousand- fold varied theme ahva}s remains conversion. A decided difference here shows itself between the Eng- lish and German inodes of ijreaching. German preaching is generally more didactic, whether dogmatical or ethical ; English preaching is more practical. The former is more ex- position of the text, the latter more application ; the former more statement, the latter more enforcement; the German more general, the English more concrete ; the former often deeper, the latter clearer, more compreliensible. The German lays more stress on edification, the English is more definite on awakening and conversion, this cardinal question being ever put in the front. The German assumes the whole audience to be Christian, the English draws definite dis- tinctions, and keeps converted and unconverted sharply apart. On the whole, the German produces more knowledge, the Englisli more decided action, more practical fruit of faith. (S) THE ONE-SIDED EDIFYING CONCEPTION OF rREACHING AS MERELY REPRESENTATIVE AND PART OF ^YORSHIP. Modern German preaclnng and homiletic have been niucli more deeply atVected and moulded by the ^^«rc/y 102 HOMILETIC [94 cdifyinij conception of preaching as devotional and icstlietic, separating too sharply l)etween halieutic mission preaching and congregational preaching, and placing the active awakening factor essentially after that of statement and edification (Schleiermacher, Schweizer, G. Baur, Palmer, Krauss, Bassermann, etc.). According to it preaching is a devotional confession, which ahvays assumes the believing character of the congregation and therefore draws from the consciousness of the congregation, a solemn and artistically ])eaiitiful statement of the Christian belief and thought of the whole body in oratorical form for the quickening of the religious consciousness, its chief ami being therefore neither instruction nor conversion, but eclijication. It was certainly a meritorious act thus to restore, even in the sermon, the sacred right of the ^^cople to their Christian faith, in opposition to the subjectivity and arbitrariness of rationalism. Only ve must not confound the faith of the Church with the tenvporary sentiment of the jMrticiilar congre- gation, the eternal trutli of salvation objectively fixed in Scripture, and essentially also in the creeds of the Church, — from which truth the evangelical preacher has to draw in the first place in relation to every age, — with the religious sentiment of the time, always in constant fiux, and its very vague precipitation in the " churches," or the consciousness and experience of true believers (almost always a minority) with the view of life held by the majority of church meml^ers, which in so many ways is subordinated even to the unchristian currents of the spirit of the age ; the ideal condition of the congregation, as it certainly ought to be, with that wdiich actually exists. Otherwise the preacher will only dare at last to utter Christian saving truth in so far as it has met with the approval of the majority of his congregation, which already many are demanding nowadays — a service of men, on which, in 2 Tim. iv. 3 ff., sentence has long ago been passed (so also Beyer, Gaupp, Cremer, Oosterzee, Harnack). It is not the temporary sentiment of the congregation, MEANING AND NATURE OF PREACHING 103 but the saving faitli of the Churdi, to be attested by Scrip- ture, which in preaching is to influence the worshipping assembly — the sentiment of the congregation, however, only in so far as tlie believing Church also exists in the congre- gation ; and the preacher should express that which animates the minds of believers, and in general have regard to the spiritual requirements of the congregation. If, then, living faith has as yet but little existence in the thouglit and life of the congregation, preaching, in accordance witli the character and aim of the entelechy of the divine Word, must not so much draw from that thought and life what relates to saving truth, as rather seek to implant it in it from Scripture, the Church's faitli and spiritual experience, liy impressive testimony of the redemption that is in Christ, and must not assume a universal sentiment of faith as existing in the congregation (cf. Schleiermacher and his confounding of the ideal and empirical congregation), but must show it what in this respect ought to prevail in it. From this we see at once the one-sidedness of the almost exclusive vindication of the rejiresentative aim of congregational preaching and the banishment of the active awakening element to mission preaching in Palmer, who also rests on the assumption that the foundation of faith is in general firmly laid in the hearers. But this does not apply nowadays in the case of innumerable " members of the Cliurch," and even of many churchgoers. If we treat them all as believers, with whom the great question is already settled (cf. Palmer's appeal to the confirmation vow), then they are easily led to confound their churcli membership witli true faith, and therefore into dangerous self-deception. In view of the various spiritual require- ments, especially in times of falling-away from the faith, the preacher, in order to become all things to all men (1 Cor. ix. 21, 22), must not, on the assumption that faith is generally prevailing in his hearers, merely state truth for edification, but must also be willing to lay the foundation, to awaken, to irrodncc an effect with the "Word of truth. 104 HOMILETIC [96 Preaching as a homily or congregational preaching must certainly first of all testify to, and therefore state the faith of, the universal Church ; but this representative treatment in preaching ends in an active treatment also ; for the preacher wants to lead the congregation further in faith and Christian life. And, notwithstanding the diversified spiritual requirements of his hearers, his task does not thus become at all a " complicated " one (Palmer), for a living testimony of Christ is suitable for them all together, inas- much as it at once awakens and edifies. If a living state- ment as such (not to speak of a testimony of spiritual power) is always active also, then those homiletes must then and there allow an active element as supplementary in congregational preaching. Just the most successful pulpit orators have never preached for edification merely, but always for awakening also, and have never sought to state merely, but always to produce an effect also, whilst the one-sided adhesion to that idea of preaching helps to lead to a state of things in the Church that finally results in the other extreme, that of Methodism. For the same reason this essential separation of mission and congrega- tional preaching becomes more and more impossil3le, and leads to unfruitfulness, since so much heathenism, requiring to be newly evangelised, is luxuriating within our Church itself. " Nee sum contentus eloquentia saeculi nostri " (Pliny). Compare Cremer, Aufgahc unci Bcdcutmvj clcr Prcclvit in dcr (jcricnwartigcn Krisis, 1877 [" Scope and Meaning of Preaching in the present Crisis "]. " Preaching is the reproduction of the divine Word, solemn and public proclamation of it for the community, but not a statement of the sentiment of the congregation, and especially in our day anything but this ; it ought to be God's Word to the people. Liberalism wants to construct a congregation without community, therefore preaching must foster in the congregation the true idea of the Church ; it is important to testify from experience the uniqueness and immutability of the gospel, and the certainty of salvation. Not essays, but realities must be given." MEANING AND NATURE OF PREACHING 105 We arrive here at the most decisive point, to which all that has hitherto been said only served as preparatory, and we must therefore scrutinise somewhat more closely the particular tendencies that here come into view. 1. The standpoint of the devotional-a'sthetic conception of prcachinf/. As Schleiermacher, in his ChriHtliche Sitfcnkltrc (S. 508 ft'.), regards irorsliip in contrast with all active work as n, i-jvrcly representative action, which, " in comparison with that which purifies and extends, so far as efficacy is concerned, appears null and void," in the dedication of the first collection of his sermons, he explains that he wants " to preach as to Chris- tians," and to regard worship as distinguished from mission work. And hence Schweizer, in his work, " Schleiermacher's Effectiveness as Preacher " (Schleiermacher's Wirksamkeit als Predigcr, S. 13), describes him quite correctly: "He wished to speak as to brethren, whose Christian consciousness he was devehjping, not originating ; he wished to authenticate, elucidate, and confirm it in them, not to offer it to them as something new." Here we have the origin of this stand- point before us, with all its elements of truth, but also with all its one-sidedness. On this basis Schweizer himself has further built, inasmuch as he wants, not indeed to exclude the acti\'e pastoral factor, but yet, resting on that original meaning of o/M/.la as the edifying intercourse of Christian brethren, to have the devotional representative element regarded as the root of all homiletical activity {Homilctik, S. 119 ff.). Palmer stands at essentially the same point {HomUetik, S. 15 ff.): "We regard it as beyond doubt that preaching, like all worship, is in the first degree to he included not in active work, hut in representative action, and, indeed, as all expression of the inner nature of the general and individual life must in worship have the character of the solenni, of the beautiful, homiletic production becomes an artistic work, ... as the confession, as the expression of Christian faith ... it is an aim in itself." Hence our description of this as the de^'()ti()nal-a'stlletical stand}>()int. This standpoint is shared by most modern homiletes, e\eu by Nitzsch, with special modification by his fundamental didactic conception. The essential prelindnary (piestion, the relation of preaching to worship, we have discussed above, and liave claimed for the former a more independent ])lace tlian 106 HOMILETIC [as these homiletes do. Here, on the other hand, we look more at the practical consequences of this conception. Its one- sidedness, then, is seen first of all in the too wide separation of mission and congregational preaching, which on its part again rests on the nndervahiing of the active element, which, especially for the modern circumstances of congrega- tions, is in the first degree necessary. 2. The one-sidedness of this standpoint in the too sharp separation of mission and congregational preaching. It certainly makes an essential difference for p)rcaching, whether a Christian congregation is assumed as a hody of hearers or not, whether we are only to proclaim and awaken, or to build further upon the foundation, which generally has been already laid, — a difference whether, on the ground of the Church's faith, we can address the Christian con- sciousness and conscience, even though only in the remnant of it, or only the universal feeling and moral consciousness of mankind, and especially the remnant of conscience in a darkened moral consciousness ; in short, it makes a differ- ence whether the preacher can use as auxiliary means all the helps which spring from the morality of the Christian Church, or whether, along with the aversion of the natural man, he has to contend also with all those hindrances which originate in heathen immorality and ignorance. If, therefore, we are unwilling on the one hand to deny the difference, so, on the other hand, we cannot lay down an absolute difference (see above, 1, (&), p. 63) ; for the fiadrinve/v for the Lord remains in both cases the one task. And every glance at the present-day conditions of congregations must confirm us in this. Even tlie Christian congregation, not- withstanding the fact that it has been baptized, and has been included in [mortised into] the outward framework of the Church, consists, and always will consist, of two parts — disciples and non-disciples, converted and unconverted, each side of whom has, indeed, many gradations, but in such a way that between the lowest degree of the converted and the highest degree of the unconverted — the degree nearer to the hingdom of God — there remains a fundamental line of demarcation, formed by the consciousness of the forgiveness of sins, by the actual state of grace. Even Krauss (S. 127) speaks on this point, quite in the sense of the liberal theology, to which the distinction between converted and unconverted is hateful, wlien he says : " The distinction MEANING AND NATURE OF PREACHINCx 107 between those who liuve not been born again and those who have, wiiic'li is assumed ])y Stier, is an essentially abstract one, which for practical ])urposes has no justification ! " He who has not therefore yet passed that line of demarcation, who has not penetrated to the real state of grace, — and in most cases this will ap})ly to the great majority of members of a congregation, — he is still an ohjrct for mission preaching, i.e. he must be first awakened. The message, " IJepent ; be ye reconciled with God," etc., must again and again be impressed upon his heart. Hence in coiyjre(jational jyrcaching, mission preachinr/ must ever contiiiue, aicakeninrj must ever go side In/ side with edifying. And, therefore, we cannot fundamentally separate the two. If, in addition, we take specially the modern conditions of our time, the spiritual characteristic of which is, in a very extensive degree, lukewarmness, money-seeking, and ])leasure-seeking, — yes, even falling away from faith, un- belief, and superstition, — of our time, in which materialism is palpably spreading heathenism again in the very midst of Christendom, so that wide fields of ( 'hristendom, whole classes and strata of the modern civilised peoples, must, above all things, l^e Christianised again, we have in these conditions only too many of the most urgent reasons why the work of mission preaching, awakening, and con- version is by no means to be effaced from njodern congre- gational preaching ! On the same grounds we declare ourselves as also opposed to — ."). Placing the active clement in the idea of preaching hc/iiitd the purel)/ mental, which takes place in all cases where the aim of preaching is supposed to be readied in worship, instead of keeping in view, as the chief aim, the advancement of God's kingdom, which extends far beyond worship. We have seen above (p. 75) that preaching is certainly a mental process, a statement of the Church's treasure of truth. The life of (Jod, which has become personal in the preacher and in the believing community, " wants to express, confess, and bear testimony to itself " (Palmer, 8. 16). But — and here is evident the fundamented error of this vieiv — the source from which this is drawn is not the congregation talis qualis, hid the Church, i.e. the believing people of all ages : it is not the consciousness of the congregation as such, but the consciousness of the Church 108 HOMILETIC [lOO of Christ, of the children of God in the congregation, or, generally, the experience of believers. When therefore the expression of the consciousness of the people is regarded as the chief aim of preaching, the actual congregation is regarded in an ideal sense as a congregation of believers, or as the true living church of Christ. It is the latter, the church in the church, which, indeed, lifts up and keeps up the preacher ; it is from its treasure of Christian experience (as, in general, that of the believing people of all ages) that, along with his own, the preacher can draw and testify joy- fully. To those, however, who do not yet stand in the faith and love of Christ, we cannot certainly speak yet of their Christian feelings, but rather, first of all, only of their natural, sinful state. We are not to bring to their con- sciousness what is already Christian in them, because there is hardly anything of this in them yet, but what Christian understanding and experience ought to he in them. From the remnants of the moral consciousness which are still in them, from their conscience, from the animcc naturcditer Christiana, we must point out to them, by the help of the divine Word, what they must heconte. Here, therefore, the question is not so much one of an expression of their Chris- tian consciousness, as much rather of originating and im- planting this consciousness, which is brought about by impressive exhortation and conviction. But this is, then, in the first degree, an actice, extending treatment, one which directly offers salvation itself. Kiibel (" Das biblische Predigtmuster " — The Biblical Pattern of Preaching — Zeit- schrift fiXr lutherischc Theologic, 1873, ii. S. 229) says : " We confess ourselves (in opposition to Palmer) of the opinion that preaching must he an essentially active jjrocess, and that therefore its quahty, in matter and form, must be determined, in the first degree, partly by Him who has appointed it, and partly by its aim, and the latter is, in brief, to bring the hearers to Christ, and forward them in Him." It is a fatal delusion, when the congregation as such — the entire body of hearers — is assumed by preachers to be already essentially Christian, as standing in the personal possession of salvation ; and when the preachers therefore do not actively impress, but merely express, or make themselves the mouth of the general sentiment. What is the con- setpience ? That the heakers fall into self-security. MEANINfl AND NATURE OF PREACHING 100 consider their dead orthodoxy, or, in rationalistic fasliion, their outward Christian nprit;'htncss and honesty, as the true Christianity itself, and sleep on })eacefully upon this pillow ; for there no one any longer dares to touch the people on their most tender spot, where it would l)e most necessary, and there incisive preaching of repentance would l)e shrunk from as ^Icthodism and Pietism. The meaning of (•onrcrsion and flic ncrr JiirtJi, in sharp distinction fi'om the woi'ldly lite, is never brought sharply to the consciousness of the people at all. The congregational spirit becomes a confused conglomeration of h.df - Christian, half - worldly tendencies, and the kingdom of (Jod does not advance, l)ut goes back. That I call unfruif fulness. And in such preach- ing tlie inner harm even to the ■ preacher Idmself is no less great. There are not wanting examples that the Lord takes away His Spirit entirely (sometimes even suddenly) from him who, in order not to give offence, does not call wrong-doing by its riglit name; who, on account of the taste of modern times, rounds, as much as possible, the sharp cornel's of the corner-stone, and — since the fear of man is readily united with a certain vanity and desire to please — seeks by display of form, and striving after fine periods, to obtain the applause of the people and to hide from their superficial glance the bareness of matter. Self-evident though these sentences may appear to the Christian, they are nevertheless much contested. One is astonished to read, from such a personally-belie^'ing man as Palmer, the following sentences (S. 13 ff.) : — "Apostolic preaching had, like that of the missionary to-day, a real aim ; the hearer was to be moved by it to become C(mverted. Whether this can equally be made the aim of Christian preaching is questionable." And why ? Here one is, if possible, still more astonished at the reasons. Palmer says : " Our most faithful hearers are those ' to whom the gospel is precious, for whom it is truth and life ' ; those, on the other hand, to whom it ought to l:)e first made known, and proved as the truth of God, are outside, and hear us not. Hence there is nothing more absurd than to preach to those who are present siieh things as tlicy already knov\" How strange • The question is not about knowing merely, but chiefly about doing. The hearers may long have known quite well what I have to tell them as the message of Christ; but so long as they have not acted on it, so long must I 110 HOMILETIC [lOl again and again exhort them to it. The assumption, how- ever, is not at all true, that it is only those who love the gospel that come to churcli. There are always non-Chris- tians present, quite worldly people, yes, and often unlielievers and even scofters (if only out of curiosity). When Palmer further says : " The desire to comjjcl, to urge to a decision, has, in matters of conviction and con- science, something intensely distasteful, importunity rather repels" (8. 16), he not only forgets the command of the Master, " Compel them to come in " (Luke xiv. 23), which does not refer merely to heathen, or that very urgent address of Paul, which had almost persuaded an Agrippa to hecome a Christian (Acts xxvi.), hut he overlooks also the fact that the actively importunate element in preaching only repels the hearer when he feels that the speaker uiants to convince him merel/i/ -with human and artificial jjathos. This, indeed, leaves him cold, or repels him altogether ; but if he observes that the Spirit of God Hows forth from the speaker, that divine thoughts, illundnation, spiritual Hashes proceed out of his mouth, this will never repel him, l:)ut either over- come him or else inwardly convince him, even if he hardens himself. The purely mental becomes tiresome to all hearers much sooner than active exhortation ! And if Palmer does not hesitate to say that this kind of preaching which aims at c(^nversion, " which treats the hearers as ignorant heathen " (of course that is not at all its intention), is largely responsible for the antipathy to the Church, I meet him with the undeniable fact that just in those places where preaching appears most as an active i^'^'ocess, as "compelling" the antipathy to the Church is least, as in England, Scotland, America, and even in some parts of Germany ; that, on the other hand, in those places where the preacher no longer emphasises personal conversion, the churches soon become emptiest ! At the same time, it must not be denied that unskilful, one-sided " Methodists " ^ and Pietists may repel many. All great, really successful preacJiers, from the apostles to the Harms, Hof ackers, and Spurgeons of our day, have regarded their task as nothing else than an active extension and further- ing of the kingdom of God. And if any one wants, as Palmer ^ Note by Translator. — The author is here not referring to Metliodists, as the term is imderstood in England, but to a more extreme class who bear that name in Germany. MEANING AND NATURE OF PREACHING 111 seems to do, to raise a, doubt as to the result of active preaching, thousands can be prochiced who to-day acknow- ledge to the glory of (}od (not of men !) tliat, althougli previously baptized, confirmed, and not without Christian disposition and desire, they were nevertheless first awakened and converted through the instrumentality of this or that arousing preacher. No ! unfruitful iicss will remain on that side where, by artificial, but (piite unscriptuial theories, the distinction between converted and unconverted in the congregation is obliterated, and thereby the (me thing that is essential obscured in the mind of the whole congregation, and the narrow door widened as much as possible ! For it is to seal the un fruit fulness of modern prenc/iing, when it is ecen laid down as a 2)riiwiple, that it must not eompel the soids of men, must not he regarded as halieutie (Schweizer, S. 118), must not fish for souls. Oh ! how far we have gone in the theology and Church of to-day, when the abnormal, the modern state of sleepiness, the security of so many half- converted people is represented exactly as the normal con- dition — the resultless as the one true goal ! The representatives of the devotional, a'sthetic, mental conception of preaching appear, however, to have felt some- thing of the dangerous and, in its results, often fatal character of this one-sidedness. Hence the awakening, jji'actical, halieutie element is aftertcards jmrtJy admitted. Thus even Palmer comes round again, when he admits that the presentation of truth " may have now more of a didactic, and again more of a missionary character" (Hom. S. 19). Well and good, but then it is no longer purely mental, hut also ACTIVE, a process resulting from a definite purpose and directed to a definite goal. Only there remains this diflierence between us and them, that they regard this halieutie, opera- tive side as the seeondeiry one, and the mental side as the primary one, as " the root of all homiletic activity " (Schweizer, S. 119), whereas we, on the contrary, regard the former as the chief thing, because the one great aim ever remains : To produce fruit for the kingdom of God. But this requires active preaching. And that the latter conception is the true one is con- firmed not only by holy Scripture, Init also hy the history of preaehing. For where preaching became a dead form of worship without point and living operation, there, historic- 112 HOMILETIC [103 ally, the awakening element always liroke forth again : in the Eeformation time, in Methodism as opposed to the sleeping Anglican Church, in Pietism as against lifeless orthodoxy in Germany, and in the new life of faith since 1817 as opposed to Eationalism. All reasons for placing the practical factor in the background behind the purely intellectual prove to lie only apparent reasons, because tliey rest on a constant confusion of the ideal and actual congregation. That conception is condemned by the actual conditions of modern congrega- tions, which absolutely demand an active, effective grasp of the will of the hearers ; condemned by its consequences, since it everywhere proves itself to be unpracticable, — nay, even confusing, — and leading the people to self-deception and self-security. It is condemned by the history of preaching, since the very greatest and most richly blessed of preachers never preached for instruction only, but always also for awakening — never merely declarative, but in the first degree operative ; condemned ])y the present, in which so many still can testify that they liave been awakened and converted by this or that effective sermon, even though they were long previously churchgoers and church members. CHAPTER II. Personal PiEquisites fok Public Peeaching. prefatoiiy eemark. Inasmuch as these requisites are partly ethical, partly natural, partly intellectual, and paitly of external practical character, we could divide them according to these inward differences. But as they often cross one another, and in some cases cannot at all be separated {e.g. Bible study is partly ethical, partly intellectual in nature, and rests partly also on natural gifts ; the call is partly divine, partly human, and so on), we ^jrefer a more gradual division, and one which also is in accordance with the sequence of time, beginning and concluding with the most important ethical elements, and considering, in between, the elements which have proved themselves from the beginning to be necessary for the permanent activity of the preacher in a congregation. 1. PERSONAL KNOWLEDGE AND EXPERIENCE OF SALVATION, OR FAITH AND UNCTION FROM ABOVE. Since preaching in its inmost nature is a bearing testimony, and its most effective operation rests principally upon the giving of a living and spirit-filled testimony (cf. Prov. xiv. 25, xi. 30), the fundamental requisite for the preacher is the jjersonal knowledge and experience of salvation or faith in his own heart and the anointing of the Holy Spirit (1 Cor. ii. 10-16; Acts i. 8; Ps. 1. 16, 17); for without that there is no true witness of the grace of God in Christ (1 Tim. i. 13, 16; 2 Tim. i. 12; 1 Pet. i. 3); without the Holy Spirit no spiritual witness-bearing 8 114 HOMILETIC [l05 and fructifying are possible (John xv. 26, 27, vi. 63 ; Gal. V. 22 ; 1 John v. 6 ; cf. Ps. li. 13-15). The preacher whose sufficiency is not of himself but of God (2 Cor. iii. 5 seq., xiii. 5), who only as a holy man of God (1 Tim. vi. 11 ; 2 Pet. i. 21) is fitted for the precious work of the preacher's office (1 Tim. iii. 1 ; 2 Tim. iii. 17), must there- fore possess not merely a correct knowledge of saving truth, which is not enough even for himself, notwithstand- ing all development of human art and wisdom (Eom. ii. 20, 21; 1 Cor. ii. 4, 5, i. 17), but an cxpei^imental insight into it — obtained through divine illumination — into its plan and connection, its worth, its divine power and renovating operation (1 Tim. i. 15). It is only he who himself has, that can bring forth out of his treasure (Matt. xiii. 52); only he who has himself been pardoned who can preach reconciliation with confidence (Isa. vi. 5-8 ; 2 Cor. v. 18- 20 ; 1 Tim. i. 16) ; only he who is personally a believer has in his faith the true impulse, the inward truth, freedom, and joy to speak thereof to others also (2 Cor. iv. 13, 97/zei9 iriarevo/xev, Si.6 koI XaXovfjbev; John vii. 38), and besides this, can preserve in his fear of God the necessary fearlessness towards men. And it is only when the hearer hears from the preacher the voice of God (2 Cor. v. 20 : co? tov ©eov irapa- KuXovuTO'i Sc rjfMcov. cf. ii. 14; 1 Thess. ii. 13; 1 Pet. iv. 11 : ii Ti? \a\ei, co? Xoyta Qeov, cf. Matt. x. 20, and Jer. i. 9), recognises and feels the Spirit of Christ (Gal. ii. 20; cf. 2 Cor. xiii. 5), and sees in the preacher himself the personal evidence of the blessed workings of the gospel, that he can so yield himself to the power of the Word that he is thereby awakened and edified; whereas the unconverted preacher only in exceptional cases — through tlie superiority of divine truth over human error (Eom. iii. 3, 4), and through the divine wisdom wliich can even use the evil for good — will produce a blessing (Matt. xii. 30 ; Sir. xv. 9—12; cf. Braun, The Conversion of Pastors and its Importance for the Efficiency of their Office, 1885). PERSONAL REQUISITES FOR PUBLIC PREACHING 115 Many luodern homiletes touch this princi])al ])oiiit only cursorily, in contrast with the older ones (Kanibach, cf. the preface to his Praer. Horn.), who insist on it much more seriously. They may expand the rules of art in their lengtli and breadth ; but that which from ancient times till now chiefly makes the preacher a preacher of God, his personal state of grace and the Ti/sD/xa ©roD thus acquired, this is onli/ mentioned in passing as self-evident. They do not care t<> touch the conscience, and at all cost avoid the appearance of turning the lecturer's chair into a pulpit ! That is a bad forbearance ! Hence it comes that to-day Innumerable youny homilists in Germany fJiinh that they can equip themselves for the preacher's calliny vnth a certain measure of acquire- ment and facility, and especially with homiletic rules learned off, and thus enter on the most responsible of all offices without being inwardly ipuilified f(jr it ! A great prophet, before he began his work of witnessing, had once to cry in deepest spiritual anxiety before God : " Woe is me, for / am undone, for I am a man of unclean lips" (Isa. vi.), and another prophet once sighed, "Ah, Lord God! l)ehold, I cannot speak, for I am a child " (Jer. i.) : nay, even on the holy apostles silence was enjoined, until the day of Pentecost was fully come, and they were endowed with power from on high ! Stier is one of the few homiletes who lay the greatest stress on the inward maturity. He says, amongst other things (p. 6 seq,, 185 seq.) : " He who preaches can and must always be only tlie man irho has had the new hirthfrom God. That is the most inward fioida mental axiom of all genuine Kerylfic,^ which modern homiletic has only too often lost ; upon it alone can the whole building of a com- mission, valid before God, to preach His word, be built, and it must l)e, down to the very smallest detail, the soul of all directions to be given on the subject." And it is equally true what Stier further says : " It is a very evil thing that in the place of the yift of grace for the preacher's office a scholastic homiletic has arisen which assumes — i.e. sets to one side — faith : for only he could formerly preach to whose seeking faith it was really given of the Spirit ; but nov/ very many who could not, out of their own heart of hearts, l)efore the eyes of the Lord who is to be feared, speak three words in His name to a congregation, corcr this defect with ^ Kenjklik (fr. Kripvaaelv) = science of preacliiaj,'. [Trans.] 116 HOMILETIC [l07 their artificial product, as the theologian covers his unbelief with his orthodoxy. Oh, how one would like to cry to candidates for the ministry and to those ordained : Beware of the strange woman (rhetoric) wdio flattereth with her lips (Prov. vii. 5) ! Beware of the merely human art of 2)'}'cachin(j, and he careful to avoid the idea of being able to preach out of your own resources, with your fine voice and clever speech ' Ah, even if many a one could not preach so well in this way, it would be much more desirable that he learned it in the right way ! " An unconverted preacher is a combination of the most unnatural elements. He is like a blind man placed in a chair of optics, who has to describe light and colour and the laws of sight, and vet is himself in total darkness (Spurgeon, " Nisi spiritus sanctus intus sit, si doceat, doctoris lingua extus in vanum laborat " (Gregory the Great). The classical work of Eichard Baxter, The Ecfornicd Pastor (German, " Der evangelische Geistliche," Stuttgart, 1837), is highly to be recommended. There, inter alia, we read : " It is a fearful thing to be an unsanctified professor, but much more to be an unsanctified preacher. Doth it not make you tremble when you open the Bible, lest you should read there the sentence of your own condemnation ? When you pen your sermons, little do you think that you are drawing up indictments against your own souls • When you are arguing against sin, that you are aggravating your own ! . . . Oh miserable life ! that a man should study and preach against himself, and spend his days in a course of self-condemning .' A graceless, inexperienced preacher is one of the most unhappy creatures upon earth: and yet he is ordinarily very insensible of his unhappiness ; for he hath so many counters that seem like the gold of saving grace, and so many splendid stones that resemble Christian jewels, that he is seldom trouljled with the thoughts of his poverty ; but thinks that he is ' rich and increased in goods and stands in need of nothing, when he is poor, and miserable, and blind, and naked.' . . . Oh, what aggravated misery is this, to perish in the midst of plenty ! — to famish w^ith the bread of life in our hands, while we offer it to others, and urge it on them ! " In dealing with the Word of Life, one's own life should never be separated from this Word, if the latter is to prove PERSONAL RP^QUISITEft FOR PUBLIC PRKACHlNCi 117 itself truly liviiiy; and ('lUcacious. Hence the lirst comlition of all work that is lo be blessed is personal experience of salvation and conversion. Hence the anointing of the ■/iroji/u'fH with the Holy Spirit, the conversion of the npodles from " Depart from me, for I am a sinful man, Lord," down to Pentecost ; then first could they bear living testi- mony. " Ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto Me unto the uttermost part of the earth" (Acts i.). This remains to the end the only true order. Bengel says : " A candidate for the office of the Pro- testant ministry should be al)le to show, on his induction into his calling, his certificate of s})iritual birth," because an unconverted preacher cannot pray, and is therefore in his office like a bird with only one wing. It is a fact that success depends in the first degree upon the measure of the preacher's unction ; when one receives a rich measure of new spiritual power and preaches the same truth in the same way as before, often hundreds are converted, whereas previously all was dead. The Spirit cpiickeneth. Even the ancient rhetoricians knew " that it was not the rules of art which produced the most convincing oration, but a person- ality identified with the truth of the subject " (Nitzsch, S. ."'4). Pectus discrtos facit. This is doubly true of the testi- mony of Christian preaching. For in order to bear true testimony it is recpiisite to be able to draw from one's own inmost experience. Hence a person is required who is thoroughly imbued, filled with divine truth, who has experi- enced in his own fiesh and blood that which he is to speak. A merely intellectual apprehension of the subject in spiritual things is extremely inadequate for the speaker, for it is involved in the nature of these spiritual truths that one only learns to understand them thorowjhly hy yielding himself to them, following them, and thus experiencing them in their saving power. And as this is necessary for bearing testi- mony, so also it is necessary for the obtaining of the Spirit, without whom there can be no S})i ritual Ijegetting, no living fruit can be produced. Hence, therefore, the true operation, the blessed fruit, is so often wanting. How is God to bless a preacher who con- tinually misuses His name, because he bears it on his lips without faith, without true reverence ? Or how is such a preacher to ask for a blessing, if he is no child of God, and lis HOMILETIC [108 therefore cannot offer prayers that will be heard ? The secret of blessmg lies in this, that a complete personality tilled with God and the Spirit, who has himself staked his all for the cause, works like a spell upon others. If God alone were to preach, without human intervention, we should stand astounded and startled : we could not hear it, like Israel at Sinai. But if the hearer hears man alone preaching, without at the same time recognising in him the Spirit of Christ, he feels himself as a fellow-Christian on a par with tlie preacher, and the sounding hell either remains ineffectual, or else end^itters the hearer if it discloses to him sins from which the hearer knows the speaker himself not to be free ; or the sermon becomes a sort of advocate's attempt at per- suasion, — clever words, through which the cross of Christ is easily made of none effect (1 Cor. i. 17, ii. 4, iv. 20). How, then, shall preaching l)e done ? God — God's Word and Spirit — produces fruit, is the operative force ; but God through man. In other words : It is the man anointed with the Spirit, 3;' ou ©so? 'zapay.a'f.aT, the swjipyo; ©soD, who speaks Xoyia 0sou, the personal truth and evidence of the truth proclaimed, who produces fruit, who involuntarily awakens sympathies in all who are still receptive, who makes all the nolder chords of the divine plan echo in the hearer, because the latter feels that the preacher has staked himself, his whole life, his future on the truth of that to which he urges others. Hence Pro v. xiv. 2b (correctly translated), " Only a true witness can win souls," and xi. 30, "A preacher in God's wisdom wins souls." He who will conquer otliers must himself he conquered by Christ ! It is related of Origen (see Nebe, GeschieJtte dcr Predigt, i. 11), that being once on a passing visit to Jerusalem, and pressed to preach hj the pastor of the place, he opened the Bible and read the passage Ps. 1. 16, 17, "But unto the wicked God saith, What hast thou to do to declare My statutes, or that thou shouldest take My covenant in thy mouth, seeing thou hatest instruction and castest My words behind thee ? " Then he sat down and burst into tears, and the whole assemblage with him. That was the whole sermon. Would to God that to-day there was weep- ing at the sight of this text, where it is needed, in churches and in studies. Then the Church of Christ would be free from her greatest danger, her most serious evil — from unconverted and half-believing preachers. PERSONAL REQX'ISITRS FOR I'URLIC PliEACHINC 110 One nthcr ([uestioii meets us here: Cuu ;iii uiicoiiveiLed man win souls in certain circumstances or not at all ? Certainly one who is striving after tlie full possession of faith may ]>reach, even though lie still has doul)ts on some points in his intellectual consciousness. He is not there- fore a hypocrite, but it is true what a Herrnhut man once said to John Wesley : " Preach faith until you have it, and then you will soon preach it hecause yon have it." But on fundamental points he shoukl certainly have already come in his own mind into the light and to a firm conviction. " I believe, therefore I speak." 2. TEACHING GIFT AND IIOMILETIC TRAINING. As Christ Himself, even though in unique fashion, was specially anointed and equipped for His office (Ps. xlv. ; Isa. xi. 2-4, xlii. 1, Ixi. 1; Dan. ix. 24; Matt. iii. 16, etc.), and next to Him the prophets and apostles (Jer. i. 9 : Acts i. 8, ii. ; 1 Tim. iv. 14, etc.), so to-day for the public preacher- — the StBaKTtKO'i (1 Tim. iii. 2 ; 2 Tim. ii. 24), who shall be able to teach others (2 Tim. ii. 2) — in addition to the personal experience of salvation, a special gift of tcach- imj, a spiritual aptitude or skill in teaching, is requisite, through the bestowal of wdiich God fulfils and declares the sovereign right of His choice for this calling (Jer. i. 5 ; 1 Cor. xii. 6, 11 ; 2 Cor. iii. 6 ; Eph. iv. 7, 8; cf. Eom. ix. 21) — a gift, the want of which, moreover, can never be supplied by diligence and study (Jas. iii. 1 ; ^ cf. 1 Cor. xii. 28). But this gift must not merely be awakened and cultivated (1 Tim. iv. 6, 14; 2 Tim. i. 6 ; cf. 1 Thess. V. 19); in order that the preacher may be instructed unto tlie kingdom of heaven (Matt. xiii. 52), — not a novice (1 Tim. iii. 6), but rich in all manner of knowledge and experience (Acts vi. 3 ; 1 Cor. i. 5, xii. 8 ; Phil. i. 9), — in order that he may be aljle to expound the Scriptures in all their many-sidedness and in a healthy spirit and apply 'The author's reference is to Luther's version, with which our R. V. corresponds: " Be not many teachers." [Trans.] 120 HOMTLETIC [lin them in their inexhaustible fuhiess ever in new and worthy ways to the circumstances that arise (2 Tim. i. 13 ; Tit. i. 9 seq., ii. 1, 7, 8 ; 2 Tim. ii. 15, iv. 2 ; cf. Ps. Ixv. 10), it must be sustained and improved by continuous studies^ — ■ partly (as a rule) by a somewhat long general intellectual culture, abreast of the times, partly by a special course of theological and homiletic culture, which widen the horizon of the preacher so that he may adequately respond to the various demands upon him, and become all things to all men (1 Cor. ix. 19-22, xiv. 3). This second requisite presupposes the first ; for as Erasmus {Eccles. i. 4, 5) finely remarks : " Qui cupit juxta Paulum esse hiha%rrA.dg, det operam, ut prius sit Qiodidazrog (1 Thess. iv. 9), i.e. Divinitus edoctus." A gift of teaching may indeed be imagined without true faith, but not a spiritual one, and one that will really bring forth fruit, because in spiritual things the right knowledge, which is above all essential to teaching, cannot be separated at all from the personal experience. The early Christians only received the charismata after their conversion. Moreover, every gift is not a teaching gift, not even every spiritual gift. " There are diversities of gifts," even though there is one Spirit. Here, then, the proof is necessary ! The spiritual gift of teaching is not merely the gift of clear comprehension, of living, intelligible statement and exposition of the Christian faith, combined with a certain facility of placing oneself at the standpoint of others, but also the capacity to penetrate their true needs, to have always the right word at hand for the circumstances that arise, and to apply it in forcible yet worthy fashion. This is something special, not common to all, but bestowed by God, after His choice, for the special purpose of the teacher's office. Hence it is just as wrong not to use the gift, when it has once heen bestowed, for the common benefit, as to try to force it or to feign it, where it has not been bestowed, to the common injury. How often have these simple truths been ignored down to our time ! How often the attempt is made by work and study to purchase and to force spiritual gifts, and it is often discovered too late, to one's own hurt and that of his hearers, that a false course has l)een taken. How many used formerly to press into this office for external reasons, for the sake of honour or a PERSONAL REQUISITES FOR PUBLIO PREACHINC 121 more speedy maintenance, without having questioned tliem- selves as to any divine indication, as to the s])iritual gift of teaching, as if it did not stand written : " My brethren, be not many teachers, knowing that we shall receive lieavier judgment." In such cases tlic fronoK/oHH rrK^xmsihi/if)/ of this office is forgotten — a responsibility which almost seems to crush an apostle (2 Cor. ii. 16): "Who is sufficient for these things ? " It is possible for one with the most earnest diligence " to devour tlie marrow of the best writings and to read innumerable books, and yet in relation to s])iritual capacity for teaching to remain as lean as Pharaoh's kine after they had eaten up the fat ones " (Bishop Sanderson). There remains a divine gift, and it is a specific which nothing else can replace. No office without inner call, no yj>76tia (ordination) without -^dpisijM. ! But, on the other hand, the divine gift does not do away with human industry, but denuxnds it. Culture, general and theological-homiletic is essential. Thus the horizon is ■iridcned for all spheres of life. We learn to understand the historical events of our own time better in the light of the world's history and the history of the kingdom of God. We are more on our guard against one-sidedness and confusion in the exposition of Scripture. Besides, theological training is a key to the richer opening up of holy Scripture, so that the meal in the barrel is not exhausted even with much preaching, but something new is always being added to the old. Wesley once wrote to a pastor : " Your talent for preaching is not growing; it is quite the same as it w^as seven years ago, because you do not keep up your studies. It is lively but not deep, without variety, without a more expanded range of thought. Without daily study, medita- tion, etc., you can never be a deep preacher. He who does not daily study and pray, remains a shallow preacher." The demands on a preacher in our time are becoming larger and larger. The educated person will only submit to one who is educated ; as soon as he sees that he is ahead of the preacher in culture, he readily thinks that he cannot learn any more from him in spiritual matters. 122 ' HOMILETIC [112 o. DIVINE-HUMAN CALLING. For the ministry of the Word in the congregation the preacher, even if already converted and equipped with the necessary teaching-gift and culture, requires to-day a special call, an official authority. This is — (a) Divine. — As Christ Himself appealed to His being sent from the Father (e.g. John viii. 16, 42; Heb. v. 4; of. Isa. xlviii. 16, Ixi. 1 ; cf. Matt. vii. 29), and the prophets (from Ex. iii. on) and apostles (John xx. 21 ; Acts iv. 19 ; cf 1 Cor. xii. 28) appealed to their immediate divine commission as divine authority in face of the world (cf. especially the introduction to the Epistles of Paul from Eomans i. 1 on, especially Gal. i. 1 ; cf. Eph. iii. 2 ; 1 Tim. i. 12 ; 2 Tim. i. 11, etc.), so to-day no one should enter the preacher's office unless he is sent (Eom. x. 15; cf. Matt. ix. 38), and knows himself to be an ambassador of Christ (2 Cor. V. 20). This, however, only in the sense that the preachers are divinely authorised to perpetuate the pro- dmnation of salvation, not as priestly successors of the Mediator, nor as men of the personality of the apostles, who were sent directly by the Lord, and whose position (as living foundation-stones in the temple of which Christ is the corner-stone. Matt. xix. 28; liev. xxi. 14) remams a unique one in the divine economy of grace. Hence the continuance of the apostolate in the sense of a hierarchical chain of apostolic successions is as unscriptural as it is inherently unjustified and unhistorical. The divine call- ing and commission of the preacher is, rather, only seen, 'partly in that special spiritual gift of teaching, the preaching charisma bestowed by the Lord, partly in the sincere, inward desire, free from self-seeking (1 Thess. ii. 4-9 ; Acts XX. 33; cf. Phil. ii. 20, 21), to dedicate himself to the distinct, clear impulse and leading of the irvevna, to the witness-calling and nothing else (2 Cor. v. 1 4 ; 1 Tim. iii. 1 ; Jer. xx. 7) ; partly also in outicard appointments and indications on the part of the heavenly Chief PERSONAL REQUISITES FOR PUBLIC PREACHINC 12^) Sheplierd of tlio Cliurcli through His representatives on earth. If we liokl fast tlie necessity of this inward divine call as the deepest foundation of tlic ofiice, and irit in the Acts of MATERIAL AND CONTENTS OF THE SERMON 137 tlie Apostles. Upon these fundamental facts and the doctrinal tcacJdngs of Christ whicli accompany them — about the hingdom of God and the conditions of entrance into it, about God the Father, about Christ's own jfcrson and the Spirit, about sin and rcdcmjjtion, about the toay of salvation and the free grace of God, about repentance and faith, con- version and regeneration, about the necessity of sanctiflcation, the certainty of the judgment to come, the coming of Christ and the future establishment of His Kingdom — Christian preachhig must be built as its indispensable foundation, if it is not to cease to be scriptural and evangelical. For tlie specific novelty and distinction of the subject of Chris- tian belief is the new relationship of men to God in grace and peace, brought about by the person and work of Christ — the fact of the world's redemption and reconciliation through Christ as the only way of salvation. To the less imjwrtant facts, on the other hand {narra- tives of the second rank. Palmer), belong those passages of the Gospels, which under certain circumstances might be lacking without altering essentially the substance of our faith, and which therefore, in and for themselves, were not in the same way necessary to the work of redemption, although even they rellect the glory of the Son, e.g. the dedication in the temple, the flight into Egypt, the washing of the feet, some of the miracles of healing, etc., and also those discourses, the understanding of which is not aljsolutely necessary to the attainment of salvation, and which, because they were usually called forth by special circumstances, do not admit of such universal and direct personal application as the former (e.g. Matt. xLx. 11, 12, xix. 21 ; Luke xii. 11, 12 ; or Matt. xvii. 20, etc.). The essential part of Christianity is objective: Christ Him- self, and the story of salvation proceeding from His Person ; faith in Him, as salvation made manifest, the experience and application of tliis story of salvation in our own licarts. Christianity wants to lead men back into God's fellowsliip on the ground of the redemption and reconciliation, which have 138 HOMILETIC [127 been accomplished hii Christ ; it denies that any other way leads to this goal bnt the grace of Christ — " / am the Way." Acts iv. 12 : " Neither is there salvation in any other." This is the specific novelty, and consequently the heart and centre, of the whole teaching of Christ and the apostles ! If, then, Christ is the centre of Christianity, it follows for us that the fundamental material of Christian preaching is formed, before all else, by those writings whicli describe Christ's living and dying — the Gospels. The Scriptures are, at the same time, not equally a source of material for preaching; one will preach more frequently from the Gospels than from the Apocalypse, from the Psalms than from the Book of Esther. Luther's saying holds good here : " This is the true touchstone, to see whether the books of Scripture treat of Christ or not, since all Scripture points to Christ." No book, however, so treats of Christ as the Gospels ; hence they are, above all else, the mine for homiletic material. It was therefore not quite logical of Luther (and after him a great part of the Lutheran Church) that, notwithstanding the above canon, he gave the preference to the Epistles above the Gospels. In his Kirchenpostille (see a Christmas sermon on Titus ii.), Luther says, for example : " In the Epistles of St. Paul the gospel is clearer and brighter than in the four Evangelists." And this preference is easy to understand, because the doctrine of justification is not expressed in the Gospels in such definite dogmatic form, and therefore this dogma cannot be so easily developed ou their authority. So also even Claus Harms (PraMlsehe Theolorjie, i. S. 6) tries to deny that the Gospels are more suitable than the Epistles. And Spangenl^erg says : " Of the kernel of the gospel, the death and blood of Jesus, the Lamb of God slain, and all that flows from and depends on this, there is not so much to be found in the Gospels as, for example, in the Epistles of Paul." This, again, is explained by the dogmatic speciality of the Herrnhuters, their well-known preference for the theology of blood and the cross. But this must not confuse us into refusing to give the first place to the Gospels, although in many places in the united National Church of Prussia the E2:»istles are read before the Gospels, which we cannot recognise as the right order. For the Epistles are themselves an exposition, expansion, a sort of sermon on the facts of salvation, and hence those MATERIAL AND CONTENTS OF THE SERMON 130 books whicli actually contain the history of those facts must be their foundation too. If, however, we consider in a book whether it treats of Christ, so also must we distinguish ivithin the Gospels hehoeen f/ie essential and less essential, the central and that which is accessory. It may, indeed, be said : In the gospel everything hangs together, nothing in it is unessential. Certainly. In the case of the world's Eedeemer, even the smallest deed is important; in the mouth of Him who is the Truth itself, even the smallest utterance is significant and weighty for all time. We should not like, for example, to miss any of His miracles ; for each one manifests the glory of the Son of God, and is therefore strengthening to faith. In the whole of the narrative of salvation we dare not lose anything ; and it is certainly not without a Divine Providence that it has happened, that just this and that have been preserved for us. But the very fact that all the deeds and sayings of our Lord have not, hy a long way, been 2^'i'cscrved, that the apostles and disciples in their records made selections from the mass of recollections and traditions (John xx. 30 : " Many other signs did Jesus, which are not written in this book " ; xxi. 25), shows that the apostolic age itself knew how to distinguish between essential and less essential passages. The former w^ere afterwards emliodied in the Credo. The latter found no place in it. The former are those to which the Scriptures point over and over again, forwards and backwards, which are always recurring or assumed in the teaching of the apostles— the birth, death, and resurrection of Chri^st and His sending of the Spirit. These, then, are tlie constituent elements of our faith, the foundation pHlars, which would remain standing even if the other portions were wanting, and the belief of which would be sufhcient for salvation, even if the rest remained somehow unknown to us. But the latter are such as would be quite useless without the former, and tlierefore in their homiletic treat- ment always presuppose the former as their foundation, and which prove themselves less necessary to the ivork of redemption hj the fact that — especially with regard to teaching utterances — they admit of no such gcncred personal approp)riation as the central truths of salvation. For examples of the first class, see Palmer, G Autl. S. 103 seq., and of the second, S. 134 seq. 140 HOMILETIC [l28 (,Q) niSTOKY AND TEACHING OF THE APOSTLES. Although narrating no essential facts of salvation except the ascension and outpouring of the Spirit, the Acts of the Apostles, with its description of the mother church, of her founding and development, with accompanying signs and works of salvation, of her inner warmth of life and self-purification (Ananias, etc.), of her sufferings and per- secutions, of her mutual understanding in case of doctrinal differences in the spirit of truth and love (Acts xv.), of her missionary zeal, especially as embodied in Paul — with its examples of fidelity to the faith and preaching power on the part of the apostles, is so rich both in the Petrine and Pauline sections in primitive manifestations of the life of the Christian community in all its activities, that it has at all times yielded an inexhaustible mine of homiletical material both for mission and congregational preaching. The apostolic Einstlcs, as the first and freshest exposition of the fundamental truth of the gospel, and as the develop- ment and enrichment of the same by the Spirit, who was to lead into all truth (John xvi. 12-15 ; cf. 1 Tim. iv. 1), are at once model and material for homiletic exposition and application. As a statement of doctrine by the first Spirit- anointed witnesses, as the earliest application of the gospel proceeding from the deepest knowledge and experience of salvation to already formed congregations, they contain both in their didactic parts, built on the clear ground of the gospel or special revelations of Christ (from which some rather subjective views are to be separated, as Gal. iv. 24 seq. ; 1 Cor. vii. 12 seq., "say I, not the Lord"; Jude 9), in the development of the doctrine of Christ's work and the application of redemption, of the doctrine of sin and grace, faith and justification (cf. the essentially soteriological epistles to the Ilomans and Galatians), of the high-priesthood of Christ (Hebrews), of the Person of Christ (cf. the essen- tially Cln-istological epistles to the Ephesians, Philippians, Colossians), of the Church and congregation, their spiritual MATERIAL AND CONTENTS OF THE SERMON 141 life, their inLcrnal order and discipline (ef. tlie (^Rscntiiilly ecclesiastical epistles to the Corintliians and the pastoral epistles), of their relation to the Old Testament past (cf. Galatians, Hebrews, James), of their relation to tlie present (the three epistles of John), and to the futur(^ iij) to the end of the world (the two epistles of Peter, Jude, and the essentially cschatological epistles to the Thessalonians), and generally in everything which helps to the clearer definition of the faith in opposition to errors of a judaising or pagan- ising kind, and in their liortatory or j^'i'adical sections for the various offices, positions, and members of the churches (cf. especially the pastoral Epistles) — a rich, important, and, for application to the circumstances of our Churches of to-day, a very specially appropriate store for homiletical treatment. On the other hand tlie Ajwcalypsc, tliat prophetic history wdiich shows us in panoramic fashion the world's development, down to the world's end, — however much in its opening vision, in the seven letters to the Churches, partly also in the middle })arts (chaps, iv. and v. ; vii. 9-17 ; xii. 10, 11 ; xiv. lo), and especially in the conclud- ing visions of the end of the world and establishment of the kingdom of God (chaps, xix.-xxii.), it supplies contributions for tlie text of a sermon which are incomparable and in- dispensable of their kind, — in its interA'ening visions, on the chronological exposition of which there is still so little un- animity, is homiletically applicable only with the greatest care and discretion with regard to particulars, and wdth conscientious holding-fast of that which stands assured according to the teaching of other prophetic Scriptures, and especially in accordance with the statements and prophecies of Christ Himself. The Epistles are especially instructiA'e for the homilist in this respect, that they so beautifully coml)ine as a rule with each do(jmatic, dulaetlc section a practical Iiortatirc one. Both must mutually support and help one another. Eor this reason the Epistles are such an inexhaustible mine for homiletic use, even if they do not quite touch the depths 142 HOMILETIC [130 of the discourses of the Lord Himself, of which this is the incomparable glory, that the didactic, dogmatic, practical, ethical and hortatory are united with such wonderful depth, simplicity, and naturalness, that each of hi>i utterances always comhines these elements, an ideal which the homilist and cate- chist must study to strive after with all his energies. With regard to the Bevelation of John, the middle part of it is more appropriate for exposition in an intimate circle, and perhaps for Bible-readings, than for the chief sermons on Sunday. We are indeed freely asked by good but curious people to preach on the Beast in the Apocalypse, the Millen- nial Eeign, and so on, but this is for the most part only pious prying, which, if one were to yield to it, is not contented, but rather begins to feel itself really aroused. If, however, anyone washes to do this, and perhaps preach through the book on Sunday evenings or at the week-day service, let it be done with moderation and prudence. Even in the case of a man of great spiritual power and much insight into the kingdoms of both nature and grace — Otinger — it happened that he prophesied from the pulpit with great confidence much that has never taken place, which of course can only do harm, even to sermons that are not Apocalyptic. At the same time, as a hook of comfort in times of trouble, and cf %uarning for times of declension, the Kevelation is, in the parts specified, incomparable even for homiletic use. It may be further asked whether, as we use the history of the kingdom of God down to this completing end, we should not also make the history of the Church in general a subject of preaciiing. George Gessner of Zurich published sermons of this kind in 1818-1820 : SchicJcsale dcr Wahrheit uiitcr den Menschen oclcr Prcdigten iibcr die HaiXptzugc dcr Geschichte des Christenthums his auf die Reformation [" Des- tinies of Truth amongst Men, or Sermons on the Leading Features in the History of Christianity dow^i to the Eefor- mation "]. There are also Couard's Sermons : Das Lcben dcr Christen in den drei crsten Jahrhundertcn [" The Life of Christians in the three first Centuries"], Berlin, 1840. But we shall see below that a definite Bible text is indispensable to evangelical preaching. For edifying illustration of a Scripture text, the history of the Church, the life of the Eeformers, etc., yes, God's working generally in the history of the world, otters material enough for the homilist, Ijut to take a portion of non-biblical history as the foundation of a MATERIAL AND CONTENTS OF THE SERMON 143 sermon and thus to lift it into the rank of a text wliieli is ex})anded and applied, y'-s contrary to the Lord's command to preacli the gospel, and is nnnccessaiy, even when nuich ])i'eaching is done. The history of the kingdom in the holy Scriptures contains, in fact, material enough and variety enough for all congregational circumstances and conditions of lite, and l)esides offers a margin in which materials from Church history (es})ecially on festivals of the lleformation, memorial days, etc. etc.) can be largely interwoven. (7) THE OLD TESTAMENT AND THE ArOCRYniA. Even of the Old Testament the general rule holds good, that no book found in the Canon is a priori to be excluded from the selection of texts ; but the selection is here limited more than in the New Testament, by the rule that at the very outset the difference in the times and in the divine economies of redemption must he car ef idly observed, and the permanent is to be distinguished from the temporal. Thus there are events which "lie close to the most external boundary of the sacred history" (Nitzsch, S. 71), e.g. passages in the Book of Judges, the history of Samson and what is connected with it (chap, xiii.-xxi.), in the Book of Esther, also in Ezra and Nehemiah, and, further, peculiarities which are only of importance for the Mosaic legislation, or which cannot be at all horniletically treated without arbitrary allegorising (e.g. the register of the camps in the wilderness, several genealogies, etc.), or even narratives of offences against morality, the public treatment of which is forbidden both by moral good sense and regard to human weakness. These are not suitable for texts, whilst for the didactic and prophetic books the limitation holds good (as for the lievelation of John), that passages on the actual meaning and interpretation of which there is absolutely no unanimity as yet in the Church (e.g. " The Song of Solomon," and many prophetic sections, especially in Ezekiel and Daniel), cannot be applied as texts for preaching without " a certain amount of error " 144 HOMILETIC [132 (Nitzsch), and that, generally, all passages should be con- sidered from this point of view, whether tliey hxathc a truly hiblical spirit, helpful to the progress of ix'velation, and relating to the coming salvation, or, on the otlier hand, remain hard bound in the particularistic limits of Old Testament conceptions {e.g. the imprecatory Psalms xxxv.. Hi., Iviii., Ixix., cix., cxxxvii., and similar passages). It is not, however, a good sign that, especially in Germany, partly as the result of the lectionary compulsion and also of the Schleiermacher spirit of distaste for what belongs to the Old Testament, evangelical preaching turns less and less frequently to that part of Scripture. Never- theless the Old Testament is essentially a history of redemption, consisting of a series of divine revelations in deed and word, whose value and importance, especially in regard to the words of prophecy, by no means ceases with the fulfilment of its principal contents by the appearing of Christ. The complete connection of the history of the kingdom of God, of the progress of revelation, of which Christ is the Alpha and Omega, cannot be understood without the statements of the Old Testament on ^w/merttZ history, without those sublime pictures of human history (Gen. iv.— xi.), without the types of New Testament salvation contained in the law, the history, and the prophets. Hence, therefore, the New Testament in its complete meaning, looking forwards and backwards, cannot be fully turned to account homiletically without our being absorbed in the Old, while, on the other hand, it is only in the light of New Testament fulfilment that the depths of the Old Testament revelation in history and doctrine are fully revealed for evangelical preaching, which, " no less than Christian poetry, requires the material of the prophets and the Psalms in order to contemplate and individualise with vivid power the thoughts of the gospel " (Nitzsch, S. 72). Specially appropriate for homiletic treatment are all utterances of God in wliich, from patriarchal times, He MATERIAL AND CONTENTS OF THE .SERMON 145 proclaims Himself to His people as Deliverer, Father, Sliephcrd, and ircljicr ; the Decalogue ; the Messianic 2'>rophccies, especially those sections of Isaiah that treat of the righteous servant of Jehovah which bring into prominence the human side of the Mediator ; and also the prophetic descriptions of the Church and of the New Testament conditions of God's people down to the new heavens and the new earth {c/j. Isa. Ix.-lxvi. ; Jer. xxxi. ; Ezek. xxxiv. and xxxvi. ; Joel ii. and iii., etc.). Besides this objective individualising of the biblical-evangelical conception and expectation of salvation, a remarkably rich and grateful material for homiletic treatment is afforded by the sul- jectivc contemplation of it, the description of the inmost personal life of faith, as expressed in the praise and supplication, lamentation, vows, and thanksgiving, especially of the Psalmists (particularly so in the penitential Psalms ; and also in Ps. xxii., xxxvi. G— 11, xxxix. 5—13, xlii., xliii., xlv., Ixxiii., xc, cxviii. ; the songs of degrees cxxi., cxxvi., etc.). So also from the Proverbs of Solomon, an exposition partly on the more speculative, partly on the practical, homiletic, and didactic side, can draw varied nourishment (cf. Bindemann, Die Bedeutung dcs Alien Testaments filr die christliche Precligt [" The Importance of the Old Testament for Christian Preaching"], 1886). As in the case of the New Testament Scriptures we have to consider whether they treat of Christ, so in those of the Old Testament the question is whether a genuinely biblical spirit, if not directly ^lessianic, yet helpful to the jyrogress of revelation, pervades thrm. This is the principal criterion. That, accordingly, many passages are not homiletically applicalile, is self-evident for everyone who recognises the difference between the universality of Christianity and the particularism of the Old Testament economy. At the same time, it is undeniable that under this particularistic cover- ing, necessary for that time, a Arrnel of eternal, universeil application lies concealed, which, wherever it is perceptil)le, may be homiletically applied, and enriches in no small degree the textual material of Scripture. We shall indeed 146 HOMILETIC [134 fiud, to mention the most central point, that in particular the holiness and grace of God arc not yet rccdly hrowjlit together, as indeed tliey could not yet be ; that between these two boundary and characteristic marks of divine revelation and activity the whole history of the people, like the life of tlie individual believer, fluctuates to and fro ; and that also the picture of the Eedeemer, although almost all its individual features are prefigured prophetically or typically, is pre- sented to us in single and detached portions, and only " on the highest pinnacles of prophetic insight is a complete whole to be seen" (Palmer, S. 186). The knowledge and expectation of salvation is everywhere individualised, and we must not expect to find in these individual features the complete fulness of the New Testament revelation exactly as if it was already fully contained there, as if we only required to develop it from them, but we must supplement and fill up these somewhat alirupt outlines by the central conception of salvation contained in the New Testament. The Old Testa- ment platform of revelation must certainly not, therefore, be over-estimated in its importance for Christian preaching, but its actually existing limits are to be recognised. There is, however, in Germany much more necessity rightly to urge incachcrs to the homiletic nsc of the Old Testament, than to warn them against the excessive applica- tion of it, as was for a time the case in England. By many German preachers the Old Testament is almost never used as a proper text for the basis of a sermon, but at the most, single passages are quoted from it in the course of the sermon. Hence the striking ignorance of the Old Testament among our people, even among the educated. The neglect of the Old Testament in the case of many preachers arises partly from the compulsion of the lectionary, especially in Wiirttemberg, where the Old Testament is almost never preached from on Sunday, partly also, no doubt, from the influence of Schleiermacher, the many high excellences of whose sermons do not cover the defect which resulted from his distaste for that which belonged to the Old Testament. The consequence of this neglect is, however, not merely that ignorance on the part of our people, but also in the case of many preachers, a certain monotony and. uniformity in their preaching. By not using the Old Testament they deprive themselves of a mass of colours and tones, which in MATERIAL AND CONTENTS OF THE SERMON 147 cerlain circuimstanecs migliL lend much freshness and \dtal warmth, and especially more variety, to their style of ])veach- ing. Yes, tlir homUrtie cxjwsitioi of the JVcw Trsiamrnf i/sr/f sKjfcrs injiu'ij thrrchji, because, without being imbued with the knowledge of tlie Old Testament, it lacks the complete sur^'ey of the history of redemjition as a whole, of the gradual dcvelo])tnent of salvation, anil the infinite wisdom of God in the education of humanity. And yet what a rich mine this is for homiletic applica- tion ' How rich is the history of Abraham, of Joseph, of Israel from the Exodus from Egypt on, of Moses, of David, of many of the prophets from Samuel to Jeremiah, in features which can l)e turned to account homiletically in the most fruitful way, which are particularly suitable for consecutive treatment in week-evening addresses or in the sermons of .Sunday afternoon or evening ' How kindly, for example, just at the iDeginning of the march through the wilderness, is the somid of the gospel of Mara, " I am the Lord that healeth thee" (Ex. xv. 26). How inexhaustible in texts is the trcasurc-chamhcr of the Psalms. Let us take, for example, that little "nightingale among the Psalms," outwardly so insignificant and yet so melting in its tenderness — the 23r(l — " The Lord is my Shepherd," this angel of comfort which for 3000 years has poured into countless wounded hearts a healing oil and breathed an inward peace, or that solenni majestic 90th Psalm, which, like the sound of a bell, shakes our soul on New Year's Eve, " Lord, Thou hast been our dwelling-place in all generations. Before the mountains were brought forth," etc. ; or those tears of penitence and sighs of David in the 51st Psalm, which still in our day put the right words upon the lips of innumerable sinners when they approach God with burdened conscience ; and many other such. How great is the variety in these subjective aspects of the life of the Old Testament believer, as in tlie objective descriptions and prophecies about the people of God and the coming redemption ! Among the literature of Old Testament sermons, which is at last beginning to be somewhat richer in Germany, the following may be mentioned : — F. W. Krummacher, Elias ; Elisa ; David, dcr Koni[i von Israel, 1867; W. Hoffmann, Stimmcn dcr Hiltrr im Altcii Bund (" Voices of the Shej)- herds in the Old Testament "), Berlin, 1856 ; Val. Herberger, Magnalia Dei, die grosscn Thatcn Gottcs (" The great deeds of 148 HOMILETIC [136 God "), parts i.-vi., " Das erste Buch Mose ansgelegt " (" An Exposition of Genesis"), Halle, 1854; Menken's Hoinilics and Sermons ; Oaspari's and Ahlfeld's Sermons on the First Section of the Catechism, 1852 ; Triedr. Arndt., David, der Mann nach dem Herzcn Gottes (" The Man after God's own heart"), 1836 ; Bender, Alttestamentliche Lehenshilder in Prc- cligten (" Old Testament Pictures from Life, in Sermons "), 1857 ; Bliekniann, Die Nachtgesichtc des Sacharja in sechs Prcdigtcn (" Six Sermons on the Visions of Zechariah "), 1858 ; Voswinkel, 14 Predigten cms dem Zehen Ahrahams ("Fourteen Sermons from the Life of Abraham"), 1860; Voswinkel, 50 Predigten. ecus dem Ijchen der Erzvdter (" Fifty Sermons from the Life of the Patriarchs "), Giitersloh, 1872 ; Disselhoff, Die Gcsehichte Konig Saids (" History of King Saul," 1860-18G7), und Konig Davids (1862-1868), Ruth, o Autl. 1871 ; Deichert, Der Stern aus Jacob (" The Star out of Jacob "). A complete year's course of Sermons on Nitzsch's Old Testament Lessons, 1867 ; Kogel, Aus dem. Vorhof ins Hciligtum (" From the Porch to the Holy of Holies "), 1875- 1880 ; E. Frommel, Die zehn Gchote Gottes in Predigten ("Sermons on the Ten Commandments"), 3 Autl. 1885 ; Wun- derling, Uraltes und doch cwig Neues ; 1 Band, Predigten iibcr das erste Buch Mose ; 2 Band, Predigten ilher das zweite bis filnfte Buch Mose ; 3 Band, Predigten uber 'prophetische Texte des Alten Testaments (" Old, yet ever New " ; first two volumes, " Sermons on the FIa'c Books of Moses " ; third volume, " Ser- mons on Prophetic Texts of the Old Testament ") ; Christlieb, Predigten uber den Segen des Herrn (" Sermons on the Blessing of the Lord"), 2 Aufl. 1878 ; Mxihe, Alttestamentliche Evangclien aus Moses Lebcn (" Old Testament Gospels from the Life of Moses"), 1883; Diefi'enbach, Bihelandachten ; 4 Band, Gcs- ehichte der Urwelt und des noachisehcn Biindes (" Bible Medi- tations " ; vol. iv. " History of the Primeval World and of the Covenant with Noah"), 1884: Spurgeon, Alttestamentliche Bilder (" Old Testament Pictures "), 1884-1886. For further particulars about Old Testament sermon-literature, see I3in- demann, Bedeutiing des Alten Testaments fur die Prcdigt ("Importance of the Old Testament for Preaching"), 1886, S. 265 et seq. The Apocryplia, which even in the historical aspect are lacking in the equal value of their history for the economy of redemption, and which — because they appeared after MATERIAL AND CONTENTS OF THE SERMON 140 tlio extinction of ]iro]iliocy in Israel — sometimes betray a 8}iirit anything' Imt l)il)lic;il-ovangelical {e.g. Tol). iv. 11, 12, vi. 9 ; Ecclus. xxix. 15, 16 ; and hence the Roman Catholic Church lias reason for placing them on a level with the canonical books even for preacliing purposes), vvliose didactic l)ooks, keeping more to the surface of life, contain rules for all khids of special cases and circumstances (and hence the Rationalists availed themselves especially, almost prefer- ably, of texts from tlie Apocrypha for sermons on the duties of life), for the same reason whicli led to their exclusion from the Canon, arc not admissiUc as the founda- tion-text for ■preachinrj. At the same time, it is not to be denied that many portions of them breathe a genuine biblical spirit, and reveal a meaning identical with that of the Canon, because deduced from it {e/j. Ecclus. v. 8, xviii. 22, 26, xl. 1-4, xli. 3, 4, xliv. 16; Wisd. iv. 14; Bar. iv. 19, 20, 23, etc.) — passages which are admissible not only for quotation, but also as texts for addresses on special occasions} whilst for the regular preaching service the fundamental rule must be strictly observed that only canonical passages are admissible as texts. AVith reference to the former controversy on the admis- sion of the Apocrypha as a text for preaching (on which cf. Bleek, Einlcitung ins Alte Testament, S. 314 ff. ; Ucher die Stellung dcr AjJokryphen, S. 354 ; Stier, Ueher das Verhdltniss der Apolx.ryphcn zur heiligen Schrift, reprinted in Gcsamineltes aus der Zer>ifreuung, S. 22 ff. ; Palmer, S. 198), it may only be remarked that we may carry the anti-apocrypha feeling too far, prompted especially by an exaggerated conception of inspiration, as in England, where the apocryphal books are almost unknown. We do not admit them for the Sunday service, but for occasional addresses. Who will deny that passages like " Humble thyself before thou be sick, and in the time of sins show repentance " (Ecclus. xviii. 21) ; " From morning until ex^ening the time changeth, and all things are speedy before the Lord " (xviii. 26) ; and " Enoch pleased the Lord and was translated, being an example of repentance ^ The German word is Knsiialirn = a,cl(\vesses on such occa.sioiis as baptisms, raarringes, funerals, etc. [Trans.] 150 HOMILETIC [137 to all generations " (xliv. IG), afford suitable homiletic start- ing-points in cases of sudden death ? Or, " Great travail is created for every man " (xl. 1, etc.) ; or, " death, how good thou art to the needy " (xli. 3, etc.), at fvmerals of poor, aged persons ? Or, " Go your way, my children, go your way, for I am left desolate. I have put off the garment of peace, and put on me the sackcloth of my petition ; I will cry unto the Everlasting as long as I live " (liar. iv. 19, etc.), excellent material for addresses at the burial of children ? Besult. It follows, therefore, in accordance with what lias been above (chap. 1. 1) stated on the conception and aim of preaching, that the honiiletical material in the complete range of holy Scripture is everything that relates to God's revelation of salvation in Christ, that advances and prepares the way for it, that sets it fortli and continues it, that pro- phesies its fulfilment, that explains it in history and doctrine, that applies its meaning and its consequences to individual circumstances of life ; now, more historical and didactic, leading to clearness in the knowledge of God and salvation, or, more speculative and mystical, affording glimpses into the mysteries of the divine kingdom ; now, ethical and psycho- logical, leading to the depths of self-knowledge and knowledge of sin, purifying and sharpening judgment and conscience ; now hortatory, laying hold of the will, giving practical directions for the fulfilment of the Christian life-work, and going into a detail which finds its limits only in decorum. In this kernel of biblical material for teaching, in the one hihaaKaXla v'^taivovaa which permeates it all, hut not in scientific dojmatics and their loci communes (cf. the dog- matic-polemical preaching from the second half of the sixteenth century on), is the fundamental material for horailetics contained. It must be drawn from the original, and not from a secondary, source. Only through a con- stant familiarity with Scripture, and ever keeping in view the practical tendency of scriptural truth, does the preacher attain to the possession of this material for teaching, and, MATERIAL AND CONTENTS OF THE SERMON 151 thorowith, of tlio necessary apparatus wliicli will make every sermon an " emanafio scripturarwm" (IJacon of Veru- lam, Be avcjvi. scicnliarum, T. c. ix. 1), i.e. in the treatment of a particular text will cause the whole Scripture to shine through it as one great fundamental text (Stier, Keryldih', S. 73). But for extracting instructive material from the particular text and its practical application we must be directed partly l)y the homiletical exegesis of the text (see below (c), {IB)), and partly, on the formal side (chap, iv.), by the special topic, through consideration of the " points of view from which an insight is possible into a particular truth " (Steinmeyer). {h) General Considerations on Homiletic Choice of Texts. It may be laid down as the first requirement for Protestant preaching (in this respect different from that of the Eonian Catholics, cf. chap. i. 3 {a)), that every sermon must have for its foundation a hihlieal text (textus, contextus saeer, the name used by the Latin Fathers for the holy Scriptures in contrast with the homily, the traetatus, and the commentaries). This limitation is both in the interest of the lyreaeher himself, who in this way alone can secure true confidence and joyousness as well as the necessary authority for his testimony in relation to his hearers, and cdso in that of the congregation, which must have therein a security that only divine truth shall be preached to it. For the preacher thus makes the profession that his jjreaching is to he and must he hihlieal, and the latter vindicates itself as the outcome of the divine Word, or else, in the event of the sermon failing to be this, the text itself becomes the judge of the sermon. And hence, because the Word of God is to be proclaimed in its own authentic character, Church formidaries, confessions, hymns, or saymgs are not suitable /or indejierident texts of sermons, but are to be made serviceable in their expansion, and brought occasionally into the light of the text. For as 152 HOMILETIC [l39 the sermon itself is something deduced from the text, the latter cannot be also something derived, but must be something original. On tlie other hand, the above rule, of necessity, does not apply to all addresses on special occasions. True, it is an advantage, even in this case, if the preacher finds a Scripture text, illuminating the par- ticular occasion in all essential aspects to which he can confine himself, and this is quite necessary if the " occasional address " is given in the Church in presence of the con- gregation. But inasmuch as in these cases the event itself requires exposition as a fact sent by God, and therefore a kind of "actual text" (Palmer, S. 304), and as this interpretation is not often found concentrated in a single Scripture saying, but requires the collocation of various passages, the preacher does not need to bind him- self always to 07ie particular text. But his best plan will be to 1)lend the detached passage with the discourse itself, without treating them precisely as texts, since in its true conception the text can only be one. In this way the discourse partakes more of the character of an address than of a sermon. Similarly Stier {Keryhtih, S. 81 ff.) ; Palmer, _(S. 302 ff.) ; Nitzsch (S. 70). CI. Harms {Pastoral Theologie, i. S. 65) had considerable pleasure in preaching without texts, and gave indeed some samples of it in the Sommcrpostille, for which, however, it would be very easy to find a text, but which, at the same, time we must acknowledge to be biblical, just as, on tlie other hand, it cannot be denied that many a sermon which has a text is quite unbiblical. He says, however, himself {Pastoral Theologie, i. S. 6) that he would only let that be done in exceptional cases. Certainly we must leave sermons without texts to the Roman Catholics, whose homilists often reckon the text among the " less essential elements of the sermon." If we have already been obliged to find the fruitful efficacy of preaching principally in its character of testimony and the 'jrapprisla associated with it, so in the very interest of this must we insist on a Bible text as essential. Whence, otherwise, is the joyousness of the preaclier to arise in MATERIAL AND CONTENTS OF THE SERMON 153 appearing as the ainljassadnr of Christ before the con- gregation ? wlience tlic necessary autliority and impressive power in relation to his hearers ? Every candid preacher will often have the exi)erience that, when he follows more his own thoughts, he proceeds with more or less uncertainty, but when he draws from the text, he feels tiriu ground under his feet, and can bear a joyous testimony. The text is equally necessary as a guarantrr to the congregation of the scripturalUy of the sermon, the congrega- tion, as Christian and evangelical, having the right to expect that only the truths of Scripture shall l)e proclaimed to it. " If anyone, however, preaches unscripturally, his text will condemn him " (Palmer, S. oOS), and tlnis the badness of his discourse is revealed just by its collocation with a text. The congregation has in the text the necessary touchstone for the scriptural if// of the sermon, or even a corrective for an nnscriptural sermon. Hence we understand why before the Eeformation the people so often hurried out of the church after the reading of the gospel, without waiting to hear the sermon (which consisted of absurd stories of the saints, etc.). That sermons — or let us rather say church addresses — may be biblical even without texts has been shown, for example, by Luther in his eight days' consecutive sermons against Karlstadt and the iconoclasts (1522). But these are clearly exceptions. The above requisite of a secure guarantee for the scripturality of a sermon carries with it this also, that only the written divine Word itself, and not Church formularies, even though they were ever so directly deduced from it, can be the text of a sermon. The sermon is itself something secondary, and hence the text must not he so also. We cannot therefore approve, for example, of the instruction given some years ago to the Lutheran missionaries of the Leipzig Mission in Trankebar, to preach in the afternoon on the Augsburg Confession. Even the heathen have a sacred right to drink directly from the fountain of the Word. It may be readily asked if it is not at least permissible to preach on the Apostles' Creed, which, since its substance, the regula fidei, the baptismal fornnda, reaches back to apostolic times, is not after all to be absolutely forJjidden. But the particular articles of it are at the same time more appropriate for suhjeets than for texts ; they are really subjects only, and hence it is better to put before them 154 HOMILETIC [141 as text a passage of Scripture containing the particular doctrine. With regard to the comhinatkni of several texts, even for Sunday sermons, this is often done. Thus Drtiseke {Prccligt filr dcnkende Verchirr Jesii [" Sermon for thoughtful Wor- shippers of Jesus "], iv. S. 5) once grouped four somewhat long passages together under the title " Love to Jesus," and another time three texts with the subject : " Peter in three Aspects ; " W. Hofacker (Frcdigten, S. 93), three sayings of Abraham " (3n New Year's Eve " ; and Burk {Sanimlungen zur Pastoral Tlieoloyie, S. ISo) even recommends a pliu'ality of texts for the sermon. I would only, however, be disposed to admit it luhcn they arc really the necessary cov^tlcmcnt of one another, or illustrate one another as prophecy and fulfilment, and then never more than two, otherwise the hearer will not easily see the wood for trees, and will get no clear idea, because no one fundamental conception. In the choice of texts (on the lectionary question cf. below, under 2), by which alone the preacher reveals his character quite plainly, so far as regards the contents of the passage, we have, above all, to see that it is avmhening and edifying, and, at the same time, for the hearers of different sexes of all degrees of life and education, and hence that it not merely stands in such connection with the central truths that it makes possible an unforced reference to them, biit also especially that it provides for tlic {liarticidar) inner need of the congregation the spiritual food that is exactly suited to it (cf. the unprofitable pass- ages indicated in (a), (7)). Hence attention will be given, now more to simply historical or didactic texts, now and then also to those that go deeper into the hidden doctrine of Scripture, and again more to those that are pre-eminently hortatory (cf. Steinmeyer, To^rih im Dienst der Predigt). At the same time, %ve must avoid the onesided farov.ring of certain pet subjects, and always subordinate our own personal preference to the spiritual need of our hearers, in order that the congregation may have proclaimed to them the wliole counsel of God for their salvation (Acts xx. 27), MATKRTAL AND OONTKNTS OF TlIK SERMON 155 tho perfect will of God (IJoni. xii. 2), ;iu(l may liavc hioii^lit iH'foiv tliciii tliroii-lioul llic wlidle year tlie most imiiurtant facts and trutlis df r('dem[iLi«>ii, in an order which luis re«i;ard to the Cluuch year and its festivals. Along with this also reganl must l)e liad to the cajMciiy of the hearers, and a corresponding choice must be made between strong meat and nnlk (Heli. v. 11-14; 1 Cor. iii. 1, 2). In tlie case of congregations that are as yet not far advanced mentally and spiritually, tlie treatment, for example, of difficult and especially speculative passages like John i. 1-4; lloni. ix. 11, easily becomes unfruitful. As regards the quantity, the text should neither be so small that it has to be pressed and drawn out by artificial interpretation into breadtb and length, nor, on the other hand, so large that the preacher finds himself com- pelled, either to a somewhat superficial skhnming over the text or to a prolonging of his sermon beyond tlie usual church limit of half an hour to an hour. In the case of small texts, we must therefore see to it that their special treatment is justified by the depth of their contents ; in the case of larger ones, that their subject can in the given time be unfolded to a complete whole, and concentrated again in a definite statement. Comprehensive passages, on the other hand, like the Ten Commandments, the Beatitudes in the Sermon on the Mount, the Lord's Prayer, John xvii., Komans xii., 1 Cor. xiii., etc., are, as a rule, to l)e appropriately divided, opOoTOfjLeiv (2 Tim. ii. 15), for the sometimes necessary and profitable summing up of them in one discourse presupposes a considerable amount of practice and skill. Along with these ol)jecti\'e conditions we must also include as a co-factor in determining our choice the special subjective excitement of the homiletic personality, the inner impulse produced by a present study of the Scriptures and acquiring the force of a germ of testimony, for it is only when a text has grasped us that we can be certain that we have grasped it. At the same time, it must be carefully 15G HOMILETIC [U?, noted that it is only a choice which has been made hcforr God that touches the heart, and therefore in the last resort the preacher has less to determine himself than to allow himself to be determined from above (Tsa. xl. 6-8, cf. Luke xxi. 15 ; John iii. 27 ; John xv. 26 ; Acts xvi. 6). Cf. Stier {Keryktih, S. 84-88), Nitzsch (S. 75-77), Schweizer (S. 186-191). In the choice of a passage of Scripture the first point to be considered is whether it is for edification, and suited to the needs of the congregcdion. For real edification, however, an unforced connection with the centre of all preaching, Christ, is absolutely necessary. It will therefore, for example, not be easy to preach to edification on the descrip- tion of the leviathan (Job xlv.), as we already above excluded, as misuitable, from the general preaching-material of Scripture such somewhat remote subjects, especially in the Old Testament. Yet the idea of edification is not to be too narrowly construed. Not merely that which operates upon the conduct is edifying, but all that induces anyone to surrender himself to Christian views, feelings, and efforts (Schweizer, S. 190). " Concionator materiam deligat utilem, facilem, necess- ariam," says Hyperius strikingly (ed. Wagnitz, S. 25) ; it is true the whole evangelical doctrine is useful, but by far the most profitable for the congregation is always that by which faith, love, and hope are furthered. This is, and certainly will remain everywhere, edifying ^ja?' excellence. Here, also, because we have not, after the fashion of the Eoman Catholics, so-called class-sermons, we must take care that the material be edifying for all our hearers together, and not for particular classes of them. The latter is not, however, to be absolutely excluded, only it must be in the right place and at the right time ; for example, a sermon for servants should rather be on Sunday afternoon or even- ing, when more servants are at church than in the forenoon. Above all, the ^^'^'csent need of the congregation is generally to decide us, within the limit of edifying material, and the knowledge of these spiritual requirements is to lie thoroughly ac(|uired only by personal pastoral care [Seelsorge — " cure of souls," Trans.]. Hence the principal sins and vices which stand in the way of God's kingdom in the congregation are MATERIAL AND CONTENTS OF THE SERMON 157 to Itc well kept in view, and to Ijc opposed witli ever new weapons from Seripture ; the prineipal dangers and tempta- tions are to be ever discovered again, and illustrated Ijy Scripture examples, etc., but in such a way that the One Way to salvation, Jesus Christ, is always made jjrominent. All ^5f'?\s(>?/r^/ iirefcrcncc for imrtmilar iHrrtionfi of Scrifptvrr must always be rigorously sul)ordinated to these spiritual needs, whether they be for aw^akening or edifying, so that a one-sidedness may not arise which not merely makes ditticult the understanding of revelation as a whole, Ijut may often lead to considerable aberrations from the centre of faith. There are innumerable preachers who do not sufficiently guard themselves against this. Thus it Ijecomes difficult for evangelistic preachers to treat of any other subject than conversion, and hence many choose — year in, year out — hardly any other passages from Scripture than narratives of conversion, or texts which have this as their aim. So also there are preachers zealous for the law, who make almost every sermon a sermon on repentance, choosing correspond- ing texts, and forget that hearts are most effectively melted by the cross of Christ, by the manifestation of the love of God in Christ. So also there are apoealyptic ineaehcrs, whose pet theme is the Second Coming of Christ, and who, for the sake of their prophetic studies, almost alw^ays choose prophetic texts on the signs of the times, the approaching judgment, etc. So also there are ccsthctic 'preachers, who carefully avoid a sharp text on repentance, and hardly ever wish to speak of repentance, conversion, and the new birth ; who are afraid occasionally to plough a little deeper, that they may not be ol)liged to make distinctions Ijetween the members of their flock, lest they should give ofi'ence to anyone, and especially lest they should seem too blunt to the rich and genteel ; and who, therefore, never choose terrifying passages as texts. In opposition to this we have to hold fast by our obligation to give our people the complete truth of God in Scriiiture, the pircsentation of a full salvation in Christ. If we want to Ije alile one day to lay down the shepherd's staff in peace, we nnist be aljle to say with the apostle : " 1 take you to record this day, that I am pure from the l)lood of all men, for / have not shunned to declare unto you all the counsel of God" (Acts xx, 27). With the help of the Church year we must embrace it all, so that at least nothing 158 HOMILETIC [l45 essential shall be overlo(jked. Now wo must choose penitential texts, now comforting texts, now historical, now prophetical, now more didactic, now for the sharpening of the conscience, now for the strengthening of faith, now aiming at progress in knowledge. Only thus shall we adapt ourselves to all the requirements of the congregation. Nitzsch (S. 77) thinks that we oi;ght to choose our texts " according to the law of association, so that the effect of previous discourses should be completed and enhanced by subsequent ones " ; and it is indeed well when the latter is the case. Yet, especially for the Trinity season, too narrow limits must not be imposed on freedom. Eeference to previous addresses is often very profitable and edifying ; but a sermon does not need to be exactly linked on to those that have preceded it, unless we are giving a series of continuous sermons on a somewhat lengthy passage. To iwcacli through a whole hook of holy Scripture is indeed very desirable for understanding of the Scriptures ; but it is better suited to evening or week-day sermons than for the principal service on Sunday forenoon. To handle difficnU, speculative texts, especially before country congregations, in such a way that a real under- standing of them and a profitable result shall be produced, requires not only doctrinal clearness, but also much practical skill. For beginners, prudence in this respect is much to be recommended. Let us make our hearers eager to under- stand even such passages in order that they may strive to grow in knowledge and experience, mitil they can bear even strong meat. In respect of quantity, two extremes are to be avoided : Not too small, but also not too large texts ! When, in England for example, we often hear a sermon only on the lialf, yes even on the third of a verse of a Psalm, such texts, unless they are of a s])ecially deep import, are rather too small, so that all kinds of lessons have to be forced out of them, i.e. to be forced into them, for which the text gives no warrant ; and then this is not exposition, but imposition of Scripture.^ When, for example, some one preaches on the text, " I am the AVay," or on the words of the Psalm, " Blessed is he whose transgression is forgiven," nothing can be said against this, for here we have rich, yes, inexhaustiljle meaning ; but this is not the case with every verse or half ^ The Geniian is : Kchic ScJiriftmoslcgimg, sondern Einlcgmuj. [Traus.] MATERIAL AND CONTENTS OF THE SERMON 159 verso. Tlien uuicli lias to ]\v, (IraggL'd in hy licad and ears, wliieli never edilies, but distracts, because tlie (Uvine, su])- purt of Scripture is lackint,^ But, on the other hand, too large texts are also barnd'td : partly because they do not easily lend themselves to a comprehensive unity of thought, and wnke a eomjjlcte and tlioroiigli division eliffirult, and partly because they make an exhaustive treatment of the text impossil)le, and necessitate either a superficial or a (j[uite too protracted discourse. The best sermon, if too long, produces no further edification, l)ut fatigues and even embitters. It was the well-known huiniletie axiom of Luther: "Step boldly forward, open your mouth well, stop soon ! " ^ In this matter nuicli depends on CliUTch custom : for us Germans, hedf em hour to an hour at the very utmost is quite suficient, and " whatsoever is more than this, cometh of evil." Oetinger {Ehmann, S. 383) says : " He who preaches more than half an hour is a fool ; he preaches away again in the second half-hour that which he has preached in the first." For a Scotchman an hour and a half's sermon is often not too long. Much too lonrj texts are unfortunately to be found in many lectionaries, which must be compulsorily preached from. For example, in the first year's course of the Wiirttemberg lectionary for the Third Sunday in Trinity, on Matt. v. 1-16 (all the 15eatitudes and a little more) ; on the Fourth Sunday, v. 17-48 ; on the Fifth, vi. 1-18 (Almsgiving, Private Prayer, and the Lord's Prayer), etc. It is, indeed, instructive to hear a sermon occasionally on the whole of such a passage, but this re(|uires a con- siderable skill in homiletic treatment. Notwithstanding these objective conditions, tJie suhjective personaliti/ of the j^rcncher has also a certain right to share in determining the choice of a text. A text may be " as a burning fire in his heart and in his bones " (Jer. xx. 9), so that he must speak of it. If it is of such a kind as to Ijc profitable, and suitable to the needs of the congregation, let liini choose only as his text the passage which seemed to him important. At the same time, let him not forget that he has to eisk his Lord about it. If in anything we need the guidance of the Holy Spirit, it is si)ecially in the choice of a text. It is only the choice which is from God that tells. ^ Here also the word-play of the German can liardly be reproduced. It is " TrM keck anf, thu's Maul auf, Iwr bald auf ! " [Trans.] 160 HOMILETIC [146 Our choice must ultimately Ije decided l)y the divine " must." The less it depends on our own arbitrary judg- ment, the better it is. Of course, however, the divine indications hy no means exclude, but actually include, man's indc'pcndcnt meditation. Without individual, humble search- ing, no one will " have a text given to him." Thus in the choice of a text the circle narrows itself more and more to the point to which God wants to bring us. First, all that is unprofitable is excluded ; then within the range of what is profitable we exclude everything that does not correspond to the needs of the congregation, and have reference also to the particular season of the Church year. Tlien, within the circle of the appropriate, we exclude that which is not suital)le in quantity, which is too small or too large. Further, within the range of the suitalile, we exclude that which has not taken sufficient hold of ourselves, which has not become sufficiently important to our own mind, and which therefore could produce no really joyful testimony ; for within the germ of profitable testimony, suitable for time and circumstances, we seek until the Spirit of God more or less plainly turns the scale on one particular side ; this, then, the preacher chooses, or rather this he recognises as acceptable to God. So, guided by God's finger, he makes the right, successful, fruit-producing choice ! (c) Textucd Homiletic Exposition. (a) GENERAL CONDITIONS OF PRACTICAL EXEGESIS. That a connecting link — i.e. an interpretation or exposi- tion — is needed between the Word of God rooted in history and its relation to the present is clear from the fact that the holy Scriptures, especially the New Testament, the Word of God to the whole Church, is plainly universal, and there- fore gives the Word only in the form of a seed, which, under the guidance of the Spirit, must be developed and brought to perfection by the Church. The exposition may, however, vary according to its aim. Practical exegesis, which is to serve not the knowledge of the learned, but the aims of Christian life in the Church, and which at the same time presupposes the work of a severely scientific. MATERIAL AND CONTENTS OF THE SERMON IGl grammatical-historical exegesis, has so to expound the meaning of a passage of Scripture that its significance and a])]ilicati()n for tlic world's life, and Christian life in general, jind therefore for the })resent in particular — the full ivtnitio spiritus tiaiirli {\ly\)Qvmi^) — shall he; more in tlu^ fdreground, with a wider scope and more ethical ai)])lication tliaii is re(j[uired hy purely philological exegesis ; that therefore the deep and saving truths contained in it shall l)e spiritually perfected on all sides, and considered and applied with reference to the special circumstances of modern congrega- tions. This is done either hy the simple treatment of it as an example, type, or doctrine, from which we have to learn truths that are of universal, and therefore for ns particular application ; or in such a way that the particular passage is taken as the picture of a general thought, of a truth that is permanent in the life of the Church and the individual, and applied to the actual conditions of the present, in which case the historical fact may well he allowed to remain as the foundation. The latter is the permissible art of allegory and of so-called moral symbolis- ing, both of which, however, must never become a fixed fashion, and must always, if possible, be kept within the limit of biblical symbolism. Biblical typology is distinguished from this by the fact that it limits itself to seeing in the principal facts and bearers of revelation on the lower plat- form, i.e. in the Old Testament, prototypes of facts on the higher platform of Christ. Further, the work of practical exegesis is to discover and make plain to the hearer, in the close blending of doctrinal and ethical, partly the individual elements, partly the full scope of the thought that lies in a passage of Scripture, and its soteriological tendency. This is to be done by the translation of the words of Scripture into the language of the people and of to-day (definition, induction, conclusion, filling up wdiat is to be read between the lines, in connection with the necessary explanations, archico- logical, typographical, etc., and, in the case of paral)los or II 1G2 HOMILETIC [148 figures, clear definition of the tcrtium coviparationis, and so on). In connection with this, the particular narratives or utterances are to be considered in relation to the whole context — yes, to the whole system of Scripture tcachiwj and its central saving truths, and are to be illuminated by it in a scriptural way. But it is also desirable, partly to con- duct the hearer vividly back into the past of the Scripture text, and partly to bring the latter in such real fashion into the present, that its meaning is felt by the hearer as relating to himself personally, nay, as specially intended for him, and is thus impressed upon his heart and con- science. This lifting of the historical veil from a text, laying bare tlie general and universal in it, and, again, the reduction of the general to the concrete forms of the present, is the practical, pirojitablc application. For this, fidelity to the text, intelligence, perception, the power of edifying and impressing, are always essential requisites. LiTEKATURE. — Palmer (S. 71 ff.) ; Ludwig, Ulcr die praktische Auslajung der HeUigen Schrift, Frankfurt, 1859 (S. 65 ft'.). For a thorough treatise on allegorical interpreta- tion, see Bindemann, Bedeutung des Alien Testaments filr die Predigt (S. 166-195). The holy Scriptures grew up entirely on historical ground, often quite concrete and local {e.g. in the apostolic Epistles), and therefore can only be intelligible from the standpoint of their own time, so that they require, for later generations, an illumination from earlier times, and a trans- lation of what is universally applicable from the concrete setting of the past — in other words, an interpretation, with which alone the application can be connected. But the practical exposition is a special kind of exposition in general, which is by no means so related to the scientific kind as the shallow and superficial to the deep and fundamental. Practical exegesis, if it is of the right kind, does not exclude the scientific, hut cdways prcsiipposes it with all its historical, criticcd, and grammatical accuracy. Only thus is the danger avoided of a gulf between the esoteric-scientific and the exoteric-popular exegesis. Only on the basis of tlie MATERIAL AND CONTENTS OF THE SERMON 1G3 former, and witli the capacity for inquiry sharpened by it, — but also with the fine feelings and sensibilities wliich only by pious self-absorption into the text can be led to the deeper and richer veins of truth, — must the latter unfold the deeper truth, the richer bearings of the text, its divine worth, its eternal importance, its soteriological tendency — in short, its depths of salvation for us and the life of our time. Hence it must proceed, not merely philologically and historically, like scientific exegesis, but also spiritually \^ynnLviatisch\ The former, perhaps, helps to clearness, but tiie latter to a knowledge of the dcptJis of the text. For there is certainly often — though not indeed always, as the Alexandrians supposed — a, dcrprr mcaninf/ of Scri2)ture (Steinmeyer, S. 99), and this is not discovered by mere logic and grammar ; merely learned interpretation does not -reach it, notwithstanding all its philological accuracy, all its knowledge of the historical setting. For this, the vision is sharpened only by pious and huml)le meditation on the text, i.e. by spiritual work. Augustine : " Haec est in docendo eloquentia, ut appareat, quod latebat." Erasmus : " Saepe scriptura sub vili operimento claudit adoranda mysteria." If iiractical exegesis proceeds thus, then indeed it is not the lower,, but tlie more important, that which alone carries out rightly and completely the intentio Sjnritus sancti. When pliilological exegesis has finished its work, the loork of spiritucd-practical exegesis is only really beginning. Its aim is not merely to ascertain what the particular biblical author meant to say by these or the other words, but, when this has been clearly stated, also to inquire what God, i.e. the Spirit of God, intended when he let these words come down to us — ^,just in this form too, and no other ; hence, therefore, to ask. What did He wish us to say with them ? What have we to learn from them ? Only the freedom which practical exegesis has in this regard, must always be spiritually exercised, and must remain united with the analogia scripturae etfidei (Landerer, "Hermeneutik," S. 795 in Hcrzog). He who does not believe in a certain measure of inspiration — i.e. at least this, that God wanted to give to the world through the particular writer sound, saving truth and warning, and therefore also so far illuminated tliis writer by His Spirit that this intention should be fulfilled — will not be able to pursue any deep practical exegesis wliich wdl produce spiritual fruit. We often think that we have 164 HOMILETIC [150 adequately understood a text, with the help of the usual philological apparatus ; but wc have looked fully into its divine depths only when we have preached on it with the force of personal testimony, and with true unction ! Tlien, in earnest, practical meditation on it, not only does its eternal intrinsic truth, with its richness of applicability to various conditions and circumstances, strike one for the first time, l)ut also tlie peculiar wisdom of its special form and method, such as could not be brought about without the guidance and co-operation of the Spirit of God with the writers, thinking out everything beforehand, and taking a view of even future needs. Examples. — Luke xix. 10, to a'7roXw>.og, certainly collective for all lost men ; Ijut the homiletic inter})retatiou inquires into tlie reason why roiic aTroXw/.oVa; is not said ; even in the one who is found there are still lost things — ideals, etc. Matt. XXViii. 19, -rai/ra ra 'sOvri — (SwTrrll^ovrsg avrouc — didds-/.o\/Tsg avrcug. Why the change of gender ? Nations are to bo evangelised and Christianised as whole nations, but also as single individuals, man by man, to be tauglit, to be baptized — not baptized in masses, as in the Middle Ages. What a lesson lies in this change of gender ! In such cases it is not by any means foolish to believe in a working of the Divine Spirit, of divine illumination, with prophetic fore- sight, in the writers extending even to single words, without requiring therefore to degrade the writers to passive instruments. The allegorical interpretation must never be separated from the simple, practical application and explanation. A case of healing the sick, for example, remains fixed in its historical truth, and yet of itself it invites us to interpret it spiritually and apply it to our hearers, by regarding sin as sickness, blindness, leprosy, etc. " As the biblical parable," says Palmer quite correctly (S. 98), " uses actual things as pictures of spiritual events and relationships, so, with poetic freedom, the Christian treatment of the sacred history takes this itself, so far as it is external, as a picture also of inward, spiritual, general processes, in which, only without that external aspect, the same divine truth ever manifests itself over and over again." This is, on biblical ground, quite allowable ; for not only is the Old Testament in history and doctrine a type of the New, but the New Testament history MATERIAL AND CONTENTS OF THE SERMON 165 itself stands, in its turn, in a prc-tiguring, typical relation- ship to the life of the Church and of the world. Even Luther, who was not favourable to the allegorists, because he held " the real, treasure, kernel, force, power, sap, and savour" of the Scripture to be given only in its literal sense, concedes quite freely that when the leading fact is stated, the " secret meaning " may be also introduced " to decorate the text as with beautiful ornaments " {Prcdigtcn, Erlanger-ausgabe, iii. S. 23). Thus, e.g. Luther finds himself compelled to seek an allegorical meaning even in the miracle at Cana, seeing in the water-pots the Old Testament, and in tlic wine the New. The process of allowable allegory or symbolising is in general this : The historical veil is lifted for a moment, the general thought is taken out and analogies are sought for it even in the present, or the natural is translated into the spiritual (for examples, see Palmer, S. 152 tf.). To avoid errors, it is of course necessary never to treat the particular merely in its isolation, but to regard it in its connection with the whole system of Scripture teaching. From every point of Scripture the way to Christ can and should be found. The hearer is not merely in a vivid, contemplative way carried back into the past, so that he sees the persons live in bodily form before him, but he recognises in them liimself, his faults, his temptations, dangers, needs, etc., and thus also he sees in Christ his own iKrsoncd Saviour, just as he finds Him needful. Allegorising is also a means of avoiding a cleaving to the external. Only we must not go too far. When, for example, the five husbands of the woman of Samaria in John iv. are taken to represent the five senses, and many other numbers in the historical books are taken symbolically, this is intrinsically untrue, unfruitful, and devoid of taste, whilst, on the other hand, it is allowable to make a practical use, even by allegorising, of certain bil)lical names, as Babel, Jerusalem, Bethany, ]3ethlehem, Ta.l)()r, wliicli are in tliem- selves significant and typical. The houndary of the permissible is here determined hy the analogy of Scripture, i.e. if a word, a narrative, a name is used figuratively anywhere in Scripture, or at least if cognate ideas (»r facts are alleg(jrically interpreted, then practical and homiletical exposition may also do this with a good con- science. When, for example, F. W. Krunuuacher, taking 166 HOMiLETIC [152 the passage, "She, supposing him to he the gardener," represents Christ as the gardener, wlio now actually comes to her as a Gardener, to raise up again the trees in the garden of His people which had heeii thrown down by the storm, this is quite justified biblically by John xv., Jer. xxiv., Isa. v., Ps. i. 3, etc. (/S) HOMILETIC EXPOSITION OF THE TEXT IN PARTICULAI?. Homiletic exposition of the text is next divided into text-inteiyrctation and text-ajii^lication. By the inclusion of the latter it is distinguished from merely cxcgdical inter- pretation, whilst by its systematic progress and rhetorical development and finish, it is distinguished from the purely liractical exegesis. (x) Tcxt-Intcr2Jretation. — To the homiletical interpre- tation of the text, if, moreover, it is to be a clear and effective testimony for Christ, two elements are essential : Fidelity to the text, and in some degree exhaustive treatment of the text. Fidelity to the text, which proceeds in accord- ance with the rules of true hermeneutics and in the spirit of humble self-subjection to the Word of God, which strives above all to get the meaning otit of Scripture, and not to read one into it, — forbearing to correct the German translation even in the case of real and considerable devia- tions from the original, and only introducing in course of the sermon those beauties of the original which may not happen to be expressed, — must not venture to use the text in rationalistic fashion, merely as a motto or accidental starting-point. It must make it the actual foundation, supporting the whole sermon, the principal matter to be expounded, so that not merely is the fundamental idea of the sermon in harmony with that of the text, but that also all the main divisions and principal thoughts of the sermon are evidently derived from the text itself and its outstand- ing elements. This should be done the more, according as tliose principal thoughts are more closely connected with the central subject, so that in the sermon, as far as possible. MATERIAL AND CONTENTS OF THE SERMON 1G7 the concrete individual features of tlie text may appear, and that tluis the sermon generally may contain, explicitly, only that wliicli is, implicitly, included in the text. The sermon, therefore, should not reach out heyond tlie text, i.e. should not seek to expand it in Montanist or Swedenborgian fashion (whicli rule, however, does not exclude the possibility of deriving much from it — especially from an Old Testament text — which, perhaps, was not yet, in its full extent, revealed to the writer him- self on the then-existing platform of saving knowledge (Jer. xxxiii. 3)), just as, on the other hand, it must not leave iiiiexjjlainccl anything essential winch is contained in the text. The latter holds good generally, and always for the first sermon on a text. Thorough fidelity to the text thus leads, of itself, to exhaustive treatment of the text as the second homiletic rule for exposition. When we consider tlie inexhaustible character of the divine subject of many Scripture passages, and, on the other hand, the limits drawn b}' the theme itself, this law cannot indeed be ahsolutely carried out, but must be confined to tlie essential points. But none of these must be ignored or superficially treated, and must, especially for the po})ular understanding of the more difficult passayes, be somewhat thoroughly explained, so that no point of the text may remain obscure to the hearer. The latter holds good also for those cases where a preacher who has been long in one congregation, especially if he has to preach according to regulation on long lectionary passages, chooses from them for variety this or that particular point, and then expounds it the more minutely, which is quite admissible. The two requisites, fidelity to the text, and exhaustive treatment of the text, were in olden times regarded as self- evident. Luther, Heinrich Mliller, and others, knew no other way than to follow the text in its several parts. For a long time it was not thought that any dispute could arise on the pcjint. " That the carrying out of this rule is a special virtue, was first learned in the time of the rational- 168 HOMILETIC [154 istic-rhctorical jnrachmr/" (Palmer, S. 307). Then it was admired as a homiletic masterpiece to jje able to formulate any theme and preach any sermon from any text ; if, any- how, the most remote and superficial connection of the theme with even a subordinate element in the text was effected, then they thought they had sufficiently done their duty to the Church. Then the text was often only a swing, from which to swing oneself away as far as possible, after placing oneself close to it for a moment at the beginning only. For example, a preacher of the Protestanteuverein said, not long ago, on Luke xv. 1 : " There drew near unto Him all the pul^licans and sinners," — " We take occasion to speak from these words on the social question." He who preaches away from liis text will soon also preach above the heads of his hearers. On this mode of preaching. Herder, for example, says {Brief iihcr das thcologischc Shidinm, Bd. iv. S. 220) : " As soon as our orators announce their bitter-sweet theme, is it not as if the soporific heads of a huge poppy were cast over the assembly ? The hearer thinks : What has that to do with me ? Can this man, with such a general statement hovering in the air, tell me anything about a duty or a virtue, wrapped in the swaddling-clothes of a sermon, which I did not long ago know much better ? " With perfect justice, _^rf('/% io the text is again insisted on in our day, i.e. agreement of the fundeimcntal idea of the text with that of the sermon, and of the principal elements of the text witli the principal divisions of the sermon, — yes, and so far as it is possil)le, agreement of the whole tone and colouring of the text, even in its concrete features, with the tone and colouring of the sermon. This requires a loving absorption of the preacher in his text, a humble, grateful, all-embracing search for the valuable parts of its contents, a heartfelt Jo// in the richness of its truth ! As soon as the hearer perceives in a preacher that he has a real elclight in his text, and probes with pleasure into its depths in order to bring its pearls to light, then this in itself operates in an edifying way, and awakens love for the Word of God. This is demanded by the character of preacliing as a testimony for Christ, as the delivery of a divine message now fixed in the Word of God, not as the statement of any human wisdom ; the humble, modest sul)jection of man to the Word of God. But this requires, even in the exposition of details, the getting of the meaning out of Scripture, and not the reading MATERIAL AND CONTENTS OF THE SERMON 1G9 of a meaning into il, which latter method rationalism has brought to astounding perfection, es})ecially in doing away with miracle. When, for example, it makes the light which shone around the shepherds on the night of the Saviour's birth a lantern which happened to be passing just at that time, or Christ's walking upon the sea a walk "on the sea- shore " (so even Schenkel), or the agony in Gethsemane a sudden indisposition in the damp niglit air of the valley, or the resurrection the coming-to-liimself again of one apparently dead ^ (unfortunately even Schleiermacher), the appearance of angels at the sepulchre " white linen clothes," which were regarded by the excited women as heavenly beings, wlien in this fashion, with its arts of interpretation, it produces in its liorror of miracles things that are in the liighest degree wonderful, this is plainly im^Ktsition, not cxpodtion, as even Goethe has appropriately satirised this method — "Slavisli fidelity is out of date; When exposition fails, interpolate." We need not lose another word on the subject, for any one who is reasonable enough to recognise that " it requires 'iiincli more intelligence to believe the miracles of Scripture than understanding to deny them" (cf. Moderne Zweifel, Aull. ii. S. 399 ff.-). But it is just as much M?iposition and not exposition, when the rationalism of our time wants to make us believe that, in the case of the resurrection, for example, the reference is not to the reanimating of the body of Jesus, but only to the spiritual continuance of Christ in the hearts of His people, just as if that could be called B^avdaraaig ! No ; if anywhere, then specially in the pulpit let us beware of spiritual forgery, and allow the Scripture to say what it does say. But as we are not to falsify, so also it is necessary not to add anything, i.e. not to go beyond the text, as if the con- tents of its revealed truths did not suffice for all the spiritual needs of the people. This is the mistake of the Montanists, Gnostics, Swedenborgians, also partly of the Irvingites, and of many sects which have wanted new revelations. It is only of tlie Word of Christ that we know that it will remain even when heaven and earth have passed away ; additions ^ " Eines Sclieintoten." [Trans.] ^ Or the English translation of this great work of Dr. Cliristlieh. Modern. Doubt and Christian Belief {T. & T. Clark), 1874, p. 324. [Trans.] 170 HOMILETIC [155 to it soon disappear. In opposition to such fanatical tend- encies Luther once said, as beautifully as humbly : " The world is always gaping after miraculous signs, and often takes a white dog for a baker's boy, and gladly ];)elieves in visions ; believers keep to the Word and keep it. I have often prayed to my God to let me see no vision or miracle, nor to speak to me liy dreams ; for I have enough to learn in the Word." Cf. Eev. xxii. 18, 19, "If any man shall add unto them, God shall add unto him the plagues which are written in this book ; and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the tree of life." At the same time, we can carri/ everything too far, even fidelity to the text. It is gohig too far to say that we should only take out of the text what the author himself put into it, v^liat he aetuaUii had in his mind at the time. This would be to overlook that familiar truth : Novum tcsta- mentuni in vctere latet, vetiis in novo "patet. Many germs of New Testament saving truths (even that of the Trinity) lie concealed in the Old Testament, the full import of which he who wrote the words could frequently not measure or scarcely guess, into which we now look with the full light of New Testament revelation. Tlie reasonable hiowledge of the sacred winters, of the divinely-inspired singers, of the recipients of revelation generally, is by no means always covered by the divinely -revealed import of their words. They must often, impelled by the Spirit of God, have uttered things for the pious of future generations, the full meaning of which was not yet clear to themselves. And this, we who stand on a platform of clearer revelation may and must now read out of their words. And that is not, as we some- times liear it objected, a magical, l:)ut an ethical-pedagogic mode of operation, ethically carried on in the recipients of revelation, and pedagogic for future generations, in order that the light of this newly - revealed truth may shine through dark times and, even though late, l)ecome more clearly perceived in its saving depth. It is often the fundamental error of the so-ccdlcd historical criticism, i.e. of a spiritless and often godless Bible-anatomy, that it wants to confine the meaning of Old Testament words within the limits of a purely human consciousness, that it treats divine truths as a magnitude quite commensurate with our rational perception, and regards the import of the MATERIAL AND CONTENTS OF THE SERMON 171 writing and tlie clear consciousness of the writer a.s always coterminous, and hence, where the writer reaches out far l)eyond tlie knowledge which was then possihle — cjj. in details of Messianic prophecy — simply denies this deeper sense, only in order to import this full knowledge into the head and cognisance of the writer, so as to make it compre- hensible how one could of himself thus think, feel, write, i.v. to exclude as far as possible the di\-ine factor, inspirati(jn. With regard to exhaustive treatment of the text, Julius JMiUler, in the Preface to his Sermons {Zcugniss von Christo, 184G, S. xxiv.), strongly insists on fidelity to the text, but attaches no importance to its exhaustive treatment. But why so sharply separate them ? Thorough fidelity to the text leads of itself to exhaustive treatment. Milller suggests that not merely is the text itself inexhaustible, but aLso the individual parts of it. " Do not the eternal, original, fresh thoughts of your text well up out of it the more richly the more you draw ? " Certainly. But the concrete statement of the theme prevents us losing ourselves in the infinite. He would oidy have been riglit if we understood exhaustive treatment of the text in an absolute sense, of which no one any longer thinks. But that merely a detached clause or a secondary point shall not be extracted from a text, to fill a whole sermon, that, on the contrary, all the princijyal edifying fhow/hts of the tcji shall receive their due j^lace in tlie sermon — this is what we demand, and this only do we call exhaus- tive treatment of the text. In Ohly's Magazine, "Mancherlei Gal)en" (IV. Jalu-gang, 1865, Seite 70), a writer thinks that to the requisites of fidelity to the text and exhaustive treatment of it a third sh()uld be added, namely, text-domination. If the preacher lets his meditation be riglitly dominated by the text, then the text becomes, by reproduction, his own property, so that he is no longer the slave of his own arrangement, but that all is arranged for him. We may indeed call this text- domination ; but why make a special law out of it ? This being mastered by the contents is the necessary condition of a many-sided practical application, and belongs therefore to it. If then, in accordance with these rules, the irhole text and, in essential matters, nothing hut the text, is to be 172 HOMILETIC [157 expounded, we next have to concern ourselves with the functions of exposition of the thought and proof of it. The explanation of Christian ideas has not only to keep in view that the mind of the hearers is not a mere blank page, and that homiletic teaching in Christian congrega- tions has never to lay the foundation of an absolute beginning of knowledge, but also that the import of the fundamental truths of Christianity contains a continual novelty, and that the Christian perception of the congrega- tion is constantly in need of improvement. In the case of most of the fundamental ideas of the Bible (such as God and the world, the kingdom of God, faith and redemption, grace and regeneration, salvation, blessedness, peace, etc., especially also in the case of Johannine and Pauline ideas, such as light and life, love and sonship, flesh and spirit, sin, law, rigliteousness, justification, eternal life, etc.), the average mind, as a rule, contents itself with half- knowledge, and is, besides, inclined either to degrade these conceptions to the sphere of the senses, or to dissolve them into generalities. Moreover, the modern currents of un- belief either conceal or weaken the specifically Christian kernel of sucli ideas — nay, often father upon them a quite different meaning {e.g. the idea of the Son of God, Son of Man, the Holy Spirit, Atonement, Eesurrection). It is therefore necessary elcarly and definitely to explain in detail to our hearers the saving elements of these eoTweptions in the biblical and specifically Christian sense (cf. supra 1, («), (a)), and particularly to state the ideas contained in the latter, or to complete and intensify them, and further, since these fundamental conceptions are all equally ethical in nature, not merely to sharpen the perception, but, at the same time, with all impressi^'eness to lay hold of the Christian conscience. In this connection the less familiar is to be explained by what is known, partly by the introduction of Scripture passages which are cognate or which state the opposite side, in accordance with the rule, serijytnra serip- turam docet ; partly by reference to those aspects of the MATERIAL AND CONTENTS OF THE SERMON 173 mind and conscience, or of experience, in which the subject to be explained has been already illustrated. Whetlier, in doing so, it proceeds from tlie particular to tlie general, or from the latter forward to the particular, homiletic exposi- tion must, in accordance wdtli its free and more living character, always avoid a merely abstract statement of ideas, and must support and illustrate the thought ])y the life, the idea by its manifestation and observation, in order that it may continue to be intelligible, arousing and edifying for all. In the homiletic unfolding of the thought the following particulars should therefore be noted : — 1. JFc must not assume our hearers as a tabula rasa and h'(jin, al) ovo, with the most (jcneral or familiar. Besides, commonplaces are to be avoided, which, especially in the case of the more educated hearers, make edification infinitely more difficult. The effects of Christian education, a remnant of Christian conscience, are always to be assumed in our congregational preaching. At the same time, it must not be forgotten, on the (jther liand, that there the fundamental ideas of Christianitij hare to he studied over and over again, and in such a way that if they have been even once explained, we need not be always referring to them. It is generally a doubtful thing to refer back to something previously dis- cussed in preaching, if we have to go Ijack farther than a week, or, at the farthest, a fortnight, on account of the defective memory and irregular church attendance of many. But apart from the necessity of continually refreshing the memory, the fundamental ideas of the Bible are inexhaustible for practical treatment; they admit of infinite variety of illustration. AVe may therefore from time to time return to them again with a good conscience. Luther confesses in the preface to his Catechism- — to the deep shame of many who are quickly prepared — how he, although a doctor, found every day something to think of and to study in each of the Ten Commandments, in each petition of the Lord's Prayer ! 2. We must consider hoiv many false or hcdf-true concep- tions we have to meet, in order jjiblically to correct them or to explain and deepen them. The mental laziness of a very large number of hearers is only too much inclined to dis- 174 HOMTLETIC [150 solve into generalities definite biljlical ideas, and to content itself with a half -correct, vague conception of the subject. Very few are capable of looking fully at the breadth and depth of particular ideas, down to their roots, or at their connection. Besides, the currents of unbelief of our time are responsible for confusing the most important and funda- mental biblical conceptions, whereby terrible perplexity arises in the minds of many. E.g., the Holy Spirit is taken to mean the S-pirit of the [Church] people ; hence the idea and tlio talk of ignorant Clnistianity. It is therefore necessary at Whitsuntide and at other times to meet many false conceptions, and in many congregations to state ipiitc distinctly the ditt'erence between the Holy Spirit descomUng from ahovc and the spirit of the people [Church] formed Ijy itself, by nature and the world. So also the idea of the Son of God must be stated in the distinction of a specific singular as applied to Christ, and its generalising plural, " children of God " ; the divine consciousness of Christ in distinction from ours. As soon as we weaken and generalise in these cases, such ideas lose their kernel, their most mighty saving elements. Or let us take the idea of reconciliation. When, for example, Schenkel and others say that " reconciliation with God consists in the insight into His forgiving love, the power of which the follower of Jesus proves by his own sacrifice" (CharaMerhild Jem, S. 88, 114, 198, 218 ft:), just the most important saving elements — the sacrifice of Christ in the sense of a sidMitution for us — are put aside, and a general phrase is substituted, through which the specific lublical meaning is quite lost. In the explanation of the resurrection, theological forgery appears to-day in its most naked character, when, e.g., Schenkel says {id supra, S. 233) that there is no reference to the external facts of a bodily resurrection ; that " even Paul denied any value to such a belief" (he who in 1 Cor. XV. is surely confuting only those who deny the bodily resurrection : '' How are the dead raised up ? and with what body do they come ? "), that " the Eisen One is the glorified and glorious Christ, the Lord who is the Spirit" (S. 232), and therefore the expression "resurrec- tion " is already disappearing in this party, and is confused with the more general and more indefinite " glorification " or " continued life of Christ among us " (Vogelin, Geschichte MATERIAL AND CONTENTS OF THE SERMON l75 Jcsu, S. 111). This is more and more tlio tendency of inodoni lialf-belief iind unbelief, to excliaiujc, clear, definite Mhliecd concc2)tions for ideas that arc obscure, (jeneral, indefinite. Then for less practised eyes tlie appearance of Christianity is preserved, while tlie things that are s])ecitically Christian, the saving elements, are lost and blotted out. In opposition to tliis, tlie homiletic exi^anation of tlie thought must — 0. Clearly and definitely state in diitail to the hearers the savin// elements of the fundamental biblical conceptions, must sharply define the subject in accordance with its nature ; thus in tlie case of the sacrifice of Christ it should state that He gave Himself as a ran-^^niii for us, that we have liere atonement for our guilt, sul)stitution: "He was wounded for our transgressions," etc. On the resurrection it must be clearly lirought out that the body is here referred to, the carrying through of salvation even to the bodily, the over- coming of the last enemy, tlie firm, actual l)asis of Christian hope at the grave. The necessity of the saving elements contained in the ideas, their intimate connection, and there- fore the indispensableness of each particular one, must be stated, and in such a way, moreover, that the acceptance of them, which indeed requires an ethical act, an act of faith, shall be impressed upon the moral consciousness of the Christian conscience. 4. Willi regard to tlie fcehniccd. ^;«r/, in this, as in all explanation, we illustrate the unknown by the known, above all from Scripture itself, partly by adducing cognate ideas, partly by illustrations from Old and New Testament history, and then also from human knowledge and experience generally. Examples. — 2 Cor. vii. 10, " Godly sorrow workcth repentance unto salvation, a repentance which bringeth no regret ; but the sorrow of the world worketh death." Theme: — Godly sorrow and the sorrovj of the world. 1. Their different nature : — 1. Nature of godly sorrow — (a) Its root : knowledge of sin. (h) Its inner impulse : the Holy Spirit, who punishes for sin. 176 HOMILETIC [161 (c) Its subject : sorrow not merely for itself, but on account of God, whom we have grieved and slighted. Historical illus- tration of this idea (David, Psalm xxxviii.; Peter ; the publican ; the prodigal son). 2. Nature of the sorrow of the world. The latter is hearty indeed, but it is only influenced outwardly and inwardly by the spirit of melancholy — (a) Its root : the l)itter feeling that all is perishing and vain. (h) Its impulse and spur : love of the world, self-love, which are grieved, that every- thing does not go according to their wishes ; secret fear that soon all may be lost. In short, the spirit of the world works the sorrow of the world, as the Spirit of God works godly sorrow, (c) Its subject : temporal goods and honours which have been, or are about to be lost, just as in godly sorrow it is the for- feited favour of God. Examples : Saul ; Ahithophel contrasted with David; Judas contrasted with Peter, etc. II. Their different operation : — 1. Eepentance. 2. Death, spiritual and bodily, even to suicide. John xvi. 14, " He shall glorify me." Theme : The (jlorifying of Christ in His 2)<'oi)h' hi/ the Holy Spirit. 1. What is it ? To make bright = to surround witli glory. The expression is used of the Father, of men, of the whole earth, so also the glorifying of Christ. {a) Eevealing of the glory of Christ, His person. His office, the riches of His grace, His rule. Without this action of the Spirit, Jesus would remain imknown to us. {b) Illumination of the wliole inner man by the light of the knowledge of Christ. By the reception of light man begins to shine, is himself changed into the image of Christ (2 Cor. iii. 18). MATERIAL AND CONTENTS OF THE SERMON 177 (c) Monldiiig- of the lieart after tlie image of Clirist. AVe ^vould ourselves iuvolimtarily, after the model wliieh lias deeply taken possession of us. So also the Holy Spirit moulds us. 2. Wliy is the glorifying of Christ, of His Word and work, the highest aim of this activity of the Spirit ? Because He is the Spirit of truth, and Christ is the Truth itself; hence the forming of saving truth in the heart is also the production of the image of Christ, His glorification in men's hearts. 3. What follows from this ? That wiiich, in spiritual matters, does not serve to glorify Christ, does not proceed from the Spirit of truth. No carrying of religion to perfection beyond Christ, because the Spirit takes everything from the things of Christ. It is also wrong to expect for this age new revelations which are not rooted in the old. Sometimes, however, it will not be exactly a fundamental biblical idea which has to be explained, and the explanation of wdiich constitutes the inmost structure of the whole sermon, but often some other idea, at first sight sometimes unimportant, and yet on closer consideration very fertile and important. E.g. — 1 Pet. iv. 18, " If the righteous scarcely be saved, where shall the ungodly and the sinner appear ? " What does the little word scarcely signify here ? It con- tains a whole, solemn sermon. It preaches — 1. The trouble which the preservation of the righteous has cost God and still costs Him (Gethsemane, Golgotha ; historical examples of Old Testament saints, as Noah, Lot, David, Israel in general ; Peter — " Satan hath desired to have thee "). 2. The clangers which threaten even the righteous man to the end, although they can be overcome. Greatness of the dangers. Besetting sins, and the possibihty of over- coming them. Scarcely — therefore with difficulty. Scarcely — therefore nevertheless. 3. The necessity of constant humility and continual trust even for the righteous. " Let him that thinketh he standeth take heed lest he fall." Scarcely — therefore a miracle of grace if he is kept and saved. We are not to beheve, in 178 HOMILETIC [lG2 spiritual pride, tliat heaven is certain — a deeply humbling word. 4. The folly of the ungodly, wliile in this condition still hoping for deliverance from the judgment of God. In the former case it scarcely reached them, in the latter it cannot reach at all. " If they do these things in a green tree, what shall be done in the dry ? " For the avoidance of tedious, abstract discussion of an idea, ready illustration by historical examples is of very great service. Even the man who is unaccustomed to severe thought and cannot grasp separately the particular elements of an idea, receives through the example an approximate conception and correct view. The Proof. — With such an explanation of the ideas the proof is already given ; for both functions support each other, and, as a rule, the proof will be introduced by explanation. The aim of homiletic proof, however, is not merely the statement that the text consists of conceptions and thoughts which agree with one another and with other passages of Scripture, or that the conclusions, drawn in it from its premisses or the whole context, are justifiable, but especially the proof that the text is confirmed by experience or even justified by a reason enhghtened by Christianity. It also aims very specially at proving that the contents of the text are an important, yes, indispensable clement of saving truth, a direct dogmatic, ethical consequence of fundamental Christian truths or a necessary part of the history of redemption, of the development of the kingdom of God ; and, finally, that this or that truth or moral pre- cept contained in the text corresponds to the deepest need of the human heart, and is therefore the true and necessary way to salvation, to peace, to fulfilment of the high, divine destiny of man. Such proof, however, will seldom be effected without the disproof of false opinions, and hence defence or refutation has to accompany the proof. The standpoint of homiletic proof, which the latter, like the explanation, has not to lay down absolutely from the beginning, must not as a rule be laid in the general reason- MATERIAL AND CONTENTS OF THE SERMON 179 able knowledge, aiiicc the preacher as such has not to represent knowledge or the purely natural reason, nor in the conscience merely, since tlie interpretation of its judg- ment may actually be often erroneous (Eom. xiv. 1 ; Tit. i. 15; 1 Cor. viii. 7; John xvi. 2; 1 Tim. iv. 2), and hence the Word and Spirit of God are constantly necessary for the purifying (Heb. ix. 14), sharpening and regulating of the judgment of conscience ; nor, finally, in the Church and her traditions, because these, for Protestants, are sub- ordinate to the regulative authority of holy Scripture. The standpoint of the evangelical homilete is much rather the holy Scriptures as the divine truth which permanently vindicates itself, as the foundation of the faith and rule for the consciousness of the congregation, and yet not so that the authority and validity of Scripture is absolutely assumed, but that this validity is constantly confirmed afresh by proving the harmony of the testimony of Scripture with that of enlightened reason and the experience of Christian life and conscience. Hence reason and experience, especially the Christian conscience, and also advancing knowledge and history are added to Scripture, at least as sources and means of proof. Besides, the homilete has to pay regard to the special doubts which exist among his hearers, and generally in the thought of the time, whereby the direction of his method of proof is determhied and defined, and, on the other hand, to identify himself and his experience, by his personal faith, with the testimony of Scripture, if he is to be a true ivitness. Explanation and proof cross one another of themselves. If, for example, a preacher has cxjilaincd the idea " the world," in biblical dohannine sense, he has already })roved that it lies in the wicked one. The proof almost always presupposes the explanation. If we want to prove that the poor in spirit are blessed and that theirs is the kingdom of heaven, naturally the idea of spiritual poverty must first be explained. Three departments have come under consideration, the aim, the stamlpoint, and the sources or means of the proof. 180 HOMILETIC [l04 1. Tlic aim of the proof. — We have not, above all, to do with formal logical operations in order to prove that the ideas of the text are in harmony with one another (this has perhaps only to be done when they apparently are in con- tradiction, e.g. Phil. ii. 12, 13, "Work out your own salvation with fear and trembling, /o?' it is God that worketh in you to will and to do " ; there has to be shown in this " for " the close relation of divine and human activity for the attain- ment of salvation, and hence the agreement of the first thought with the second. It is said in you, but not instead of you). Much more frequently we have to prove that the conclusions drawn by the text really follow from its premisses or from the context generally ; e.g. 1 Cor. iii. 21, 23, " There- fore let no man glory in man, for all things are yours, whether Paul or Apollos, etc. . . . And ye are Christ's, and Christ is God's." Here the kingly glance which Paul casts over the immeasurable possessions of the Christian, "all things are yours," has to be proved to be a really justifiable inference from the assumption, " Ye are Christ's " etc. Still more frequently the method of proof will have to strive to let the text vindicate and establish itself in presence of reason and exiicrience as really true and right. Before reason, for example, when Christ says, " God is a Spirit " (John iv. 24), we have to show how high this simple biblical expression, and the biblical idea of God generally, stands above all philosophically limited, artificial, abstract, human definitions and conceptions of God, and how this biblical truth vindicates itself as truth, even in presence of the pro- foundest speculation. Before experience, e.g. 1 Tim. iv. 8, " Godliness is profitable unto all things " ; here it is desira]-)le to show how this is actually confirmed in all kinds of pursuits and callings. But this is not the highest and most important aim of preaching. We saw before, that in the case of a text which lies more on the outer fringe of faith, its connection w4th the centre, Christ, must always be in some degree indicated. On this depends especially the truth and profitableness of every text. Hence the proof can only prove the text as un- conditionally true and Ttdcric d-odoyji; a^iog (1 Tim. i. 15), if it is able to describe it in this connection with the kernel of saving truth, or as a necessary, indisi)ensable |>ft?'i! in the co77iplete system of Christian belief, or, if it is of historical character, in the full development of the kingdom of God. MATERIAL AND CONTENTS OF THE SERMON 181 Then only docs the text appear to the hearer sufficiently im]iortant and significant, and he recognises as necessary the ethical precepts contained in it. But the innermost nerve of the homiletic proof , which most of all produces spiritual fruit and constitutes, along with the application, the chief edifying eleuieut, is the evidence that this or that truth in the text really corrcsjuynds to the inmost need of the human heart, is really what we want, what our own inmost aspirations, — so long not quite clear, — impulses, and desires have been aiming at, and therefore the true way to life already divinely prepared in ourselves; that the teachings of Christ and his apostles cere often almost the very word which lay in its unspoken, and whieh, now helps us to clearness cthout ourselves and our needs. It is this which most deeply touches, awakens, edifies. We must show to the world that Scripture knows its inmost needs better than it does itself, that the world at bottom, even though quite unconsciously perhaps, is seeking the same things as the Christian, peace and happiness, but on a quite mistaken way, on which it wanders farther and farther from the desired goal ; that, therefore, Christ is the only way thereto, and that its heart's needs can only be satisfied through faith. E.g. Matt. xi. 28-30, " Come unto Me, all ye that labour," etc. ; here it is desirable to show that the world is in these words truly described in its inward character, weary and heavy-laden, in the sweat of the toil and care prescribed l)y God, and ever laying upon itself a fresh cross in many self- created, unnecessary cares, and therefore laden with work and guilt. Then it has to be shown that what we need is an easy yoke ; we need a yoke as the ship needs ballast, otherwise we are like the prodigal son ; " Let us break their bands asunder," etc. But it must be an easy one ; it must not press really upon us, but upon the evil in us, and keep it in bounds, etc. And Christ's yoke is really such as we need, it is easy ; the principal burden, the load of conscience, falls off: it is laid, not forced, upon us with a gentle hand (" take My yoke upon you ! ") ; it is laid on the right place, where it is salutary, upon the old man ; it is laid upon us in proper measure and weight, on no one beyond his al)ility ; and no one has to bear it alone, but always with Christ (" I was to them as they that take off the yoke on their jaws " Hos. xi. 4^) • ^ Lutlier's version "I helped them to bear the yoke on their neck.' [Trans.] 182 HOMILETIC [ICG it is also His yoke, because He bears it witb us — " I will give you rest." Here we may add proof from experience for the truth, " Ye shall lind red uuto your souls." Or 2 Cor. v. 19-21, "Be ye reconciled to God"; here we have to show how reconciliation is needed, how our inmost moral consciousness testifies continually to this necessity; how helpful, therefore, is the message, "Be ye reconciled," for this implies that reconciliation is j^ossihle even now and still — that it has actually taken place, and that it is now the earnest desire of God and Christ to make us partakers of it ; " we are ambassadors for Christ, as though God did beseech you by us." 1 John iv. 8, " God is Love." Here it is desirable, not merely to show how in holy love its ethical qualities are included, and reach their inmost necessary culmination, which again is the ground of all other love, — not merely to show how exalted this idea of G^od is above all other conceptions of the Diety, but to show how our whole spiritual condition — our mind and conscience, our whole life-history with its sins — hungers after this idea of God, and can find satisfaction and peace in no other way than through this idea of God ; how thankfully therefore we should accept and embrace the revelation of it. Thus only does the proof become really impressive and edifying. So much for the aim of the proof. 2. The standpoint of the proof, from which it proceeds, is holy Scripture, as the truth and revelation of God, which stands above reason as well as above the Church. As the truth of God, it is not contrary to reason, thoiiejh, it is indeed above reason in source, contents, and aim ; so also it is not contrary to the Church (the harmony of the Church's Creed with holy Scripture should frequently be shown), though tefore the Church, much older than the formulated confession, and ahove the Church, because the Word and Spirit produce and preserve the Church, and endure beyond all experiences of time. As the Word of God, the holy Scriptures are the self-evidencing truth, certain in itself, and now also confirmed by the experience of many thousand living Christians. But inasmuch as very many in our day dispute this standpoint as aljsolutely valid, the authority of Seript/ure is not always to he merely ctssumed, but is often to be freshly established by proving the harmony of Scripture testimony MATERIAL AND CONTENTS OF THE SERMON 183 witli truo (J(i(l-a,pprehencling reason, and with the experience of tlie individual as well as with history in general. At tlio same time, we must not forget tliat tliere are manif statoncnts of Scripture wliicih are in thrmsclirs so (jrrat and 2>o'iV(")'ful, so (jrand and majestic, hearing so directly the stamp of divine truth, that any attempt at a more detailed proof would rather weaken than strengthen them. In such cases let us content ourselves with the serious, solemn utter- ance of them as dicta jirohantiet, about wliich no doubt should exist among Christians. Uj/. " Holy, holy, holy is the Lord of hosts"; "All power is given unto Me in heaven and on earth." But if many will not acknowledge the Scriptures as the Word of God, would not conscience be the right standpoint for homiletical proof ? Here, however, no account is taken of the huge errors to which the iiderpretation of the jndfjment of conscience, left to itself, is exjwsed. What is heathenism, with its mistaken ways of approaching God and propitiating Him, but the history of an erring judgment of conscience, even though it is also a proof that conscience in itself has not completely died out ? And what is it that in Chris- tendom, for example, has so often raised the funeral pile for those whose belief was different ? The erring judgment of conscience, which believed that " it was doing God service" (John xvi. 2). Conscience needs the light and direction of the Divine Word and Spirit, and hence the Scriptures often speak of a defiled, erring conscience, of a seared conscience, etc. The question as to the ohjective contents of conscience, which might serve as a safe court of appeal, is not by any means so easily decided. For these contents are, as a matter of fact, not at all the same in all cases. On the contrary, conscience has individual character- istics in each one, and partly different contents. It decides and judges accordinr/ to the insight of the individual, which is only partially uniform, but partly also very variable and diverse. Hence the diversity in the interpretation of the judgments of conscience in men of different degrees of culture and different religions, along with a certain funda- mental agreement. Hence the gaps and chasms in the conscientious judgments of so many men (see Modcrnc Zweifel, 2 Auti. S.' 96 ff.^ ; Kohler, Das Gcivissen i. 1, 1878 ; Entwicldung seines Bcgriffs). ^ Or the English translation, Modern Doubt and Christian Belief (T. k T. Clark), pp. 85-S9. [Trans.] 184 HOMILETIC [168 On the other hand, if not as the standpoint, yet very often as — 3. Source and means of proof, conscience is to be used, next to holy Scriptures, and along with reasonable know- ledge, experience, and history. This is evident, if it is once admitted, that Scripture testimony must he confirmed, especially for unbelievers, hy proofs from reason, history, and conscience. E.g. Prov. xiv. 34, " Sin is a reproach to any people," ^ may be proved as easily from conscience as from the experience of individuals and the history of whole nations. Or, " Whosoever denieth the Son, the same hath not the Father" (1 John ii. 23); this may be justified from experience and to reason, and is also to be confirmed by history, since, as a matter of fact behef in the Father is so completely brought about through the Son that, where faith in the Son is wanting, the former cannot really exist. Here also it is evident that the p)<^rsonal standpoint of the preacher must not on any account be separated from the text, but must be thorouglily identified with the truth therein contained. He must not merely contend for the truth of Scripture, but also/o?' himself; otherwise he cannot convince. If that which he wants to prove is merely ohjective truth to him, and not at the same time subjective, personal experience, he will leave his hearers cold. Sis standpoint must therefore always he ohjective and suhjcctivc, i.e. he must himself appear for the truth of the text, and be a living witness for it ; he must lay himself in the balance of the decision. iP) Application of the Text. — The edifying application of the text presupposes that the fundamental ideas have been clearly expounded, the firm statement of which determines the wdiole direction of the sermon, and the combination of which forms the theme (chap. iv.). But to reach these fundamental thoughts, which frequently cannot be perceived on the surface, a certain gift of finding is needed (invcntio, not " invention,"), and also a careful attention to the vibration of those chords of mind and conscience which respond with special clearness through the harmony of the truths of the text with ^ Luther's version : "Sin is the destruction," etc. [Trans.] MATERIAL AND CONTENTS OF THE SERMON 185 tliG need of one's own lieart and of tlie whole congregation under the guidance of the Spirit from above. If the text has first reproduced itself by its reception into the preacher's own mind, then, from the comparison of its clearly perceived and definitely formulated fundamental thoughts with the requirements of the people and the time, the homiletic application will result. This rests on a twofold canon. 1. In relation to Christ and the acconvplishmcnt of salvation. — What Christ was once as Helper and Healer in grace and power, He is still for us also, what He spoke in invitation, promises, etc., what He accomplished as Eedeemer, happened for our salvation also, and how He appeared in His earthly life is a model for us also. Here the difference between the fundamental facts of redemption and the less important, which did not happen in the same way for our benefit, is manifest, whilst the application of biblical narratives to other conditions of life which do not touch the salvation of souls {e.g. the use of the dumbness of Zachariah for an exposition of the value of speech, cf. the rationalistic preaching, etc.) is not homiletic. Shice, therefore, the two elements are always presented, it happened for our salvation and for our exam2)lc, and modern unbelief or half-belief often seeks to hold fast only the element of example without that of mediation and merit, the homiletic application has also to show how little both can be separated, how the second (that of example) can only be realised by presupposition of the first. And it must also so expound the expression "for us " that the necessity of the " in us " will also be im- pressed upon the hearers, i.e. it has to proceed in such a way that the truth, which is explained and attested, will become truth also in the hearers themselves, that it will realise itself in them even newly and more fully, e.g. that the Christ born for us may also be born in us, that there may be in ns also a resurrection of the new creature, and so on. 186 HOMILETIC [ifiO Luther says, in his preface to the Kirchcnpostillc : " The principal part and foundation of the gospel is that thou first acceptest Christ and recognised Him as a gift and present given to thee by God and as thine own, before thou takest Him as thy example ; that when thou seest Him doing or suffering, thou shouldst not doubt that He Himself, Christ, is thine with such doing and suffering, upon which thou mayest rely no less than if thou hadst done it. If, therefore, thou takest Christ as a gift bestowed on thee for thine own, for the ground and chief good of thy salvation, then follows the other part, that thou take Him also as thine example." In opposition to this, unbelief and half -belief have long sought to acknowledge only the cxamjilc of Christ as per- manently valid, and recently much that is defective has been discovered even in this example, e.rj. by Strauss, who emphasises the view that Christ does not represent the married, domestic side of life, that He had no enthusiasm for art, that He ignored the life of the state, etc. On the other hand, unbelief notoriously rejects the great facts of Christ's mediatorial life as specially redemptive facts, which as such exercised an influence for all time, even for us, and placed us in a new relationship to God. In this way, both for our faith and also for homiletical application, the true basis is disturbed. The " example for us " evaporates in the air if " our salvation " has not been previously accepted. It is often maintained nowadays that living faith in Christ is independent of the acceptance of the historical facts of His earthly life. But a living faith surely presupposes the rcalitij of tlic ohjcct on which it rests, a real person, to whom the believer feels himself to be in a relationship of trust, of unreserved surrender. How can he have this feeling about a person whose origin and actual work has for him no historical certainty ? Or how can a person satisfy him who has spent his life only in exalted teachings of wisdom or in conduct acceptable to God ? Such a person only sketches in dim outline, as it were, what living faith requires, in order to have an object homogeneous to itself. Christ as the realised moral law is a second Moses to me, — only perhaps, with this difference, that Moses shows the law upon the tables in his hand, while Christ shows it as realised in His person and in His life — hut He is no Saviour. When Eohr, in one of his christological sermons (S. 3 ff ), states as his theme : " The light which falls upon MATERIAL AND CONTENTS OF THE SERMON 1^7 our own life tlirou,uh the birtli of Christ," and only sees tlicrein " tliat our life also, lilx His, is a benevolent and graeious arrangement of the heavenly Fatlier, that it, like His, is placed under God's mighty care, with its troubles and experiences, depends on God's wise guidance, and that it, too, is destined for worthy and noble purposes," then the Christmas meditation is thereby deprived of its cause and foundation, of its joy-bringing kernel of salvation. The same holds good of the new rationalistic teaching about beholding " the face of Jesus," " the example of Christ," which, with liitsclil and Herrmann {Dcr Verhchr clcs Christen mit Gott ["The Christian's walk with God"], 188G), really takes the place of the means of grace. In the fact of the life of Christ " God reaches us," because we sinners " closed our eyes before the revelation of God as an uncomfortable Being to us. God comes so into relation with us that at the same time He forgives our sins (Herrmann, S. 27). Hence we only need to open our eyes to see that it is delusion and distrust on our part to think that God is angry. He is not angry, but is self-evident love, and as such was revealed in the " personal character of Jesus " ; for this " raises us to the assurance that God is our God, and lifts us thereby within the reach of God." If the idea of God's anger is self-delusion, so also is the consciousness of sin, and he who denies sin as a guilt to be atoned for, overthrows the foundation of all Christian saving truth and ethics. What an emptying and enfeebling of the bil)lical doctrine of reconciliation ! Such passages as " the blood of Christ cleanseth us from all sin," according to Eitschl, only mean that death does not bring with it the condemnation dreaded by the sinner, that the wages of sin is not for the children of God. Thus it is all only a progress of knowledge on our part. There is no objective atonement for our guilt, nothing of the historical fact that the Son of God had to take our sin upon Him and atone for it in suffering, in order objectively to bring in reconciliation. But in order to be able to bear the sin of the world and make satisfaction for it, he must have been God in some sort. And to this doctrine of the Divinity of Christ, indispensable as it is even in relation to the meaning of "/or its" a totally dillerent meaning is given by Herrmaini, Schultz, etc., than that which the Scriptures and even the Church have of old associated 188 HOMILETIC [171 with it (Lutharclt, ZHtschrift fur kirchliclic Misdon, 188G S. 638 ff). The right uiiderstaiidiiig of the ''for us " (Christ our righteousness) leads, however, immediately to emphasising the ''in us" (Christ our new life, our sanctihcation) ; this is especially prominent on the great festival days : Christ must be horn in us, the old man of sin must also die in us, the new man must rise in us, the heart must daily make a spiritual ascension, the Holy Ghost must descend upon us. This must always remain the culminating point of homiletic application of the festival Gospels ; homiletic treatment of the festival texts must always endeavour to reach it in some way. U.g. the Cliristmas message (Luke ii. 11): " To you is horn this day a Saviour ; " here every word demands an immediate application to ourselves. (1) " You," hi its divine all- embracing breadth, how all have a right, a holy claim to this Child — Jews, Gentiles; children, old people; poor, rich, etc., as is clear from the circumstances of the birth of Jesus, His genealogical tree, etc. (Isaiah : " Unto us a Child is born "). But also in its true narrow and narrowing application, for only he has a full right so to rejoice who has the Child, not merely before him in its crib, but also in his own heart. (2) " To-day," with its blessed truth. At last it came, and it has not yet disappeared ; the happy anniversary still returns, therefore, " To-day, if ye will hear His voice," etc. (3) The all-sufjidng helpfulness of the worel " Saviour " ; it is pro- portioned to the guilt of a whole world, therefore to your sin also ; He has come as a Saviour for you, because you need one — has He become one in you ? Are you allowing Him to carry on His work of sanctification in you ? Go not away unsaved from the manger ! (4) The eondescension of the loord " BOEN," uniting God and men : He did not appear in glorious majesty, but like ourselves, became the brother of sinners, your brother, that everyone may be able to have an affection for Him, and freely embrace Him ; bound for ever to our human race, etc. John xvi. 14, Glorification of Jesus in His people by the Spirit. The exposition of the thought has been indicated above ; but the ai^iMcation is also necessary : Has Christ been made clear to you ? How many dark places has Christ still for you ? The natural man does not perceive His glory. How far is your heart moulded after the image of MATERIAL AND CONTENTS OF THE SERMON 189 Christ ? How far have you allowed yourself to be led by the the Holy Spirit into all trutli, to be convinced of sin, of righteousness, of judgment i How far does the image of Christ shine forth from you ? and so on. Sometimes tlie text itself may be taken as the theme, e.g. Gal. ii. 20 (" I live, yet not I, but Christ in me "). Chrid in us : (1) How docs He come in ? (a) In what way ? (By the way of death : I am dead to tlie law — crucified with Christ ; He enters — only over tlie corpse or the ruins of yourself, of the old man), (h) In what form and with what forces ? As tlie life. With what right ? " Who loved me and gave Himself for me." (2) JVhcct docs He do in us ? He wants to live (" Christ liveth in me "), to grow, to purify us, to inspire us to everything good. (3) What are we to do unth Him ? (a) Let Him live, and expand until He has taken complete possession : " The life I now live in the flesh I live by the faith of the Son of God ; " He must increase, you must decrease, etc.). (h) Avail yourselves of Him for everything, do nothing without Him, like Paul, (c) Comfort yourself, and rejoice in Him in life and in death ; if He is your life. He will also be your death, and thus death will be your gain, etc. 2. loi relation to men, the recipients of salvation : as manhind then was in the time of Christ and under the old covenant, namely, in need of scdvation, but at the same time, in the great majority of cases, resisting the light, hardening itself in unbelief, and in the small minority receptive, eager for salvation, feeble or strong in faith, so is it still (compare especially in this connection the story of tlie Passion and the various characters which appear in it with our own time), which of course does not exclude — c.y. in comparing the early Christian churches with those of to-day — allusion to the often very considerable difference between tlieii and now. Here the preacher has always to start from this, that, on the one hand, tlie human heart in its natural state is and has been essentially the same for thousands of years, even though the forms and names of his habits and sins are changing, and that, on the other hand also, the fruits of saving grace, on account of the 190 HOMILETIC [173 one Spirit who produces them, must appear in all ages essentially the same. In the application of tliis double canon, the remarkable combination of the particular and the universal, the rigid adhesion to the true boundary line between what is fixed and what is left free, and therefore the infinite many-sided- ness and applicahility of Seript^ire to all times with their changing conditions and needs, will suggest itself to the believing and studious homilist as an undeniable proof of their thcopncustia, wliilst the hearers, the more plainly they recognise in the didactic or historical parts of Scrip- ture themselves their own needs or faults, will feel themselves more effectively edified by the sermon. Example.- — Luke xii. 16-21, The rieh man tvlio is not rich toivards God. 1. How beautifully he calculates. («) He has prosperity, without taking note of God's goodness. (&) He is always thinking with himself about his earthly affairs. (c) He makes plans for increasing his business. (d) He intends finally to retire into a comfortable leisure. 2. "What a stroke God draws through the beautiful calculation. (a) God shows him his folly. (h) He shows him the transitoriness of earthly things. (c) He warns him of his neglect (thy soul). (d) He warns him of the impending reckoning. (c) He warns him of the vanity of liis toil and care. 3. How necessary it is therefore, amid all the work of earth, to be rich towards God. For complete homiletic exposition of the text tliere result, therefore, from the above as the most important requisites : edifyingness, intelligibility, capacity for being perceived and for being retained, and impressive ajyplication (cf. (b), («)). MATERIAL AND CONTENTS OF THE SERMON 101 This second canon is of course insejjarahle from the first : as salvation is still valid and still the same, so also the recipients of salvation are essentially the same ; in our day mankind without Christ is still feeble and scattered, sheep without a shepherd, each following his own way, full of misery and sin, hungry as those nuiltitudes were in the wilderness, poor, bhnd, lame, spiritually dead — therefore in need of salvation ; and besides, for the most part loving the darkness ratlier than the liglit, people whom neither the Baptist witli his severity nor Christ with his human sympathy can satisfy, like those children in the market- place (Matt. xi. IG ff.) ; at the best, hearers but seldom doers, persecuting even those that bear witness for the truth, serving their stomach, mammon, etc., and therefore hardcniiKj the^nsdvcs in unbelief. How true to-day is still the descrip- tion of the hearers who do not become doers. Ez. xxxiii, 30-33, " They speak one to another, every one to his Ijrother, saying. Come, I pray you, and hear what is the word that cometh from the Lord. And they come unto thee as the people cometh, and they sit before thee as my peojjle, and they hear thy words, but they will not do them ; for with their mouth they show much love, but their heart goeth after their covetousness," etc. On the other hand, we find only feiv [fcnuine Israelites who are of the truth, and there- fore hear the voice of truth, receptive, penitent ; and even these few not all and not always strong in faith, but often weak like Peter, doubting like Thomas, often falling seriously like David, etc.; but then also here and there showing the fruits of the Spirit in faith, love, zeal, and self-sacrifice. In appropriate material of this kind, the story of the Passion, for example, is particularly rich (see Palmer, S. 150). The trial in the high priest's palace. Theme : How the xmrld seeks to vindicate itself: — (1) Although the truth is manifest and present, the world acts as if it were not there (the higli priest asks about the teaching of Jesus, wdiere the Lord had taught quite publicly) ; (2) although the truth is clear and plain, yet it is made obscure (the false witnesses) ; (3) although the truth is only in one, even He is made a liar (the high priest's adjuration); (4) although the truth has demonstrated itself with power, yet it is insolently challenged (" Prophecy unto us, thou Christ " — the smiting on His face, etc.). Or the trial heforc Pilate and Herod. Three leading 192 HOMILETIC [175 forms of sin — (1) shameful servitude — Pilate (he wants to do right and cannot, because of the fear of man) ; (2) con- temptible levity — Herod and his gang only want a miracle for their amusement ; (3) lying wickedness — the leaders of the people. It is very specially in the application that we see the infinite variety and appropriateness of Scripture, which by these qualities becomes to the believing student even greater, diviner, and more beloved. Here he finds a proof of inspiration to which dogmatic theology seldom directs attention — the remarkable eomhination of the universal and the p)articidar, of fixity and liberty, the correct line being at the same time sharply drawn, e.g., in the directions about those in authority (Eom. xiii. 1-7). Who, without divine enlightenment, could have so sharply kept the true boundary line for all times and circumstances ? If one individual pre- siding Spirit had written all the books of Scripture, that delicate preservation of the correct line would have been wonderful enough. For there has so far been no philosopher, founder of a religion or lawgiver, who, as the son of his time and looking at things from its conditions, would not have followed out his own fundamental conceptions and views of detail, which would not have adapted themselves as suitable to later times (cf. The Koran ; Plato's Bepublic). But that a number of men, independent of one another, who were indeed filled with the one Spirit, but who had framed no system of any kind for the extension and application of their teachings to the individual spheres of life, and could not even think of constructing such a BjBtem.^that these men have not transgressed that line even in a single j^oint, this is a fact which without theojyjieustia is ahsolutely incompre- hensible ! How easy it would have been, for example, expressly to condemn war ! Had that happened, then either the conscience of Christian nations would have received a constantly open wound, or Christendom must have remained an obscure sect. On the other hand, however, there is no express recognition of the absolute necessity of war, and quite rightly so. It is said to us : " As much as lieth in you, live peaceably with all men." Notice the great divine wisdom in leaving the Christian consciousness, here and in many other passages, especially even in questions of Church government, to its own development (Gelzer, MATERIAL AND CONTENTS OF THE SERMON 193 Protestantisches Monatsblatt, Feb. 18G3). From this divine peculiarity of Scri})turo comes the endless many-sidedness of its application. All this let us now present to our licarcrs in a form lliat can he easih/ retained (tlie otlier requisites liavc^ ))een already discussed above) — complete, comprehensible — so that every- one can take it with him and recall it without troul)le. A very great deal depends on this ; hence Christ so often speaks in short, sententious form. When the truth is so tightly jm^l'^y^^) everyone can most easily take it away [lit., " put in his pocket "] : salus j^ojmli suprcma lex esto ! summei tUilitas omnis rcguJa (but compare on tliis cliap. iv., the formal part). Georg Konr.TdegeY(fferzenspostilleandMatfJuxHS])re(li[/fen) is especially a master in edifying homiletical exposition and the application even of small details. 2. HOMILETICAL MATERIAL AS DETERMINED BY CHURCH CREED AND CHURCH CUSTOM. Here the suliject is partly the relation of the homiletic exposition of Scripture by the individual to that of the Church, the fundamental lines of which are indicated by the Church's Creed ; and partly also the relation of the choice of texts for homiletic purposes to the Church's custom, and in this connection the relation of the free choice of texts to that appointed by the Church, or the lectionary- qucstion, and partly the relation of the choice and treatment of the text to the Church year, or the consideration of special times and days and occasions. («) The Homiletic Exposition of Scripture in Relation to the Church's Creed. Since the Christian Church and theology has not, for a long time, been united on the exposition and application of holy Scriptures even in essential points, the particular Church from which the preacher receives his position and his bread, and for whose maintenance and extension he has to labour, — even though suljordinately to his duty to Christ and the kingdom of God in general, — has a right to 194 HOMILETIC [177 demand that the individual homiletic cxjwsition of Scripture shall he determined hy the eonception of Scripture formulated in the Church's Creed (see above, chap. i. 2,(b),(^), "accord- ing to the confessions of the Churches "). But since the Creeds of the Churches, on account of their Jiunian origin, are not to be placed on an equality of authority with holy Scripture as the divine standard for the material of preaching, and according to the evangelical principle of doctrine, rightly understood, are not so much literal doctrinal laws as doctrinal limits, and, in the great majority of them at anyrate, defensive documents against errors which actually appeared in the past and are ever threatening afresh — the evangelical preacher has the right and the duty always to test over again the contents of the confessions according to the standard of the Word of God. Because, moreover, the evangelical Church [in English sense " the Protestant Church " — Trans.], from the time of the Confessions of the Eeformation (cf. for example, part iii. of the Articles of Smcdcald), and especially from the older dogmatists down (cf. Hunnius), has with perfect right laid down the distinction, which rests on biblical grounds (1 Cor. iii. 11 et seq.), letwcen fundamental and non- fundamental articles of faith — 1. In opposition to a crude confcssionalism, it must be maintained that the stricter formulating of homiletic exposition of Scripture in accordance witli the Creeds of the Churches can only hold good icith reference to all fundamental articles of faith. The Church's definition of these must have approved itself to the preacher as essentially correct and scriptural, ere he accepts from this Church a commission to teach. On these funda- mental articles, in which, indeed, the evangelical Confessions are moreover in essential agreement, such as on the authority of holy Scripture, on God and the Trinity, the Divinity of Christ, sin and redemption through Christ, reconciliation and justification sold fide, the work of the Holy Spirit in conversion and regeneration, the resurrection, MATERIAL AND CONTENTS OF THE SERMON 195 judgment, and otornal life (cf. above, I, (a), (a), tlie foundation facts of salvation), the preacher must not teach anything which is contrary to the Creed of his Church, and therefore contrary to the substance of the universal evangelical faith, because contrary to holy .Scripture. For tin; rest, however, since no part of dogmatics or morals is to be excluded from the pulpit, he must expound the Scripture according to the best of his knowledge and conscience in an evangelical sense and spirit, even tliougli some particulars might not always be in full agreement with the letter of the Creeds. Generally speaking, the rule holds good for dogmatic expositions, that the congregation is more deeply edified, and tlie preacher himself feels surer ground under his feet when he takes his stand rather n^ion the hihlieal consensus than ujjon the confessional dissensus. But on those fundamental truths the Church may with justice also demand — because there is no special pulpit-dogmatic, but there is a catechism-dogmatic — that the congregation, which draws its faith and its Creed principally from the Catechism, shall have dogmatic ex- positions presented to it by the preacher only in agreement with those familiar ideas of the Catechism and with the language of Scripture generally, but not in modern scientific terminology, — which of course does not exclude the deeper confirmation and elucidation of these ideas by the growing light of knowledge (cf. chap, iv., " Popularity "). Cf. also Ficker, Gritndlinien der cvangclischen Homiletik, chap, ix., " On the correspondence of Preaching with the Confession." On this question we stand in opposition to two ex- tremes — crude confessionalism and false liberalism. Tlie first, at least in practice, places the Confession almost on an equality in authority with holy Scripture, by seeking to bind the preacher to the letter of the Confession on all the Articles of Faith ; the second pays no heed to the authority of the Confessions, because it has already, to a large extent, given up that of Scripture. But loth are agreed in this, though from opposite sides, that they do not regard the dis- 196 HOMILETIC [178 tinction hctwcen fundamental and non-fundamental articles — the former, because, at least in practice, it regards crcrytMng as fundamental ; tlie latter, because nothing is fundamental to it, but everything disputable. What position do we occupy in relation to them ? (a) Wc recognise that the Church may and must, hj its Confession, regulate the homilctic exposition of Scripture in general. The Church forces no one into her service, l)ut puts her views before the preacher at the very beginning to be tested by him. It is his duty to prove them, and only to enter into her service if he has accepted them as correct and scriptural. He has certainly his first duty to Christ and the kingdom of God, but because he must also see a part of this kingdom in the Church whose services he has undertaken, he is serving the one in the other, and must not forget that his office makes the maintenance and advancement of the Church, on the basis of the Confession accepted by him, to be his sacred duty, and that there- fore it would be a breach of faith to help to disturb this basis. (/3) But we cannot recognise the Confessions as of ecpicd authority with holy Scripture, because they are derived from it. Something which in all its parts is dependent upon a higher norm, cannot be equally a norm in its turn. This certainly was by no means the idea of those who framed the Confessions. The latter, therefore, do not form a new rule of doctrine alongside of the holy Scriptures, but as their historical origin shows, rather a doctrinal limitation, a firm fence against old and new errors. Since the Gnostics were obscuring the Christian idea of God, the apostolic regula fidei was gradually developed, in opposition to them, into the " Apostles' Creed " ; since the Unitarians, Ebionites, Samosateans, Sabellians, and especially Arius, were obscur- ing the biblical doctrine of the Son's relation to the Father, the Church sought to build a boundary wall against these false tendencies by the expansion of the Apostles' into the Nicenc Creed, shortly afterwards against Apollinarism and Macedonianism by the expansion of the Nicene into that of Constantinople, against the later Arians and Subordinatians, Monophysites, Donatists, etc., by adding the Athanasian Creed.. So also the Reformers were compelled, by tlie obscur- ing, in the Middle Ages, of the biblical doctrine of repent- ance, of justification, of the sacraments, of the Church and MATERIAL AND CONTENTS OP THE SERMON 197 its government, etc., to construct from Scripture a wall of defence against tliese later errors, and these are our modern si/))ihols, whicli luive been added to the old ones, which, how- ever, because ihcy profess to he clrmtm lyuniy from Script tire, and because they appear in a variety of considerable devia- tion from one another, make it our duty constantly to test them hy Scripture — a test, the justification of which can l:)e the less objected to, since one may find himself according to his theological knowledge at the time in perfect accord with them, and yet, through fresli studies of Scripture, nuiy later on have doubts on particular points, or may even in the symbols of his Church detect differences in certain details ; as, for example, it would be very difficult even for a strict Lutheran to deny that in the doctrine of predestination, as stated in the Formula of Concord, there is something hard to reconcile with its doctrine of conversion. (7) The distinction between articuli fundamcntalcs and non-fundamcntales is insisted on by the Ileformers them- selves. E.g. in the Articles of Smalcald, the first part treats de summis articidis ; in the second, an articulus primus ct jn'incijKdis on the work of redemption is stated ; of the third, however, it is stated in the su]3erscription : " iJe sequentibus articulis agere poterimus cum doctis et pru- dentibus viris, vel etiam inter nos ipsos." Then Hunnius introduced into scientific theology the distinction between fundamental and non-fundamental articles, and Quenstedt developed it still further. We do not like to see that in our day rigid Lutherans especially obliterate this distinction, and make everything contained in the confessional documents into unalterable rules of doctrine, seeking also to bind the homilist entirely to them, as Stahl, for example, does in his work on Die luthcrische Kirchc and die Union (when, e.r/., he proposes the misleading question : " Is it to l)e fundamental to deny the l^read and wine in the conniiunion, and non- fundameiital to deny the body and blood of Christ ? " As if the Lutheran doctrine of the communion were as far re- moved from the Eeformed doctrine as from the Eoman Catholic '). None of the dogmatic specialities of the theology of the schools will ever win the world — nothing but the simple scriptural unity of the evangelical faith. In spite of artificial renewals of old controversies, we may say with a good conscience, even in our own time, that the conscious- ness of the unity of the evangelical Church on the ground of 198 HOMILETIC [180 a common faith, and, therefore, the distinction of this common ground as fundamental from the other doctrines as non-fundamental has penetrated into the circles of believers generally. Those fundamental truths, moreover, have been already taken out of the various Confessions as the peculiar substance of the evangelical faith, and have been newly formulated and fixed in elementary lines as a common basis of the belief of Protestantism against that of Eome, and also against unbelief. Thus the Prussian General Synod of 1846, in accordance with a proposal of Nitzsch, drew up a confession of the fundamental facts and fundamental truths of the gospel, a biblically extended Apostles' Creed, to be assented to by candidates for ordination. Similar are those articles of the Evangelical Alliance, on the basis of which thousands of Bible-believing Protestants in all lands have united, not merely in a general fellowship, but even in the fellowship of the Lord's Supper. We say, therefore, simply — {d) The homilist wlio enjoys the bread of a chiireh must regard himself as hound to the fundamental articles of the evangelical faith, as they appear in essential unity in all Protestant symbols, but to the non-fundamental particulars only in so far as his Christian conscience, studying exeget- ically and always examining the Scriptures more closely, permits him. Let him therefore expound the Scriptures, to the best of his knowdedge and conscience, in an evangeliccd spirit, but without feeling himself bound to the very letter of the symbols, only so that the analogia fidei is not violated. So Bengel says, on duty to the symbolic books, that we must not force the servants of the Church to all particu- larihus in iis contentis, cxcgesi, etc. "Nothing further was required than that we accept and subscribe to the chief theses, not to the details, or to the proof, or to the exegesis." Dorner, Geschichte dcr protestantischen Theologie, S. 650; and Nitzsch, Protestantisehc Theologie, i. 307 ff. : " Heterodoxies are indeed to be distinguished from fundamental errors or heresies." And so it has always been held in practice. If we were to turn our attention to those who so greatly exag-Q-erate the value of the Confessions, we should no doubt discover many a material discrepancy in details between their sermons and their Church standards. (s) Further, in reference to the, formal homiletic treatment of those fundamental trutlis, let us remember that we should MATERIAL AND CONTENTS OF THE SERMON 199 adapt ourselves as far as possible to the ideas that arc familiar to the iKOi^le, or at aiiyrate always make tliem our starting-point. These ideas, however, are expressions eitlier of the Cateehism or tlie Bible. Modern scientific terminology may easily confuse. In the discussion of non-fundamental statements of doctrine, however, especially of such as are not more fully expanded in the Catechism, let us keep as far as possible to the expressions of holy Scripture ; and in the case of well-known points of controversy between the Lutheran and Eeformed doctrine, as, for example, on the Lord's Sui)per, it may l)e laid down as the verdict of universal experience, that it is most protitaljle for the hearers, and they follow the preacher with the most pleasure, when he keeps himself to tlie simple statements of his text, without bringing forward the detailed statements of the syndjols in all their iii- cisiveness. 2. Our standpoint in opposition to false liberalism. — Tliere are those who, in an opposite interest, in conse- quence of their thoroughly rationalising conception, deny the distinction between fundamental and non-fundamental truths, in order to drag down the eternally firm, inalienable divine substance of Christian faith into the current of human opinions, which are ever changing and therefore to be left to the individual taste ; who let loose their doctrinal freedom on subordinate points into boundless arbitrariness of teaching even on cardinal points. In opposition to these the preacher has to maintain that the Christian Church from the very beginning Ijuilt itself up in life and doctrine on the firm ground of the confession of the historical revelation of God for salvation, of the Crucified and Kisen Saviour, as in course of time it was embodied in the "Apostles' Creed," remained the l)asis also of the evan- gelical Confession, and forms the divine foundation of the whole treasure of Christian truth, and, therefore, also the divine motive-power of the life and growth of the evan- gelical Churcli ; and, generally, that a Church, in accordance with its idea and nature as a fellowship of belief and there- 200 HOMILETIC [182 fore also of public teaching, cannot exist without a common Confession. Finally, the preacher must not forget, that as one called to the service of this Church he has, on tlie other hand, the sacred duty of using as a weapon against all such destructive errors not merely the holy Scriptures, but also the Confessions, since the Confessions are intended to form a firm wall of defence against these very dangers. But if he cannot any longer agree with those cardinal points, from which the Church cannot release without surrendering itself (1 Cor. iii. 11 ; 2 Cor. xi. 4; Gal. i. 8 ; 1 Tim. vi. 3-5 : 2 John 10, 11), let him rather, in order to remain a man of honour, resign the head of the Church whose statutes he can no longer keep. The Chiirch is a living, growing organism; therefore it needs both: a firm ground, root and stem — against those who would tear up the ground and hew away the roots ; but also progressive movement in wielth and height, a pliancy and llexibility of the branches, which do not belong to the roots — against those who, by legal enforcing of the symbols even in the uttermost branches of doctrine, reduce the living stream to stagnation, and thereby stunt and ossify the life ; and who, besides, are needlessly alarmed if a storm strips off the more ephemeral leaves and even carries away a few slender branches, as if the inmost life of the tree were thereby endangered. In a word, for fresh, healthy life the Church needs both : an element of stahility and an element of mobility. In nccessariis uniteis, in eluhiis (mm necessariis) liheo-tecs, in omnibus (utrisque) earitas ! So say we with Eu})ert von Melden, who held this in opposition to the controversial theology of the seventeenth century (it is incorrectly attri- ])uted to Augustine) (Hagenbach, v. S. 155). If we claim for the preacher the libertas in dubiis, so also we insist on his remaining, i7i necessariis, in the Christian evangelical nnitas ! The Church is at the very least a society with definite rules. Cliurch fellowship rests on a community of faith ; on the ground of one and the same faith the members meet and are organised; the cunwiunity of faith, which finds its ex- pression in the Creed, forms the condition of entrance to it, not to speah of the acceptance of office in it. He who cannot MATERIAL AND CONTENTS OF THE SERMON 201 any longer kee}) its rules in essential points should fairly and honourably resign. But he who, like the liberal un- believers, completely opposes these rules, undermines them, denies to them their right, their validity, seeks Ijy every means to abrogate them — ought not, with any deceney, to seek to do this in the very name of this society ; but this is done by preachers who obtain from the Church a commission to teach in order to undermine from the very pulpit the Church's doctrines. Wliilst the doctrinal freedom of the evangelical Church is plainly limited by the fundamental facts of salvation, these men, proceeding from a false, vayue idea of toleration, do not recognise even these limits, and leave every dogma, no matter how central, to the inclination of individual thought. Tims freedom becomes licence. In this way the tirni kernel of Christian truth becomes dissolved, drawn into the current of changeable subjective conceptions, and finally no longer acknowledged as fundamental. In this way the Church, as such, loses all its real foundation and ground, and loses itself in a universal humanitarianism, particularly in relation to the State. So it is now in Swit- zerland, when, for example, a State law was passed in Geneva on the 26th April 1874, which decides that " every pastor of the Protestant National Church of Geneva is free to teach and preach on his own responsibility, and that this freedom must not be restricted either by Confessions of Faith or by liturgical formularies." The Church thus ceases to be a Church if everyone may preach what he likes, and with such chaos men play into the hands of no one more than the sects and the Eoman Church ! This, too, is tlie final conclusion of the left side of the Tubingen school, at least so far as its 2Jri7iciples are concerned, though it does not indeed often venture to give practical effect to its con- clusions. Nothing in doctrine is to he 2Jcrmancnt any longer. So says Zeller, for example, one of the most advanced on the left of Baur's disciples, in his Vortrdgen und Ahhcmd- lungen geschichtlichen Inhcdts, that the nature of Chris- tianity is shown in early Christianity " everywhere or not at all," that it can only l)e understood from the whole of its historical manifestation, Init least of all from its dogmas, which are continually changing and must change, because they are only something subjective. Is there a more com- fortless conception ? But this is the meaning of the tendency of our time. " Only no positive dogmas ! " is its 202 HOMILETIC [l84 watchword. Instead of the foundation laid by the Apostles and Eeformers, instead of the definite facts of salvation, general moral rules, perhaps, are to determine doctrinal freedom. These, it is said, remain fixed ; hut dogma is always changing. Let us not be confused by the talk about intolerance ! The question is simply one of order and clearness. The right of existence within the State cannot, and must not, ever be refused to these views. But it is a quite different qiiestion whether they can be equally allowed in a Church with definite fundamental doctrines. This nnist be denied by everyone who acknowledges these fundamental doctrines to be divinely revealed and, therefore, immutable and in- alienable. Kichter says, in his Lchrhuch des hatholischcn und cvan- gclischcn Kirchcnrcchts, 6 Aufi. 8. 680 : " The view that each individual preacher may hold by his own particular stand- point in opposition to the Creeds, is utterly irreconcilable with the idea of a Church as a fellowship of faith, and there- fore also of public teaching. Churches do not make offices in order that in a hundred churches a hundred different doctrines may be preached by learned and unlearned minds, but in order that the one spirit of evangelical faith may be proclaimed and impress itself on men's hearts. Hence the particular duty to the symbols seems quite justified as a special warning to the conscience." Cf. Nitzsch, i. 307 ff. : " Freedom of teaching must always be regulated and defined, so that every perversion of the teacher's office for the public undermining of the Christian doctrine will be regarded as usurpation and anarchy, and treated accordingly." And Eothe (Theolo[/ischc Etliik, v. S. 433) : " A permanent Church doctrine is in fact an indis- pensable requisite for every Church. Without some kind of symbol an actual Church is not conceivable, and the symbol is no symbol at all if it has not authority for regulating the teaching in the Church." Even Krauss (S. 180 ff.) declaims against " neoteric titillation," and em- phasises the conscientious subordination of all subjective personal views of the preacher to the ol)jective common faith of the Church or — the laying dow^n his office. In times when dogmatic critical questions especially occupy or even perplex the mind, or when the preacher MATERIAL AND CONTENTS OF THE SERMON 203 discovers in his congregation (especially in a mixed one^) much indefiuitencss or imi)<)rtaut ])()ints of doctrine, — and this, even among educated people, is usually greater than we til ink, — it is well that sermons of a doctrinal kind should he given from time to time. Only let us not give our theme Ihe general title of a section of dogmatics, such as " Of -Jus- tification," "Of the Holy Connnunion," etc., hut a more concrete form according to the elements contained in the text, or with an ethical direction. Such Doctrinal Sermons are, for example, in the older times, the Catechism-sermons of Joh. Arndt, repuhlished, 1770 ; Tholuck, Predigtcn ilher die Hau2itstuclcc des christ- lichcn Glaubcns und Lehcns, 5 Biinde, Gotha, 1863 ; Tholuck's Sermons on the Aiiostlcs' Creed, ii. S. 128-187; Ahlfeld, Pre- digtcn uber das II. Hawpfstiiek des Kateehismus, 2 Autl. 1857 ; Petersen, Predigtcn uber den christlichcn Glauben naeh clem apostolischcn Glaidycnsbchenntniss, 1859 ; Harless, Uehcr die AhendmaJilslchre Sonntagsweihe ["The Lord's Supper, and Sunday Observance " — Trans.], i. S.175 ff. ; Hagenbach, Ueher das stcllvcrtrctcndc Leiden Jesu ["On the Sul)stitutionary Sufferings of Christ "], ii. S. 43 ; Uehcr den Glauhensartikel von dcr Himmelfahrt Jesu [" On the Ascension "], vi. S. 78 ff. ; CI. Harms, Sermons on the Creation, Bedcm'ption, Sanctifiea- tion, the Bible, the Augsburg Confession, etc. ; Lobe, Uebcr die Versohnung (seven sermons), S. 40 ff. ; Strauss, Ueber die Reehtfertigungslehre [" The Doctrine of Justification "] ; Four- nier, Sermons on the Christian Doctrine of Faith, 1847 ; Jul. Muller, Zeugnisse von Christo, v. vi. x. ; W. Hoffmann, 12 Predigtcn uber die letzten Dinge [" The last Things "], 1857 ; Caspari, Predigtcn Uber das I. Hau^Jtstuck des lutherischcn Kateehismus, 1857 ; Thomasius, Predigtcn zumcist apolo- getischen Inhalts, 1865. Among sermons treating of s})ecial sections of Christian ethics, and at tlie same time based on doctrine, I name, of the older ones : Spener, Predigtcn uber die christlichcn Lebenspjiichten [" Christian Duties of Life"], a year's course ; Brastl)erger, Die Ordnung des Heils, S. 280 ; Otinger, Herren- berger Predigten, 3 Epiph., " Courtesy, a daughter of Faith ; Discourtesy, a daughter of Unl)elief " ; Georg C. Eieger (" On the Christian's Carefulness in Little Things "), Gesammeltc Pre- digten, 1843. Among the more recent : CI. Harms, Winter- iind Sommerpostillc, a course of sermons on morality — " Praise ^ I.e. composed of people of differeiit deiioniiiiations. [Trans.]. 204 HOMILETIC • [18(; of Simplicity," " On the Oath," " On Humility," and then especially from the 1st to the 6tli Sunday of Trinity, on " Usury," " Grace before Meat," etc. ; Ahlfeld, Prcdigtcn ilher den Dclalog, 1858 ; on the same, Caspari, 1852 ; Trommel, 1859; some sermons by Nitzsch (I. AuswaJd, S. 305; II. Auswahl, S. 7) ; Tholuck, Prcdigtcn ilher Haupstilckc christ- lichcn Glaubcns und Lcbcns, iv. S. 163 ff. ; Liebner, Prcdigtcn, ii. 1861, etc. ; L. Hofacker, Prcdigtcn (" On the Eight Use of the Tongue "). {b) Choice and Treatment of Homiletic Material as regulated hy Church Custom. Ranke, Das kirchliche Perilxopcnsystcm [" The Church Lec- tionary system "], Berlin, 1847 ; Ucher den Forthcstand dcs herJcommlichcn PcrikoiKnkreises,(Joi\yn.,lQ'6'^ ; Artikcl " Perikopen," in Herzog's BcalcncykloiJadic. TilAMER, Dc originc pcricopariLm, 1734. Lisco, Das christlichc Kirchenjahr, 4 Aufl. 1846. WiRTH, Ucher die kirchlichen Perikopen, Nlirnberg, 1842. Matthaus, Die cvangclischcn Perikopen, Ausbach, 1844- 1846. Fii. Strauss, Das cvangclischc Kirchenjahr in scinem Zusam- meiihang dargcstcllt, r>erlin, 1850. Nebe, Die cvangclischcn Perikopen dcs Kirehenjahrs, 3 Biinde, Wiesbaden, 1869, 1870 ; Und Einlcitung zu den epis- tolischen Perikopen, 1874 ff. {a) THE FREE CHOICE OF TEXTS CONTRASTED WITH THAT REGULATED BY THE CHURCH, OR THE LECTIONARY QUESTION. The question whether the choice of texts should be absolutely free or should be fixed by the Church is still variously answered in the evangelical Church, with reference to Sunday and festival services, while with reference to week-day services freedom generally reigns. In this matter the Lutheran Churches, which mostly bind tlieir pastors to the lectionaries, both for the liturgical reading in church and for the tcjot of the sermon, and the Reformed Free Churches (Independents, Baptists, Methodists, even the MATERIAL AND CONTENTS OF THE SERMON 205 Presbyterians, etc.), whicli allow full freedom in regard to both, are furtliest apart from one another. An inter- mediate position is occupied by the State Churches, which prescribe for the Church lessons the use of the old or even extended lectionaries (especially the Anglican Church, etc., see below), but leave the choice free for the sermon, or, for the latter, allow the use of one or two yearly courses of the lectionary to alternate with a yearly course of free texts (cff. Baden). But shice, in the second year, the Old Testa- ment was hardly considered at all, the lilicnisli Provincial Synod, for forty years under the guidance of Nitzsch, added for the Church lessons a selection from the Old Testament, which in the third year takes the place of the Epistles of the first year, wliilst the Wcstphalian Synod arranged for this to be done in the first year. What is essentially the right plan ? The use of particular portions of Scripture for reading in church (irepoKOTraL, sections) was incorporated in the Christian Church through the forms of the synagogue worship (Luke iv. IG, 17 ; Acts xiii. 15, x v. 21), but from the Ijeginniug was fixed differently in different Ijranches both of the Eastern and of the Western Church (yet, so far as the New Testament lessons were concerned, always with equal consideration of the gospel and " Apostolos " — i.e. the Acts of the Apostles together with the Epistles — as the two integral parts of the New Testament, the divine work of salvation, and the human acceptance of salvation), and passed on even into the evangelical State Churches in forms not quite identical. These lessons originate, so far as their reading in the Western Church is concerned, accord- ing to the more recent investigations (especially those of Eanke), with Jerome, who drew up definite sections ofl^ ^^ Scripture for reading on festivals (cf. the work attributed to him, but partly, perhaps, later — Comes seu Lectionarms, a companion for the regular public or private reading of holy Scripture), which, expounded in the Canon of the Mass and the Homilies of Gregory the Great, were intro- 206 HOMILETIC [188 duced by law as lessons also for the. holy days and par- ticular " Horae " in the Eonian Church. ])ut to preach on them also was optional with the pastor. Subsequently we find the " pericopae " used as texts for sermons also by the Venerable Bede. They were still more recommended and first introduced as such by the Homilarium, which Charle- magne caused to be prepared by Paulus Diaconus (Warne- fried) for the use of the clergy in liturgical worship. But through the circumstance that m different dioceses different lessons were gradually added to the original festival peo'i- copae, especially by the increase of holy days and their appropriate passages, by the addition- of the feast of Corpus Christi to the festival cycle (since 1264) and the con- sequent change of the system of lessons, and finally through the revisions which the Canon of the Mass itself suffered from time to time, it happened that in the time of Luther, who added to the old order perhaps the lessons for the 6 th Sunday after Epiphany, and certainly those for the 25th, 26th, and 27th Sundays after Trinity, the lessons m the Homiliarium of Charlemagne, to which Luther and the German preachers generally then held, were in many respects no longer in harmony with those of the Eoman Missal. On the Hoiniliarium of Charlemagne, see my article " Llomiliarium " in Herzog-Plitts Rcalcncyhlopadie, 2 Aufi., and Cruel, Gcschichtc dcr dcutschcn Predigt im Mittclaltcr, 1879, S. 47 ff. The fuller discussion of the points indicated here belongs to liturgies. /- To select sections for readinr/ out of the Old Testament , Scriptures for public worship, was the custom in the Syna- gogues already in the time of Christ and the apostles ; Luke iv. 16 ff., avUrrj dvayvuvoii the Book of Isaiah (where the Lord himself therefore chose freely); Acts xiii. 15, avaji/ojsig roD K/'//.o-j xa/ rajv -TpotpriTojv ; XV. 21, " Moses being read in the synagogues every Sabbath." The fifty-four sections into which the law was divided for Sabbath reading were, as is well known, called Parashi (C'na separavit), and the sections from the prophets were called Haphthari ("ipQ MATERIAL AND CONTENTS OF THE SERMON 207 (limisit, (lismissioii or coiichuliiig portions). (Cf. Acts xiii. 43, y.vOiiarjg ds r^; suvayooyrjc). When tllC prrsr?;^ Jewisli order of lessons was tixcd cannot be determined. Thu tisage passed from the synagogiie into the Christian Church, at first in the case of the Old Testament, and then gradually also in the case of the New Testament Scriijtures. Justin Martyr, in his First Apology, already reports of this custom : " On the rtij^ipa, To\J rjXiou the Christians come together, and then the a-oiivriiJjoniiiiarcL roov a-rroaroXuv ri to, auy/pd/xara toi\i Tpol'^'>' for the whole system of lessons, apart from the festival seasons, can no longer exist. There is the additional fact that the number of lessons in the liturgies of the Middle Ages was a much larger one, since much longer sections of the Bible were arranged even as lessons for the tveeh-day services, especi- ally for the Friday " hours," and that then by the gradual omission of the latter in the evangelical Churches, the connection which, originally, really existed in many cases was greatly broken in the Sunday lessons which remained by themselves. Hence the attempt lately made by Lisco, Hofling, Wirth, Dieflenbach, etc., to attach a definite connection, a doctrinal schema, to the rather planless series of lessons, must ever be a failure, although in the idea of the Church year in itself (see below, under (/3)) an orderly progress is not to be ignored. We therefore here answer in the negative — and this along with Kanke, Nitzsch, Kliefoth, Palmer, and others — the question whether a fixed plan and connection does not dominate the present order of lessons. But we do not deny, at the same time, that the idea of the Church year as such, — as indeed the sequence of the festivals from Christmas to Whitsuntide shows, — and also the lessons for the festival cycles, give evidence of a systematic progress. But to extend this plan and progress to the whole of the old lectionary, and especially to the season after Trinity, cannot succeed without violence and great artificiality. And why not ? Just because the number of lessons is a much smaller one than in the Middle Ages. Then, through the allocation of large sections of Scripture for the week- day lessons of the many fast and feast days, especially for the Friday " hours," a connection really existed, at least in part, between the Sunday lessons. But since the Refor- mation these week-day lessons, Friday " hours" etc., wiiich made the bridge from one Sunday lesson to the next, 14 210 HOMILETIC [U)2 (jradiially dlmppcarcd. In this way ga],)S arose in the reading of connected passages, e.g. some of our Lord's discourses, and the connection between the Sunday lessons was interrupted. Then the attempt was made, in order to restore the con- nection, to read consecutively comjjlctc hooks, in Lutheran and Eeformed countries, instead of the customary system of lessons. And this consecutive reading exists still in our day in the Anglican Church, which in the Prayer-Bo(jk divides the whole of holy Scripture into sections for each day of the year, and in such a way that the Old Testament is read once a year according to its most essential contents, the New Testament (with the exception of the Apocalypse, of which only a few passages are read) three times a year, and the Psalms as much as twelve times, i.e. once a montli. But since divine service is not, of course, held every day (except in the cathedrals), in the ordinary churches the lessons appointed for the day are read on the Sunday and week-day services, while it is left to the people to read at home the lessons which are omitted. The connection therefore actually exists here only on paper (except in the cathedral services), and smaller or larger gaps occur every week. This conscciditc reading of whole books was soon given up again in Germany and Geneva, since in this way too much of the material for reading, and that which was assigned to the week-day services, was not heard at all by the majority of the people. And at length tlie old system was adopted again, but just in that abrupt form occasioned hy tlic omission of the iveek-day lessons. Thus, then, the old series of lessons stands before us to-day in a very disconnected form, as, indeed, it was even drawn up in part without a plan, especially in the periods that lie between the festival seasons, and particularly in the period after Trinity. The attempts, chiefly originating with friends of the compulsory lectionary, to discover a conscious, prearranged schema, a systematic connection, in the lessons, must therefore ever fail by reason of their artificiality. So it was with the very forced attempts of Lisco, Wirth, Palmie, Matthaus. Eecently Dieflenbach, for example {Evang. Hausagende, 3 Aufl. Mainz, 1866, Eiuleitung), thought he had discovered the whole plan of salvation MATERIAL AND CONTENTS OF THE SERMON 211 ill the Sunday lessons of the }>erio(l after 'riinity: The Gospel Call and its Acceptance, Trinity .Sunday to the 5th Sunday after Trinity; Illumination, 6th to 10th; Conversion, 11th to 14th; Sanetification, 15th to 23rd; Perfection, 24th to 26th Sunday after Trinity. But with the exception of tlie gospel for Trinity Sunday (Nicodemus) and those for tlie three last Sundays after Trinity (the end of all things, the final separation, and the ten virgins), which refer to the beginning and the completion of the acceptance of salvation, the passages that lie between must be greatly forced in order to fit them into the onlo salutis. In spite of this want of strict arrangement and order in the system of lessons, ^vciglity reasons could be main- tained by the defenders of the compulsori/ leetionary for preaching, as by Lobe, Liebetrut, Ahlfeld, Palmer, Nebe, Vilmar (PastoraUheolor/ic, S. 69), etc. For the order of the Church year based on the festival seasons and the circles that centre round them, the j^cricopac are not, it is said, inap})ropriate, and have indeed, in part, been very beautifully chosen. The variety afforded by them is adequate for the development therefrom of all fundamental truths of Christianity. For many, to whom the choice of a text is difficult, the Church selection is a welcome guide. Tlie free selection of texts from all the books of the Old and New Testaments is, it is said, a much more fragmentary thing than the passages in the leetionary ; and besides, the congregation is thus left too much to the pleasure, or at any- rate to the subjective taste, of the preaclier, whereas the lessons prevent such one-sidedness, and even form a certain defence against unbelief. For sermons of correction or reproof, the text which has not been chosen by oneself, but has been appointed by the Church, has, in the often unsought opportunity thus afforded, a certain justification and authority. The continually recurring lessons impress themselves more easily on the liearer than a freely-chosen text which perhaps does not recur. Since the sermon in itself represents the free, personal element, a text provided 212 HOMILETIC [l03 by the Churcli ought to be the firm link Ijy which tliat subjective element is bound to the objective worship, requiring fixed rules. The Cluirch feeling is thus promoted and the bond of Church unity is thus strengthened. But especially with the help of this Comes our congregations become more accustomed to the Church year, and thus the Gospels become part and parcel of their Sunday. As every festival sets forth a fundamental fact of salvation, so also every Sunday in a subordinate way has some important element in the history or doctrine of salvation to set forth, and thus receives a definite character, a distinctive colour. By this kind of Sunday calendar the Church life is, it is said, more closely connected with the citizen life ; the kingdom of God and its history takes a firmer hold of the daily life, the Church year of the world's year. In all this we recognise some advantages, and quite understand that in an evangelical State Church which has no Bible lesson, as in Wiirttemberg, tlic need of a Church selection from the whole material of Scripture, of some kind of united regulation of the services, is much (jrcater than where this unity already exists in the prescribed lesson, and hence the regulation of the sermon-text also is unnecessary. But it is really a defect, a want, where a Church lectionary, with some liturgy, is lacking. The human discourse dom- inates too much over the Word of God, the personal over that which belongs to the universal Cluirch. And yet the disadvantages of the compulsory lectionary for preacher and for congregation are, on closer consideration, much greater than the advantages. These advantages which are really, in part, to be recognised are, however, partially attained also by pre- serving the 2)erico2')ae for the Sunday liturgical Scri])turc lesson, but in part also, they are, when more closely tested, seen to be douHful. The one-sided treatment of Scripture according to subjective taste, rationalistic arbitrariness and unfaithfulness are not, as the history of preaching shows, thereby excluded. Luther's reason for retaining the i^eri- copae as sermon-texts, which in the time of the Keformation MATERIAL AND CONTENTS OF THE SERMON 213 was quite a valid one, that few preachers were yet in a position to expound an evangelist through and througli, cannot, with the advanced theological education of the clergy, be held as applicable for later times. Even freely chosen texts, when thoroughly and profitably handled, may impress themselves firmly, nay for ever, upon the mind. The pastor must derive his authority for sermons of repr(jof, not so much fron.i tlic fact of a lesson recurring exactly in its order, as from his divine connnission and his pastoral duty generally. The feeling of Church fellowship is by no means more strongly developed, even where the lessons predominate most strictly, than in Churches where the choice of texts for preaching is free. The assigning of some element in the history or doctrine of redemption to each Sunday, when we consider how many Sundays there are, especially in the long series after Trinity, can never so impress itself upon the memory, that each Sunday should retain in the mind of the whole congregation a distinctive character in consequence of its Grospel or its Epistle, and certainly not at all where two or more yearly courses are in use in the Church. But to this we must add, not merely serious dis- advantages and dangers ivhich residt from the compulsory use of the lectionary, but also decisive positive reasons for the free choice of the text. The old yearly course of pericoime in its present form, apart from the want of a continuous plan and progress, is not only in some parts quite unsuitalile {e.g. the gospel for the Tuesday in Whitsun-week), selected with rather strong emphasis on the miracles and in the Epistles with a predominating moral bias, and also with the omission of some of the most beautiful and important appropriate passages {e.g. the awaking of Lazarus, the story of the woman of Samaria, of Martha and Mary, and especially of the indispensable Parable of the Prodigal Son, whilst several very important gospels — the Transfiguration of Christ, the Parable of the Ten Virgins, etc. — are relegated to Sundays at the end of the Epiphany and Trinity period 214 HOMILETIC [195 which seldom occur), and is therefore much in need of improvement, as even those on the other side admit (Pahner), ]3ut large fiortioiis of Scrijjtiire are hardly used at all, or are used far from suitahly, as is the case witli the Acts of the Apostles, and still more with the ivhole of the Old Testament, which, except on the Feast of the Epiphany (Isa. Ix. 1-6), is not represented at all. In this way a com^wchcnsiTc knoivlcdge of the vhole of ScrijMure, and of its organic unity is made the more ditficult, as a thorough treatment of the larger, more important passages in a series of sermons, — such as the Sermon on the Mount, the Lord's Prayer, the parables in Matt, xiii., the seven Epistles to the Churches in the Apocalypse, — which would be very desirable even at the principal services, is im- possible. Hence in respect of Scripture knowledge, especially of the Old Testament, an average German con- gregation is generally notably belnnd English Protestantism. Moreover (even though the maxim that every sermon should be suited to the occasion does not hold good without limitation), with prescribed texts the neecssary attention to the present special needs and. circumstances of the con- gregation is made too dificult for the preacher, as is also the free outpouring of his own spiritual life, of the truths and experiences of life which have been affecting him throughout the week. In this way not only is the congregation's desire to learn, which should ahvays remain fresh, easily hindered and weakened, so that at length many have no conception of the inexhaustible riches of Scripture, but even the preacher, who is spared the trouble of a spontaneous choice of text, only too often falls into a rut equally injurious to himself and the people, and into a lazy use of old material, or, in order to produce always something new on the old text, into unnatural artificiality (cf. J. B. Carpzov, Hodegeticum, 1656, with his hundred methods of division), and at least attempts digressions to subordinate points. Finally, — aud this is completely de- cisive, — by this prohibition of half the Bible the congrega- MATERIAL AND CONTENTS OF THE SERMON 215 tion has its prcciovs rifjM to the whole IHhle (Eom. xv. 4), to the revealed truth of God in its full connection, somewhat curtailed, und tlie preacher, wlio is ))ound to declare as perfectly as possible " tlie whole counsel of God " (Trao-ai/ Tr)v l3ov\r)v Tou 0eou, Acts xx. 27, xxvi. 22, 23), is considerably hindered in the fulfilment of this sacred duty, in the full discharge of his divine commission! (Gal. v. 1). Hence Luther partly, and still more Calvin, Spener, and then Arnold, Eeinhard, Schleiermacher, CI. Harms, Herder, Nitzsch, Schweizer, and most modern homiletes, even Krauss, have declared themselves emphatically against the compulsory use of the lectionary, which, according to Luke iv. 16, 17, was not even in the synagogue lessons at the time of Christ a rule without exceptions. It is, no doubt, rather severe a judgment for the Evangelischc Kirchenzeitung and, after it, Stier to say that " the 2^c^"i'C0]()ae have in them a Catholic element in the evil sense of the word ; a semi-pelagian interest has unmistakal)ly prevailed in their selection ; the Gospels have been selected in a certain seeking after miracles and with a clinging to the externals of the gospel, the Epistles almost entirely in a kind of bias towards mere morality." But still there is something true in it. The above-mentioned important passages should not on any account be wanting, whilst others niiglit be omitted. Beautiful as is the gospel (John iii. 16-21) for the Tuesday in Whitsnn-iveel:, yet it does not treat specially of tlie Holy Spirit, and how numy passages referring to Him could be found ! The gospel for Trinity Sunday (Nicodemus) does, indeed, treat of Father, Son, and Spirit, and should not he omitted ; but the funda- mental passage for the Feast of the Trinity is the baptismal command, and this should be given here, as is, indeed, the case in the two years' course of the Ehine province. Hear, for instance, the complaint of Eeinhard in the preface to his Sermons, 1804 : " The iiericopae are partly very badly chosen, and are far from eliective." Especially defective is, how- ever, the Tcrii unequal selection from the different looks of Scripture, in which the Old Testament is almost entirely overlooked. From this cause it arises that in the congregations with 216 HOMILETIC [197 the compulsory use of the 2'>(">"i'C02Jae, there is so little com- 2>rehcnsion of the organic VMity of Serij^ture, of the whole plan of God's kingdom, and therefore also the easy abandon- ment of this or that portion, the easy entrance of unbelief. The Old Testament has sadly come into discredit in Germany, and if once it is got out of the way, the New Testament also will be easily dispensed with. Along with this there is the impossibility of treating thoroughly a course of teaching in consecutive sermons, which is indispensalde to a deeper understanding of Scripture. " How much the knowledge of the whole of Scripture grows in this way with the knowledge of the connection of one or several leading Scripture passages, how the fellowship l)etween the hearer and the preacher increases, how much the wdiole work of edification is furthered, because each structure is well founded, and in turn becomes itself a foundation ! " (Nitzsch). In this way only does the con- gregation, as a rule, receive an idea of the infinite riches of Scripture truth. Another disadvantage of the compulsory pcricoimc is that we are often very perceptibly hindered in the necessary consideration of the 2Jrescnt needs of the congregation. After the arrival of the news of the victory of Sedan, the gospel in the regular order for the 12th Sunday after Trinity, 1870, was in Wiirttemberg the passage (Mark vii. 31-37) on the deaf and dumlj man : in that case the sermon was preached almost everywhere on the last sentence only, " He hath done all things well." No doubt the sum and substance of Christian truth are contained in the 2^<^^"^coIKic, and many believing preachers on the 2^<^vicopae have therefore provided not badly for their fiocks, even though they only preached on the selected lessons, e.g. Ludw. Hofacker ! But violence has often to be done to the 2^'^">'i'^02Mc in order to introduce what is specially in one's heart in consideration of the circumstances of the time, etc., or else we must adhere to them somewhat loosely, as Ludw. Hofacker, for example, often does. The demand that " every sermon should be a ' special ' sermon " (Loftier, and especially Zinse, Die. Rilchkchr zur a2)ostolisehen Predigt [" The Keturn to Apostolic Preaching"], Itzhoe, 1861) is, in this application of it, wrong, for the congregation has not a quite S2)ecial need every Sunday, which the preacher, under the guidance of the Holy Spirit, must take note of, make his own, and choose MATERIAL AND CONTENTS OF THE SERMON 217 his text accordingly. l)Ut there is this amount of truth in it, that the sermon ought to be a real living act and not an artificial abstraction; this living act, however, must Ite pro- duced from the life of the congregation as well as from one's own spiritual life, and tliese are too rich and many- sided to be always limited by the bounds of the imricoiMC, without now and then being injured thereby. Hence just the best and most living preacliers in the Lutheran State Churches have frequently asked their Consistorium to release them from com])ulsory use of the 2''^ncoj)ac (AV. Hofacker and others). Others, however, if they had already preached ten times on one lesson, and yet slirank from repeating an old sermon, have, in order to find something new, had to twist and turn the pcricopac in a very one-sided and forced manner, so as to let them appear in a new aspect. From this results the further disadvantage that this new matter, laboriously and often artificially obtained, is not jjro- clucecl with sufficient freshness from the heart of the preacher, does not flow forth with sufficient directness from his ever- expounding knowledge of Scripture and spiritual experience, and therefore often has not the adequate force of i^ersonal testimony. New treasures of divine wisdom almost daily force themselves upon the mind of a preacher who is a daily reader of the Bible, and leads a " Bible-life," which he feels inwardly moved to expound to his congregation ; very often, but by no means always, the 2}ericopac afford him the opportunity to do so. And yet it is certainly a good advice : " Whatever has most powerfully moved you, most deeply taken hold of you during the week, give that out on Sunday to the people. Such subjective sermons will liecomo the greatest objective force in the hearts of your hearers " (Nesselmaun, xlviii). And as the preacher's free movement and fresh enjoy- ment are hindered, so also is the right desire of the congregation for learning. It is an indisputal^le fact, and is moreover sufficient to show the injurious effect of the compulsory use of the 2^cricopac, that as a general rule the desire for biblical Church teaching is much greater in con- gregations which are without the compulsory pericojme than in those where the compulsion prevails. And (juite natur- ally. It has a much greater charm, and awakens much greater attention to hear texts that are always new or unknow^n beforehand, to see verses or passages of Scripture 218 HOMILETIC [109 which were perhaps Httle noticed before, more fully expounded and revealed in their depths, so that they become points of light which cast light upon their whole surroundings, and thus the whole Scriptures of the Old and New Testaments ever become clearer and Ijrighter, and there- fore more precious, whilst with the compulsory j^rrictv^jae vast portions are condemned to perpetual night and darkness. And as it is a hindrance to a richer blessing, so also the prescription of the pcricojmc is a temptation to the preacher, and thus also to the congregation, to get into a rut. Leading- strings are for children, not for grown people. A prescribed text is good for beginners, who have as yet little tact in selection, little knowledge of Scripture and experience ; but when living, believing, and experienced preachers are con- tinually kept in leading-strings by the Cliurch authority in all the functions of their office down to the very smallest, then the leading-strings easily become a pillow to sleep on. " The gospel for the day is as familiar to them as their own house, in which they can go about blindfold. The two or three themes on which they have already preached from it, suit them equally well ; the well-known exposition of the words and meaning is always at hand ; introduction, proposi- tion, divisions arise unsought before the mind, and all the material comes as if of itself " (CI. Harms, i. S. 68 ff.). In this way the making of a sermon becomes too easy and too much of a manufacture ; the " divine service " thus ceases so easily to be a service which costs us something ; and, besides, the world is full of printed sermons on the p)cricoj)ae, and it is natural to depend too much on good examples. Then, in view of this great temptation, the question also is appropriate : " Now, therefore, why tempt ye God, that ye should put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear ? " (Acts xv. 10). But finally the one question is absolutely decisive : Who gives us a right so completely to ignore large parts even of the New Testament ? Let it not be said that there is opportunity enougli even in occasional addresses, week-day sermons, and Bible-reading to touch upon other parts. Very few take the trouble to attend the week-evening service ; Bible-classes cannot be attended by all ; Sunday remains the Day of the Lord and of the Lord's Word, the day for sowing with full and free, not with tied, hands. The preacher on the pcricopae is like a sower whose arm is bound from the matp:rial and contents of the sermon 219 shoulder to the cl1)ow; it lias no doubt some luoveiuent lower down; but in order to scatter Itroadly and fully enougli, the whole arm ought to be free ! To sum vp: "Stand fast therefore in the liberty where- with Christ hath made us free, and be not entangled again in the yoke of bondage !" (Gal. v. 1). Upon the defenders of the compulsory use of the 2icrico]iae. we lay the "l)urden of proof, that the idea and aim of preaching or its history, or the idea of the Cliurcli year, or the system of doctrine, or any law of order justities or demands just this choice and sequence — and no other — of sermons from the Gospels and Epistles for festivals and Sundays " (Nitzsch, S. 86). The same author says : " There is nothing more erroneous in Palmer's Homiletih than what he has taken the trouble to advance in favour of the ex- clusive use of the pcncopac, and against the free choice of a text." Luther did, indeed, in his respect for Church tradition, retain in his Kirchcnpostille the old lessons as completed by him, " because (as mentioned above) there are so few of the clergy who can treat of a whole evangelist powerfully and profitably, and because therewith we shall prevent the licence of sectaries and fanatics." But on week-days he preached through whole books of the Bible ; and even in the picricopac he had much to find fault with ; they appear to him sometimes too short, now too long, and, again, not suitable generally. For Surulay afternoons, under ' Vespers,' he gave permission to preach on the Old Testament in its connection. On the Lutheran side, it should not be for- gotten that Luther sometimes spoke strongly enough against some of the pericopae and the character of them generally, that he complained " that from St. Paul's Epistles mostly those passages were chosen which treated of external walk and exhortation ; — whoever prescribed them was very un- learned, and thought too much of works." Spener (Throl. Bcdcnhcn, iii. S. 128) complains: "How heartily did I wish that we had never admitted in our Churches the use of the Pcricopiarum evangelicarum." Herder (see Bromel, ii. S. 32) compares the compulsory use of the 'pcricojmc to a fence in the garden of Scripture, which prevents the man who is imprisoned within it from enjoying any fruits outside it, compels him to walk every year certain steps up and down, and finally permits him to preach on the three letters of the word " and." 220 HOMILETIC [200 Result. Let us therefore leave the pericopae standing as the Church Lectionary, though in revised form and completed by further yearly courses (whether much longer passages of Scripture should be used for this purpose is anotlier question, and one that belongs to liturgies), and let us re- cognise in them the value of a venerable Church custom, and, at the same time, for beginners a guide in the choice of texts which, on the whole, is very useful, to which also it must always be left free to have recourse for the sermon ; yet the disadvantages of the compulsory tise of the p)cricopae for the choice of the text, its injurious effects upon preacher and people, are so many and serious, and, on the other hand, the advantages of the free choice of texts — partly for the preacher in relation to the independence and spontaneity, the variety, freshness, and directness of his testimony, and partly for the people and their growth in deeper and more complete knowledge of Scripture — are so many and important, that i\\& free choice of the text, which prevails in most of the Evangelical Churches, and, as a matter of fact, proves itself to be by far the most rich in blessing, is much to he preferred. {(3) THE CHOICE OF HOMILETICAL MATERIAL AND SUBJECT IN RELATION TO THE CHURCH YEAR, OR THE CONSIDERATION OF SPECIAL TIMES AND DAYS. HiLDEBRANDT, Dccs Kirchcnjalir in seiner Gliederung unci Bcclcutung, 188G. The Idea of the Church Year. — The Christian Church year, resting not upon positive enactment of Christ and the apostles, but growing up freely from the needs of Church worship, the epochs of whose historical development can be accurately enough defined, but whose foundation clearly lies in the development, for festivals, of the story of the life of Christ, is, in accordance with its MATERIAL AND CONTENTS OF THE SERMON 221 t/i'iic and systematically progressive idea, a sort of confession of faith, and not so much Trinitarian (])ieffen1mcli) as essentially sotcriolojical in its import. The principal features are not so much those of the threefold oftice (Hulling, Nebe, and others) as of the Life of Jesus ; His incarnation. His saving life, work, sufferings, and death, His victory down to His ascension, and the sending of the Spirit, are to be celebrated in succession. They form the clue to the whole web. It is usually divided into a first half, ivith festivals, and a second half, ivithont festivals ; or, better still, — inasmuch as Whitsuntide is reckoned in the second half, — into a half-year of the Lord and a half year of the Church ; or into the Church's confession of objective salvation purchased by Christ (the Christmas, — Easter circle), and of sidyectivc salvation, i.e. of the accept- ance of this salvation both for the individual and for the Church (the Whitsuntide season and the Trinity season). The first half, the half-year of the Lord, is for the most part comprehended under the superscription : This have L done for thee, and the second, the half-year of the Church, under the question : What hast thou done for Me ?■ The former shows more the coming of the kingdom of God to us ; the latter rather gives directions for our coming into this kingdom. Hence, therefore, in the former chielly the procuring of salvation ; in the latter the acceptance of it. At the same time, so far as the old series of jyericojme is concerned, this inner progress is only to be clearly recog- nised in bold outlines, but a strict systematic unity of detail is not perceptible. As the result of the necessary attention to this inner progress in the import of the different festival seasons and their special character, the choice of homiletic material undergoes, according to almost general agreement (with the exception of the English and American Dissenters and Free Churches, and of the Scotch, who, after Calvin's example, observe Sunday only), an essential limitation, and the task of homiletic treatment a particular direction, which 0-1 HOMILETIC [202 must form an objective counterbalance on the Church's part to the subjective Hcence of the free choice of texts. Steitz, article " Kirchenjahr," in Herzog's Bealcncyklo- jxidic, vii. ; Altcs mid Ncncs, i. Advent, 1869. Max Frommel, Hcrzpostillc : Sermon on First Sunday in Advent : " As the spirit of Christianity penetrated stone and raised noble churches and cathedrals, as it conquered sound and created the glorious chorales and church music, as it took possession of colour and created church pictures, as, above all, this spirit pervaded human speech and created Creed and hymn, so also it has conquered time and traced on the year, on its week-days and Sundays, the image of Christ, and has thus formed the Church year. It also is a cathedral in which the people assemble, it is the most beautiful Church music which is performed all the year, a glorious confession of faith in the form of time " {Sonntagsgast, December 1884). The arrangement of the Church year is admittedly not the result of a calculating reflection, Init of an instinctive, free historical devclojjmcnt of the requirements of worship, in which the formations of different epochs of groioth can be exactly determined. First Epoch. — From the middle of the second century we meet with two yearly festivals — the Paschal and the Pentecost seasons, the former a six days' period of sorrow and fasting; the latter a fifty days' period of gladness, dedicated to the memory of the resurrection, ascension, and outpouring of the Spirit. Second E}wch. — But gradually, from the end of the fourth century. Ascension Day is raised in this group to the rank of an independent feast ; Easter Sunday is separated from the Pentecostal season, and connected more closely with Passion week, whence the Paschal season is divided into a 'xaut is not God the Sim equally commemorated at Cliristmas and at Epiphany ? Does not the escha.t(il(\n'ical close of the Church year refer more to the rule of the .Son than to that of the Spirit ? J hit apart from this, this Trinitarian view has liistory sunplij (Kjainst it, the arrangement of the Church year heing plainly determined hy the chief faets in the life of Jesus, and therefore essentially hy soterioloyieal and not theological considerations. The festival sermons of the Ancient Church e.f/. those of Epiphanius, Bishop of Cyprus, show this indis- putahly. There Christmas is the feast of the incarnation of Christ, as is natural, and it is facts in the redemptive life and work of Jesus which are commemorated down to Easter and Whitsuntide. It is not the Trinitarian idea of God, hut the system of the great facts of sal cat ion, which " is the clue to the perfect web of the Church year, to which the individual days and festivals are related as the woof " (Altes und Neues). This soteriological principle has been rightly recognised by Hof- ling, i^Tebe, Alt, Matthiius, Nitzsch, Otto, etc., as the pre- dominant one in the construction of the Church year. But going into detail, they try to find the threefold office of Christ developed in the three festival cycles : in the Christian period, the Incarnation and manifestation of Christ as Pro- phet ; in the Easter period. His manifestation as High Priest ; and in Whitsuntide and the Trinity season. His Jcingly office. But do we not read even in the gospel for the 1st Sunday of Advent: "Behold, thy King cometh unto thee"? Or when on tlie Sunday after New Year's Day the young child has to flee into Egypt, is not this already a bearing of the hatred and the sin of the world ? Or when, in the gospel for the 4th Sunday after the Epiphany, Christ stills the storm, is not this again a trace of His I'ingly rule ? And conversely, when in the Trinity season we find passages from the Sermon on the Mount, the Paraljles, etc., do these not belong to the pivjjhetic manifestation of Christ ? The varied series of jjerieojxie cannot be fitted, without violence, into any of such schemata ! We say therefore : What can be recognised in this sotori- 15"^ 226 HOMILETIC [20G ological confession of faith as the plan and progress, as the guiding principle of its development, are simply the leading features of the life of Jesus. Taking the usual divisions into the festived and non- festival or Trinity half, the characteristic of the former therefore is that, as a rule, it represents rather Christ for us, whereas the second lays the emphasis rather on Christ in us. There rather the coming of the kingdom of God to us ; here rather our coming into the kingdom. There rather the procuring of salvation ; here the acceptance of it, with- out, however, the particular steps in this accej^tance being successively developed in the pericojMC. It is perhaps more correct, instead of dividing, in this external manner, into a festival and a non-festival half, rather to include the Whit- suntide 2^criod in the second half, so that then neither half is non-festival ; and to divide into a hnlf-year of the Lord (Advent to Ascension or Jubilate), and a half-year of the Church (Whitsuntide or Ascension and the Trinity period), which by the sending of the Spirit is founded on the faith in the Triune God (Trinity festival), and even appropriates to itself more fully that which the Lord has purchased. This, however, makes no difference in the view of the fun- damental idea. For even thus the first half contains the confession of the Church's faith in the ohjectirc salvation effected by Christ, the second the confession of faith in the suhjeetive salvation, the acceptance of the former by means of the Spirit for the individual and the Church. It may be further mentioned that Friedrich Strauss finds in all festival days and Sundays a reference to the season of the year. The essence and import of the Church year is salvation, and the sanctified soul sees its own salvation in the picture of the year's course : first, the icy slumber of death, then the awakening to new life, and finally, the Ijringing forth of fruit in the warm sunshine. The coin- cidence of Easter with the beginning of a new life in nature no doubt suggested this. But the changes of nature in the different zones must lead to one construction of the Church year in the North, to another in the South, and to another where there are only winter and summer, but no spring and autumn, etc. (x) The Festival Seasons. — The feasts of the Christian Church year group themselves in three larger series : the MATERIAL AND CONTENTS OF THE SERMON 227 Christmas cycle, ruitoiuuUhI ])y Advent, the New Year, and tlie Ephipliany period ; the Passion and Easter season, with Lent, Passion week, and Easter week ; and the }V]iit- suntide cycle, with the preceding Ascension festival (if this is not attached to Easter ; see l)elow) and tlie succeeding Feast of the Trinity. All these festivals have in connnon the commemoration of a fact of salvation, which, according to its importance, gives the festival a higher or a lower rank. Since, therefore, there is contained in the very idea of the feast itself the union of the past with the present, of tlie once-accomplished and historical fact with its per- manently effective significance for salvation, the task for the homiletic celehration of it will chiefly consist in stating the past historical element and the eternal sjjiritual clement of the Christian redemptive facts in the closest connection (Sack) ; in drawing forth for ever new acceptance the deep spiritual kernel therein contained, with simple and faithful maintaining of the historical truth of the event commemorated, and conception of it, not as the external shell, hut as the inner fruit of the operation of divine love, indispensable to salvation, and as the foundation on which our salvation is based. Hence the festival sermon should not content itself either with the fact in itself and with the proof of its credibility, or, passing by this, emphasise only its spiritual meaning, but it must always combine both, in and with one another. Tlie festival preacher must not, therefore, keep too far away from the special subject of the festival (as often happened towards the end of the eighteenth century) ; nor should he put too narrow limits to the scope of the festival thoughts, the gospels for the day affording even in their smallest details a richness of material applicable to the present (Nitzsch). Since, more- over, the universal festival-f/ladness and luunble thanlfidncss for the great deeds of God should above all find expression in the sermon, a stern denunciation of the fellowship of the world is not very appropriate, but rather the hearty invitation to accept personally the blessings of salvation 228 HOMILETIC [208 offered to us also, and ever new. Besides this, an exalted tone, a festival spirit and real enthusiasm — for which, however, very special liallowing preparation and devout absorption into the festival thoughts are necessary, and which must keep strictly aloof from mere rhetorical bom- bast — will lend to the sermon, even outwardly, a festive garb. It is the work of the festival preacher: (1) To keep the fact as historical truth simjyly , faithfidly , and firmly in ricw, and this not as a mere husk which we must throw away as quickly as possible, as Rationalism does, or as the mythical clothing of an idea, but as the fruit of the divine activity of the divine love, which, as a fact, is just as truly necessary and indispensable to our salvation as it is, on the other hand, a free unmerited act of God's free grace. (2) To extract the sjnritual kernel, tlic eternal meaning of this event for our salvation, and to offer it to us heartily and earnestly for personal acceptance. — Neither of these, however, without the other, if errors are to be avoided. If we stop with the fact, proving perhaps the credibility of the witnesses for it, the result would he a dry historical investigation, without festive swing and happy edification. Or if, as often happens, we allow the fact, as at least doubtful, to depend quite upon itself, and go on to speak, say at Easter, only about our new life, about our spiritual resurrection, then faith lacks its true basis, the festive joy its true divinely certain ground, festive devotion its true sacred fire, which, amid the throng of glittering words and phrases, disappears in mere smoke. The real spiritual and profitable application will only be possible if we have previously recognised the fact as such and given God the glory for it ; and conversely, the full depth and eternal meaning of the fact will only become clear by its application to the present, to our own heart and life. The contents of the sermon are ohdously determined, as a ride, and dominated by the object of the festival. But Nitzsch has justly warned us against setting too narroiv limits to festival topics. Thus, e.g., Theremin preached on Christmas Day on " The Divine Government of the World " ; this is here allowal;)le at the turning-point of history, and is justified also by the reference, in the gospel lesson for the MATERIAL AND CONTENTS OF THE SERMON 229 day, to the decree of Augustus ; only, in the case of such somewhat remote themes, everything must still be concen- trated on the great gift of salvation. We shall also see that we must be on our guard against too general themes. But it is quite true that we must not set the limits too narrowly, but must show the rich im})ort of the facts of salvation from various points of view, for the many-sided expansion of which almost every word of the festival narratives affords full material. With reference, finally, to the whole tone, it must of course be a consecrated and elevated one, breathing the festival sjnrit. The congregation has, as Palmer justly observes, a sharp ear and perception for this, and hence we often hear, even from simple folk, the criticism : " The sermon was good, but it was not a festival seimon." It is desirable, when festival seasons are approaching, for the preacher to equi}) and prepare himself for thein, not merely by reflection on the festival thoughts and the appropriate texts, but by special spiritual self-discipline, strict avoid- ance of everything which disturbs and distracts, by a self-absorption into the thoughts of the feast, prayer, and self-consecration, from which then there flow the true unction, joyousness, and higher animated tone which must give expression to the festival spirit, and may proportionally awaken the true festival spirit. In festival sermons it is especially clear of what spirit the minister himself is, whether he himself has been thoroughly in earnest about the fundamental facts of salvation and their acceptance, or whether he knows how to test If y, or only to talk al.)Out them. This elevated tone of festival joy implies that reproof and scolding are as a ride not suitable for festircd celehrations, Init may easily disturb the festival meditation like a discordant note. Good Friday, for example, is certainly in its very fundamental idea an unequalled penitential sermon in itself ; but still, even on this day, the principal task remains to point with huml)le gratitude to the greatness of this act of salvation, of the love which offered itself to death — '■ Ninim liin den Dank fiir deine riagen."' ["For all Thine a'Min}- our thanks.''] And if, in speaking of the weight of these sufferings, we must also point to the greatness and heaviness of our guilt, yet this is not to be done in the festival sermon in a 230 HOMILETIC [209 reproving, scolding tone, as in an ordinary penitential sermon, )jut in such a way that the speaker identifies himself as a fellow-sinner with the sinful multitude, and therefore rather in a tone of penitential confession, sorrow- ful, and on the other hand supplicatory for the whole people in a priestly sense — a tone which again must be elevated by the certainty of reconciliation. Here, too, the principal matter is to exhort the memljers of the congregation in a real winning way to the personal acceptance of the fact wliich the festival brings afresh to their remembrance, and of the saving grace afresh set before them. " Tempore laeto laeta dicere convenit," Erasm. cedes, iii. p. 201. A Kationalist like Eohr might indeed preach at the Feast of the Epiphany on " the splendid wretchedness of vice." But it was certainly much better done when a believing preacher like Georg Konrad Eieger said, in his sermon in 1730 on the jubilee of the Eeformation ; " There might indeed be much to complain about in our day, but on this day, which tlie Lord has appointed for delight and honour, we complain of no one." This was true homiletic tact ! The Christmas season, the basis of the other festivals, commemorates the salvation which appeared in the birth of Christ, the Father's gracious plan for the redemption of the world as manifested in the incarnation of the Word, prospectively and retrospectively. The thoughts which present themselves as the material for preaching in this central miracle of history and of nature, in this turning- point of time, " toward which all history moves and from which it comes," are both on the divine side (the inestim- able love of God to the lost, the faithfulness of His promises ; the incarnation of the Son of God as the second Adam — an incarnation veiled in impenetrable mystery and yet so necessary ; the divine wisdom in the choice of the conditions of time and place, especially of the humble and despised : as also the holy beauty and divine glory in the fulfilment of this loving purpose, and its announce- ment by the angels, etc.) and on the human (the lowliness and accessibility of the royal offspring in the beggar's dress ; MATERIAL AND CONTENTS OF THE SERMON 231 His poverty tluit inaketh rich ; tlic restoration of the fallen race to the nobility of the divine goodwill, accom- plished in the incarnation of God's Son ; the beginning of the healing of mankind, through the only Pure One, from the sickness of a thousand years ; the infinite need of salvation on the part of Jewish and Gentile humanity; its indifference, and yet, to some extent, its longing for redemption ; the whole " priiludium incarnationis " [Tertullian] in Old Testament types and prophecy, etc.), even if we confine ourselves to the lesson in Luke ii., inexhaustible because all - embracing, and afford an infinitely rich border for the setting of the great festival joy over Him who was born for us, which should always form the central point in the whole celebration. Besides the lessons for the day in Luke ii. and Tit. ii., such texts suggest themselves as John i. 14, 17, -41, x. 11, iii. 16 ; Eph. i. 3-8 ; Eom. viii. 31, 37-39 ; 2 Cor. viii. 9 ; 1 Cor. i. 30 ; 2 Cor. vi. 2 ; Gal. iv. 4 ; Phil. iv. 4 ; Col. i. 12, 13; 1 Tim. ii. 5; Tit. iii. 4; 1 John iii. 1, iv. 3, iv. 9, 11, iv. 14, 19, V. 11, 12; Heb. ii. 14 ; 1 Tim. iii. 10, i. 15, IG; 1 John i. 2; Micah v. 1-3; Isa. ix. 6, xi. 1, 2, vii. 14, Ix. 1 ; Deut. xxxiii. 3 ; Ps. viii. 5, Ixvi. 5, Ixxii. IS, 19, cxviii. 24, etc. Derivation of [German word for Christmas] Weih- nachten : — Dat. plur. :rc«- (zu = to) wiJton, the holy; ndhfcn (Ger. Nachtcn, nights). So Gudrun. Plur. : liecause the feast embraced several da,js. How at first Christmas was solemnised on the 6 th January (Feast of the Epiphany), but was then separated from the commemoration of the liaptism of Jesus ; why next in the West and then in the East it was fixed for the 25th December (not on account of the Saturnalia, l>ut on account of the creation of the world on the 25th March, and therefore the conception of the second Adam on this day also, and his birth nine months later), see Liturgies. It was only at the end of the fourth century that Christmas was universally in use, after having already pre- vailed for some time in the West. In 386, Chrysostom had to defend this innovation against several attacks, as already '2o2 HOMILETIC [211 existing for ten years in the East. It is perlmps no longer possible to find the actual birthday of our Lord, as even Clement of Alexandria says ; it certainly was not the 25th December. Augustine says : " Diem, qua traditur natus, noil in Sacramento celebrari, sed tantum in memoriam revocari, quod natus sit." With regard to the material for homiletic treatment of the idea of tlie festival, we must only indicate tlie extraordin- ary treasures which unfold themselves to the preacher, even in Luke ii. or John i. alone. The fundamental thought itself — the salvation that has appeared, the Goel become incar- nate — is inexhaustible, as Zwingli long ago expressed it : " Christus est gratiae dei manifestatio, obsignatio, certitudo, inio ipsa dei gratia." How even the great ones of tlie earth must assist in the fulfihnent of the divine plans ; the parallel lietween the first and the second Adam ; creation's morn and the holy Christmas night ; the light breaking through our darkness ; the shepherds keeping watch by night, and then becoming the first evangelists ; the divine preference for the quiet people in the country who wait for the redemption of Israel ; how lieaven and earth put them- selves in motion to celebrate this greatest deed of divine love since the creation ; the brotherly co-operation of the angels, and their song of praise ; then the Babe who makes us brothers. Himself in the manger, or heaven in the lap of earth ; the inscription which may be read over the manger by the eyes of faith : how God so loved the world ; the great Peace-maker for young and old ; the Lord in the city of David ; the different receptions He meets with (no room in the inn — He came unto His own, etc.) ; the work of faith in the acceptance of the Child ; Immanuel the anchor of faith : His name shall be called Wonderful, Counsellor, the Mighty God, etc. ; whether He who was born for us has also been born in us ; the new age of peace on earth ; " fear not," or tlie advent of Him who is to crush the serpent ; at the sight of the Child become children in holy joy, firm faith, humble thankfulness, etc. — such thoughts and topics flow out to us as in a stream when we devoutly lose our- selves in the idea of the festival and the appropriate texts. The Christmas festival determines the material, partly for the preparatory advent-season, and partly for the following season of New Year and Epiphany, with which MATERIAL AND CONTENTS OF THE SERMON 233 tliis period closes. The idea of the Advent scasooi of four weeks, appointed by Gregory the Great, is a more general one, referring in a general way to the approaching appear- ance of a Eedeemer. We, in our turn, become those who are vmiting for salvation, partly looking forward to the coming Christmas and the recurring commencement oi the Church year, into which the meek and lowly Lord will make His entrance once more ; partly looking back- ward to the historical preparation for Christ's coming, the condition of the world before His coming, its powerlessness to help itself, and specially to the Advent preaching of the Baptist and the Prophets, which should awaken us again, that the dayspring from on high may visit us ; and partly, finally, looking out for the second coming of Him who has come and shall come (cf. the Advent lessons). In all this the principal thought is the preparation of ourselves for the reception of Him who already is standing at the door, and thus this season, though in a milder degree than that of Lent, partakes also of a penitential character. For this the following texts present themselves in addition to the lessons: Matt. iv. 17, vi. 10 (" Thy kingdom come"), xi. 28, 29, xx. 28, xxiv. 3, 14, xxviii. 20 ; Luke i. 5-25, 26-38, 67-75, 78, 79, iii. 7-9; also the Advent sermon of our Lord at Nazareth, iv. 16 et seq., xii. 35-48, vi. 46, ix. 26, xxi. 25-28; Jolui i. 2, i. 17, 18, iii. 22-36, iv. 24 and 42, vi. 68, 69, viii. 12 and 36, x. 2, xii. 35 et seq., xviii. 36, 37 ; Eom. i. 16, xiv. 17-19; 1 Cor. vii. 29-31; 2 Cor. vi. 2; Col. i. 12-14, iii. 16; 1 Tim. i. 15, ii. 4, vi. 11- 16; 1 Pet. i. 13-16; 1 John iv. 8-11 ; Jude 14, 15; 2 Pet. iii. 10-14, 18: Heb. i. 1-3; Eev. i. 7-20, xxii. 13; Gen. iii. 15, xlix. 10: Dent, xviii. 15 and 18, 19: Ps. ii. 6, 7, V. 12, xiii. 6, xiv. 7: especially xxiv. 7- 10 ("Lift up your heads, ye gates"! etc.), Ixviii. 5, Ixxxiv. 12, xcv. 6, cxviii. 25, 26 ("Save now, Lord — blessed is he that conieth," etc.), cxxvi. 3 ; Isa. xl. 3, Ixi. 1-3, lix. 16-21, Ixii. 10-12; Jer. xxiii. 5-6, xxxiii. 234 HOMILETIC [213 15, 16; Hos. X. 12; Amos iv. 12-13 ("Prepare to meet thy God, Israel " !) ; Mai. i. 2. The succeeding New Year festival has not merely a civil meaning in the Church's dedication of the commence- ment of the civil year, whose increasing number represents a fresh universal birthday, and suggests the Christian thanksgiving and prayer, wish and warning, appropriate to it, but also — being still, as in the ancient Church the " octave " of Christmas, being also the Feast of the Cir- cumcision and the Naming of Jesus — a meaning in the history of salvation and for the Church. Even the civil New Year's Day dates its year " Anno Domini," and thus takes pleasure in bearing the name of Jesus. If the element of circumcision has to be somewhat passed over, as pertaining too much to the Old Testament, — although, according to Eom. ii. 29; Col. ii. 11, even a Christian application of the idea is possible, and this submission of Christ to the yoke of the law remains of importance in the economy of salvation, — yet the consideration of the flight of our days and of the vanity of all things in the light of the Name of Jesus, the hallowing of the new year as a year of salvation under the banner of this Name, and the unfolding of the saving depths of this Name — which with its earnest and kindly invitation expresses the nature of the person who was at the same time within human limitations, and wliicli has manifested itself in the history of tlie world, the Church, and the individual so clearly in its saving power- — form a still richer and more grateful material for homiletic treatment. As further texts, we recommend for New Years Eve : Ps. xc, xxxix. 5—7, xxxix. 13 h, cii. 24-29, cxxi., cxxxix. 23-24; Isa. xliii. 1; Matt, xxviii. 20 &. ; Heb. xiii. 14; Eev. xxi. 5- 7, xxii. 11-14, etc. For Neiv Year's Day: Matt. vi. 33, ix. 16-17, X. 29, 30; Luke xii. 22-24, xiii. 6-9 (" Lord, let it alone this year also " !) ; John ix. 4, xii. 35, 36; Acts iv. 12, xvii. 28; Eom. viii. 31, xii. 11, 12 xiv. 8; 2 Cor. xiii. 13; Gal. vi. 9, 10; Eph. v. MATERIAL AND CONTENTS OF THE SERMON 235 15, IG; rhil. iii. 13, 14; Col. iii. 17; 1 Tliess. v. 5-10; 1 Tim. i. 17, iv. 8; 1 Pet. v. 7 ; 2 Pet. i. 2 ; 1 Tet. iv. 18; 2 Pet. iii. 8, 9 ; 1 John ii. 17; Heb. i. 8, x. 35, xiii. 8 (" Jesus Christ, the same yesterday, to-day," etc.) ; Jas. i. 17, iv. 13-15; Rev. i. 4, ii. 10, xxii. 13; Gen. xxxii. 10; Deut. xxxi. 6, xxxii. 3, 4 and 7, v. 47; Jos. xxiv. 15, or 14-28; 1 Sam. vii. 12; 1 Chron. xxx. 15; Job x. 12; Ps. v. 12, 13, xiii. 6, xxiii, xxv. 10, xxvii. 14, xxviii. 8, 9, xxxi. 15, 16, xxxvi. 6-8, xxxvii. 4, xxxix., 1. 14, 15, Ixxvii. 6, xc. 2-6, 10-12, cii. 25-27 ("Of old hast Thou laid the foundation of the earth : and the heavens are the work of Thy hands. They shall perish, but Thou shalt endure, . . . and Thy years shall have no end"), ciii. 2, 15, 16, cxvi. 12, cxix. 19, 119, 59 and 175, cxxi. 7, 8 ("The Lord shall preserve thee from all evil," etc.), cxxii. 6, 7, cxxxvi. 1, cxxxix. 16, 16-18, 23-24, cxliii. 10, cxliv. 3 and 15, cxlvi. 5, 6; Prov. iii. 5-7, xi. 23; Eccles. i .4, 9-11, xii. 13, 1 4 ; Isa. xli. 1 (" Fear thou not ; for I am with thee ; . . . will strengthen thee ; . . . will help thee ; . . . will uphold thee"), xliii. 3, Ixi. 1-2, Ixv. 16, 17; Jer. vi. 16, xvii. 7; Lam. iii. 22, 23; Ezek. iii. 16-21, xxxiii. 7-16, 30—33 (penitential sermon for warning); Dan. ii. 20, 21. The Feast of the Epiphany, the oldest of this season, which has been in the usage of the Church since the end of the second century, called in the East ^ a.'^ia rwv <^(orwv Vfiepa, and in the West fcstum triuvi rcgum, changed its original significance as the feast of the Baj)tism and also of the Birtli of our Lord, on which He was revealed to men by the descent of the Holy Spirit and the voice, " This is My beloved Son," — iirKpdveia, according to Tit. ii. 11, iii- 4, — at a later time to the commemoration of the coming of the Wise Men from the East (appearance of the star, eTrKpdveia), and therefore in modern times became more and more a missionary festival. In both cases the common foundation-thought of the festival is the appear- ance of Jesus from the obscurity of the holy Christmas 236 HOMILETIC [215 night into the light of clearer revelation to the Gentile world. The seeking after light in the ancient world, which led to the truth ; the connection of the higher revelation with natural knowledge (tlie message of the star) ; the preparation for the higher by the lower stages of revelation, if these are rightly used ; the supplementing of the light of natural revelation by that of the holy Scriptures (pointing to Bethlehem) ; the light of both harmoniously uniting in Bethlehem ; the yearning after light and truth in the heathen world abundantly confirmed by the history of modern missions, as also the seeking and finding of the Lord by the individual human heart ; the drawing of people to the Son by the Father in all kinds of ways, the divine pro- visions for the gathering of the heathen, the hindrances and advances of the kingdom of God, and the fulfilment of many prophecies shown in the latter — all these supply abundance of material. Besides Isa. xlii. 1-8, xlix. 1— 13, Ix. 1-6; Matt. ix. 35-38: 2 Thess. iii. 1-5 (see below), and Eev. xxi. 24 (" The nations shall walk amidst the light thereof : and the kings of the earth do bring their glory into it "), we may recommend all kinds of missionary texts, such as Gen. xii. 3 ; Ex. xvii. 1 1 (" when Moses held up his hand, Israel prevailed," etc.) ; Neh. vi. 16; Ps. ii. 8 ("Ask of me," etc.), xxii. 28, 29, 1. 1-2, Ixviii. 31, 32 ("Ethiopia shall soon stretch out her hands unto God"), Ixxii. 8-9, 10-11, 17-19, Ixxxvii. 6, xcvi. 10, xcvii. l,cxlv. 10-13 ; Isa. ii. 2, 3 (" the mountain of the Lord exalted above the hills," etc.), ix. 2 ("the people that walked in darkness have seen a great light "), xi. 10, xix. 24, 25, xxiv. 16, xxv. 7, xxvi. 15, xl. 5, xlii. 5-8, 10-12, xliii. 0, 7, xliv. 3-5, xlv. 23, 24, liii. 12, Iv. 5, Ixv. 1 ("I am sought of them that asked not for me"); Jer. iii. 19, xvi. 16, 19-21; Ezek. xxxiv. 31 ; xxxvii. 3 ff. (coming to life of the dry bones); Dan. ii. 44, vii. 14; Hos. iii. 5; Amos ix. 11, 1 2 ; Hab. ii. 1 4 (the earth full of the knowledge of the Lord, as the waters, etc.); Zeph. ii. 11, iii. 9; Hag. ii. MATERIAL AND CONTENTS OF THE SERMON 237 G, 7; Zech. viii. 22; Mai. i. 11; Matt. viii. 11, ix. 37, 38, xii. 18-21; 41-42, xiii. 31-32, 47, xxi. 43, xxiv. 14, xxviii. 18-20; Mark i. 17, xvi. 15; Luke i. 70, ii. 30-32, iii. 6, v. 4, 5, xii. 40, xiii. 30, xiv. 22, 23, XV. 6 and 3lJ, xix. 10, xxiv. 46, 47; John iii. 10, iv. .")."), V. 2;"), vi. 0, \. 10 ("other sheep I have, whicli are not of tliis fokl"), xii. 24 and 32, xviii. ;!7 ; Acts i. 8, ii. .".0, 41, iv. 20, viii. 35-38 (the Ethiopian treasurer), x. 34, 35, xi. 18 ("Then hath God also to the Gentiles granted repentance unto life"), xiii. 2-3, 48-40, xiv. 10 and 27, xv. 3,, xvi. 0, xvii. 23 and 30, xxii. 21, xxviii. 28 ; Rom. i. 5, iii. 29 (for Jewish missions, ix. 4, X. 1, xi. 23-24, 25, 32, 33), x. 13-15, xv. 0-12: Gal. iii. 8: Eph. ii. 17, 18; 2 Thess. iii. Iff.; 1 Tim. ii. 4-6; 1 John iii. 8; Eev. vi. 0-11 (martyrs), vii. 0, 10 (a great multitude, etc.), xiii. 10, 11, xv. 4, etc. In this mass of texts for the different festivals, which, however, does not profess to be at all complete, we have an actual proof how good it is not to be always limited to the " Lessons," and how rich is the material outside the iicri- mpac ; but also especially a proof how rich the Old Testa- ment is as a mine of texts for all festivals and also for special occasions. With regard to the origin of the Adroit celebration, it may only be noticed that Eoman Catholic liturgists place it back in the most remote antiquity, but probal)ly erroneously. The first trace in the East is found among the Nestorians in the fifth century, and in the West in Maximus of Turin, about 450. It was only in the sixth century that the celeljration V)ecame more widespread. The Greek Church extended the four weeks to forty days, so that this season of preparation should correspond to that before Easter. We called the Advcnt-idca a general one, referring to the appear- ance of a liedeemer in a general sense. The second meaning given to the Advent season as the l)eginning of the Church year suits this quite well ; for " the Church itself, as well as all preaching and worship, rests on the fact that a liedeemer, a kingdom of God, have come " (Palmer, S. 219). Eanke, however, rightly says {Das kircliliche Perikopensystem., S. 375) : " It is not easy to comprise in one idea the thoughts which 238 HOMILETIC [2IG the ancient Church associated with Advent ; for now it is the preparation for the second coming of Christ to judgment, now the preparation for the C'hristmas festival, and again the remembrance of the historical preparations for the incar- nation of Christ, which appear before us in the early notices of the Advent season." Nevertheless, the one common idea may be found in the j^'^'cjmration for the coming of the Re- deemer generally, in connection with which we may look back to what mankind tvould he without Jesus, to its natural lost estate, etc. Hence it has been said that the Advent season " represents the doctrine of the fall of man, his inability to recover himself, and his yearning for help " (Conrady), and in this connection it has been pointed out that the Church of the sixth century kept Advent as a season of fasting and penitence. We may, and must, it is true, in connection with our Lord's advent, look back at the condition of sinfulness which made this coming necessary, but it is quite incorrect to say that the Church at this time commemorates the fall, etc. With regard to the New Year festival, it is true that the Church has in the 1st Sunday in Advent its own New Year's Day, but the civil, temporal life recpiires also its consecration, and even the civil reckoning of years does not deny its con- nection with the central point of all time, with Christ ; for every new year is the th year after the birth of Christ (with the exception of the French lie volution ; Dan. vii. 25 : " He shall think to change times and laws "), and is there- fore a period of time over which the name and sceptre of our Lord holds sway. When, lately, strict Churchmen, like Lobe, explained the importance of this day as the festival of the New Year to Ije a secondary matter, and sought, instead of it, to put the Feast of the Circumcision in the foreground, no doubt this is well meant in the interest of the separation of the worldly from the Church's life ; but, in the first place, the celebration of the Circumcision is less fruitful for homi- letic and liturgical purposes ; and, moreover, in this neglect of the observance of the New Year, it is forgotten that ^intil the eighth century the Chnrch did not 2^'i'csume in the remotest way to commemorate hy a festival anything so totally Jewish as the Circumeision. Li the New Year's sermons of the Fathers we do not find a syllable either about the Circum- cision or the naming of Jesus. It is only in the sermons of the Venerable Bede {d. 735) that we find even a single MATERIAL AND CONTENTS OF THE SERMON 239 " Circunicisioii sermoa." On the contrary, the ancient Church observed tlie first day of the year for fasting and penitential litanies, and especially for sermons of reproof, in order to resist the heathen follies which were practised on that day. Against the wild heathen joy, which even in oitr day still shows itself badly enough on New Year's Eve, so tliat the old year is closed in tlie tunnilt of drunken re\'els and the new year begun amid tlie subsequent wretchedness caused by tiiem, the ])reacher has to set himself most emphatically. Ps. xc, Eccles. i., and many other passages give opportunities enough for this. Special opportunity is afforded also in the New Year's Eve festival [German — %/- Teste rahcndfcicr. — Trans.], which has been from ancient times observed in the Eoman Catholic Church as the memorial feast of Bishop Sylvester i., who died on that day in the year 335, but has of late been rightly more and more observed in the Evangelical Church. The above texts are almost all suitable for this festival. On the other hand, the homiletic application of the name Jesus, which so perfectly expresses the nature of His person, and must not therefore be separated from His person or used as a kind of charm, is very profitable. The biblical expression " to do anything, begin anything in the name of God," may be fully applied to the name of Jesus ; the question may be asked how much unhealed, unblessed, has been carried over from the old year into the new, on which the Lord's healing power might now manifest itself, etc. As the feast of the Name of Jesus, New Year's Day has an independent importance, yet " it is not so absolute that a New Year's sermon which did not specially deal with the name of Jesus would be detrimental to the festi^'al, as that a preacher who at Easter said nothing about the resurrection would violate the Easter festival " (Palmer, 222). No festival has passed through so many names, and therefore so many variations in its meaning, as the Feast of the Einiihany. Now it is the first miracle at Cana that is connected with it — "Bethpania"; now it is the miraculous feeding of the five thousand — " Phagiphania." For the most part, however, the reference to the adoration of the Magi asserted itself in the West, and then the appearing of the star was also associated with the word Epiphany. A common basis for these various ideas is no doubt this : " The coming forth of Christ from the darkness of the holv 240 HOMILETIC [218 Christmas night into the light of publicity and the attesta- tion of Him as Messiah, Anointed One, and King by the star, the presents, the baptism of the Spirit," etc. (Conrady). The significance of the day, of the appearance of the light, for the Gentiles as a missionary festival is the most natural and most l)eautiful. Onward to Christ and His salvation is not merely the movement of the Scriptures, with the growing light of their revelation, it is also the movement of heathen wisdom, with its seeking in the dark, under the sky of night, the movement of all history with its ruins, of nature with its sufferings, of the heart with its wounds, of all creation with its longing for freedom. The wise men come to Jerusalem, but only reach Bethleliem through the word of the Prophet. The light of natural revelation leads, at furthest, into the neighbourhood of salvation, but needs to be supplemented by the lioly Scriptures ; the words of God must come as the key to His deeds and works. On the way to Bethlehem the light of the Word and of the star are blended. In Eome religious addresses are delivered at the Feast of the Epiphany in a multitude of languages by men from many nations and lands, who are preparing themselves in the Propaganda for missionary work, in order to represent visibly and audibly the revelation of Christ among the Gentiles. The more important the w^ork of missions Ijecomes from day to day, the better will it be for the Protestant Church — which, as a Church, does not carry on this work, but leaves it to be looked after by individual societies — to recognise it officially by this festival at least. The Passion and Easter season, the oldest of all, forms, as the memorial celebration of the sufferings, death, and resurrection of Christ, i.e. of the centre-point of our faith and hope, the centre-'point of Christian festivals also. In proportion as the Scriptures, from the irpocnov evajyeXiov on, refer with growing definiteness, from different points of view, to this divine fact of salvation for the redemption and reconciliation of the world, and, after its occurrence, to the fountain of mercy and cleansing which is still open therein to the sinner, the more numerous are the texts and thoughts which present themselves to the homilist in connection with it. MATERIAL AND CONTENTS OF THK .SERMON 241 Good Friday, [in Genuuu] Karfrcitag, or silent Friday (not from %«pt9 or earns, but from the Old Higb-Germau c/i«ra = lament, Middle ]Ii<;-li-CTcrman haven = to lament, on account of the lamentation-hynni in the Church), irapa- cTKev)), i)ixipa t/)? a(oriipia<; or 'x^dpLTo^, is in the Christian Church of equal antiquity with the Easter festival, forming with it, from the fourth century for a considerable time, one indivisible celebration, and even sharing its name as 7rd(T)(^a o-ravpooa-c/jLoi' and dvacrrdaifMOv. In the Eoman and Greek Churches it is less solemn, on account of the omission of the Mass, and even in the Protestant Church it has only in recent times been raised to the position of a festival of the first rank. It is, along with " Holy Thurs- day," the only memorial day of the Passion season which has a quite distinct significance as the day of our Lord's death, to which conclusion of the Passion commemoration tlie preaching, if not during the whole of Lent, at least in Passion week, should gradually lead. As pre-eminently a day of penitence and reconciliation, on which the sin of the world reached its climax, in order that thenceforth it might make way for an epoch of grace ; a day on which the victory of the hostile world becomes its judgment and the outward defeat of Christ becomes the greatest triumph of divine love, of divine grace, mightier, over mighty sin ; as a revelation of God's eternal thoughts of peace towards the world, even though here realised in deepest mystery — the history of this day, according to its fundamental ideas, affords the most abundant homiletic material. Such ideas are : the holy God, wiio, for His own majesty's sake, cannot cancel the guilt of the sinful world without judicial expiation ; His compassion and love, in not executing this judgment on men, who would thus have to forfeit their eternal destiny ; His wisdom, which finds a way for the satisfaction of the offended honour of God Himself, as well as for the deliverance of the guilty in the loving, voluntary self-sacrifice of the only guiltless One ; the Lamb of God upon the altar, His death of substitution and satisfaction ; i6 242 HOMILETIC [220 the weight and cUniax of His sufferings as punitive, or tlie horror of being forsaken by God ; the fulfihnent in this true paschal Lamb, this high-priest and sacrifice in one, of the Old Testament types, especially that of the servant of God ; the cross as the place of the deepest humiliation, on which the King of the Jews liangs as King of Sorrows — but also as the world -redeeming and world -conquering symbol, because on it the world and sin are vanquished — as a sign-post with two arms, pointing to life and to death, as a pattern for the necessity of the crucifixion and death of the old man ; the serpent and He who trod the serpent under foot, or the most fearful of all conflicts between light and darkness, affecting even external nature, and ending with the victory of a love which " is strong as death " ; the blessed assurance of our reconciliation, the rending of tlie veil, the tearing in pieces of the liand- writing which testified against us, and an abolition of the Levitical priesthood ; the free access to God now opened, the " fountain opened for sin and for uncleanness " (Zech. xiii.). If the fundamental idea of this festival generally is in itself so rich and so important that it must find an echo in every Christian sermon, the consideration in detail of the circumstances of this suffering and death is absolutely inexhaustible : the bearing of the cross ; Simon the Cyr- enian ; the warning to the women, " What shall be done in the dry ? " the disgrace of this mode of death, and the being numbered with the transgressors ; especially the words spoken from the cross ; the inscription on the cross ; the conduct of the people, of the soldiers, of the mockers ; the likeness and the difference between the two who were crucified with Him, and their fate ; the women and the disciples at the cross ; the thirst of the Dying One ; the darkness ; tlie rending of the veil ; the earthquake and the beguming of the resurrection ; the testimony of the cen- turion ; the opening of the side without the breaking of a bone ; the fulfilment of many special prophecies down to the burial itself. MATERIAL AND CONTENTS OF THE SERMON 243 As texts for Good Friday and for tlie Passion season generally we may recommend: Ps. xxii,, xl. 13, 14; Isa. xliii. 24, 25, liii. ; Zech. ix. 11, xii. 10, xiii. 1 ; also Lam. i. 1 2 (" see if there be any sorrow like unto my sorrow ") ; Song of Solomon viii. 6 ; the narrative of tlie Passion from the anointing at Bethany; Matt. xii. 38-42, xx. 28, xvi. 21—23 (the aversion to His sufferings); Luke xii. 49, 50, xviii. 31 ff. ; John i. 29, xii. 24 fl'., xiii. 1, XV. 13, xvii. 4; Acts ii. 22, 23, iii. 14, 15, 18, 19; Rom. iii. 25 (propitiation), v. 6 and 8, v. 10, 18, 19, vi. 2, 3, 10, 11, viii. 31, 32, 33, 34; 1 Cor. i. 18, 23, 24, 30, ii. 2, 7, 8, vi. 20, xi. 20, xv. 3, 4 ; 2 Cor. V. 14, 15, 19-21 ("be ye reconciled," etc.), viii. 9 ; Gal. i. 4, ii. 20, iii. 13 ("a curse for us"), vi. 14; Eph. i. 7, V. 2; Phil. ii. 7, 8; Col. i. 14, 21, 22; 1 Thess. v. 9, 10 ; 1 Tmi. ii. 5, G, vi. 13 ; 2 Tim. ii. 11 ; Tit. ii. 14 ; 1 Pet. i. 18, 19 ("redeemed not with gold, but with the blood of Christ"), ii. 21-24, iii. 18, iv. 19 ; 1 John i. 7 (" tlie blood of Christ cleanseth us "), ii. 2 (Christ is the pro- pitiation), iii. 5,16,iv. 10, 11, 19 ; Heb. ii. 9, 17, 18,iv. 14, 15, V. 9,vii. 26, 27, ix. 11, 12,28, x. 26, 27, xii. 2,3 ; Ptev. i. 18, ii. 10, v. 12 ("the Lamb that hatii been slain," etc.). The pcricopac for the Passion season are in part very unsuital)le, since they are " adapted to Zciit ratlier tlian to the Passion period " (Nitzsch, S. 80) ; hence the narrative of the Passion is often preached through. In self-absorption into the mystery of the death of Christ — in connection with which, however, we must not go so far as the audacious sentence of the old hymn : " fclix culpa, quae talem meruit habere redemptorem," for Golgotha alone shr)ws most plainly ]iow little our "culpa" can be called " felix," notwithstanding the gift of the Son which was bestowed on us on account of it — everything depends on putting in the foreground the element of substitution and satisfaction — whicli cannot, without forced artificiality, be interpreted away from the word avr/ (see ]\Iatt. xx. 28 : /.{jrpov dv-i rroX'/.uv '. cf. 1 Tim. ii. 6 : avTiXvrpov Irrip 'rravruv), — and this too in its full breadth, embracing not merely the elect, 244 HOMILETIC [222 but the whole world, as it is clearly expressed from Isa. liii. onward. Otherwise it will never be possible to open up tlie wells of comfort which are contained in the story of this day, and to let the message go forth, " Be ye reconciled to God ; for He hath made Him to be sin for us, who knew no sin " (2 Cor. V. 21). This is certainly a deep mystery ; it may, however, be followed up scripturally, in accordance with the maxim, " without shedding of blood there is no remission " (Heb. ix. 22), to this point, that a jmre life must be offered as an atonement to God, who, as righteous, mvst punish and yet, as merciful, willeth not the death of His creatures — that this was found in Christ ouIt/ ; that in this way alone our salvation, and at the same time the fulfilment of God's creative plan, was possible ; but tliat also in the voluntariness witli which Christ, on His part, undertook this sacrifice lies His infinite merit, the all-emljracing meritoriousness of this act ; and that in the real incarnation of Christ, in His actual entrance into the human race, the possibility of substitution was brought about. It must be difficult for any one who does not believe in a substitution to attain to a certainty of forgiveness even for himself alone, not to speak of showing others the right way to it. To this truth all who are really believers cling in the hoiir of death. In this connection it is important for the biblical student to note the fact that the idea of substitution is not merely an Old Testament one in the Mosaic sacrificial ritual, but reaches Ijack into primitive times and extends to mankind universally, emerging everywhere in the heathen sacrifices of beasts and men. The false delusion in the heathen sacrifice was this, that the gift as & present could make amends for sin, whereas the Old Testament sharply separates the elements of atonement and the offering on the altar ; it is not the latter, but the Ijlood, that is expiatory, and hence the touching or the sprinkling with blood always precedes the bringing to the altar. It is only in Christ that the two — expiation and offering — are united ; He atones, bleeding on the altar. It is also noteworthy, that whereas the idea of suhstitutionarij atonement gradually disappeared from the heathen animal sacrifice, it clung the more closely to the human sacrifice, and to the animal sacrifice so far as it took t!ie place of tlio former. What an expression this is of the thought that the divine anger demands a great expiation, and tliat the noblest of all Hfe, the human life, is needed for MATERIAL AND CONTENTS OF THE SERMON 245 tliis. All inank'ind oariics in its heart the idoa. of the effective sell'-suvrendei' of one for nuiny. This fact in itself lifts us above the (loul)ls of our reason as to how the self- sacrifice of an innocent person can make atonenuMit For the guilty (Delitzsch, Jpol, S. 183). The fundamental idea of Good Friday dominates also the season of Lent which precedes it, beginning with Ash Wednesday. Here it would be convenient for the preacher, in a longer or shorter course of sermons, beginning at the latest with Palm Sunday, to accompany our Lord on His path of suffering, and to conmience it with an introductory summary (e.[/. with John xiii. 1, "Having loved His own," etc.; xiv. 30, 31, "The Prince of this world coineth," etc.; or xi. 49 ff. ; the counsel of Caiaphas ; Luke xviii. 31, " Behold, we go up to Jerusalem," etc. ; or with passages from His farewell discourses and the like). The agony in Gethsemane — which reveals the Son of God in His deepest humiliation and severest conflict, the Father's cup in all its bitterness, but at the same time the complete greatness, voluntariness, and spotless holiness of the sacrifice under- taken by the Lord — forms the dark gate of the actual path of suffering, the passio magna. From that point onward, on the one hand, the Son of God is to be depicted in His true grandeur, growing with every new movement in the dranui of suffering, in a glory increasing with every fresh step of His self-surrender (as free and a Deliverer even in the time of His arrest. Matt. xxvi. 53 ; John xviii. 6, 8, 9 ; as the justified One and Judge in the presence of His accusers and judges, and of the denying Peter, who regards Him as 6 KvpLo^, Luke xxii. Gl, the only time that this expression is used in the story of the Passion ; as the Prince of His kingdom in presence of the representatives of the kingdom of this world ; as King of truth in presence of a servant of doubt, as Priest, Proplict, and Saviour on the accursed tree, see Nitzsch, S. 80); and, on the other hand, the si7i of the ■ivorld, increasing with every step, is to lie characterised in its unity and variety, how it co-operates, from the prince of 246 HOMILETIC [224 darkness to the disciples who betrayed, denied, and who lied, from all classes and sections of the people in all forms and degrees of wickedness (avarice and treachery, self- preservation and faint-heartedness, laziness and weakness, malice and crnelty, little faith and unbelief, mockery, self- hardening even to blaspheming the Holy Ghost), and converges, as if in a very microcosm of sin, in order to exhaust itself in its opposition to the testimony for the truth borne in speech and in silence, and to cause the Lamb of God to appear all the more plainly as the Only Eighteous One ; along with which the doctrinal, ethical, and comfort- ing elements {e.g. with reference to John xiv. 30, 31 ; the Lord's Supper and tlie farewell discourses ; the betrayer, the denier, etc.) are to be expanded for the unconverted and for believers, and especially for the suffering followers of the cross of Jesus. Siisskind, Passionsschule, 2 Aufl. 1880 (who commends himself by the richness of his thought, following the story of the Passion word for word, and showing Christ in His sufferings as the key to the world's history) ; Nebe, Die LeidensgescMchte naeh den 4 Evmigclicn, 1 Band, 1881. In its full scope the period of Easter begins with the Sundays of Septuagesima, Sexagesima, etc., reckoned back- wards from it. These, however, form rather a sort of tran- sition period, until the forty days' fast begins with Ash- Wednesday. But, according to ihQ pericopae, they are plainly assigned to the Passion season, and are therefore no doulit to be regarded as an integral part of that season, and this transition period is, as is well known, called in the Eoman Catholic Church Carnival {carovale t or rather carovakt ?), the excesses of which are a very sad preparation for the Passion season, and give the saddest evidence of the in- capacity of that Church for leading its people to a true, living imitation of the cross of Christ. The evangelical preacher must, if necessary, take a stand even in the pulpit against this festival of folly. Of what avail is it for the Eoman Catholic priest on Ash- Wednesday to put ashes first on his own head, then on the clergy and those who assist in the service, and, finally, on all present, as a token of penitence, if before this, days and nights of excess, in which MATERIAL AND CONTENTS OF THE SERMON 247 a loose rein is given to tlic ilesh, have again completely broken tlu^ moral strengtli for serious repentance ? It is perhaps ini})ossil)le as well as unnecessary to enum- erate the inexhaustible homiletic elements of the story of the Passion. Infinitely rich material for homiletic treat- ment is atibrded in the anointing of Jesus at Bctliany, with which it usually commences ; the love of Mary and its good reason ; the scowl of darkness in the avaricious question of Judas ; the inward preparation of Jesus Himself for His sui'ferings in the quiet circle of Bethany, to which He seems to have returned every night ; then the last meal with His disciples, with its incomparable introduction, " With desire I have desired to eat this passover with you before I suffer " (Luke xxii. 15), which so deeply puts to shame those Chris- tians who often show so little desire for it ; the vxisliing of the feet by the true servus servonim Domini, with its equally incomparable and beautiful introduction, " Having loved His own," etc. (John xiii. 1), especially the washing of Peter's feet — an object-lesson and a symbol ; the difference between the chosen and the rejected ("I know whom I have chosen") ; the departure of the betrayer from the circle of the disciples with the last warning which preceded it, his self-hardening and self-sealing for judgment with the sop (" after the sop Satan entered into him "), to depict departure from the Lord (" and it was night ! ") as fearful steps towards the abyss ; the anticipatory dispensing of the whole fruit of His suffer- ing and death and resurrection in the Holy Sujypcr by Him who was already inwardly ready and dedicated to death ; the opening and execution of the testament of the departing One, who kept for the last moment the most precious pledge of His love ; the death of the Old Covenant, which hastens to its grave as the cup of the New Testament is raised (here this expression is used for the first time) ; the happy giving and receiving in the Supper ; this last quiet feast of peace immediately before the breaking of the storm ; the Supper as the most sacred thing of all in the New Covenant, etc. Then, especially, Gethsemane, the beginning of the actual Passion, the picture of deepest humiliation, which affects us almost more profoundly than the grandeur of Christ ; and the disciples whom the Lord finds sleeping, He is quite alone, a token that now in the divine judgment all men are unclean, and that not one among them all is fit in his own nature to approach God or to be present at this event, much 248 HOMILETIC [225 less to take part in it (Rieger, Passiooisj^rccUgfen, S. 257). A cup which the whole world, man by man, fills with the bitterness of its sin, — held in the Father's hand, from which the Son had hitherto been accustomed to receive only good, — which He must drink by allowing new sins, the greatest sins, to be committed against Himself ; and therefore the severest conflict in which no doubt the fact of the work of redemption remained clear to Him, but the manner of it was dark, because this cup was so imjmre, full of sin and death, and He had now to come into closest contact with these dark powers, for whose im])urity He, as tlie Pure One, had such an infinitely tender feeling ; and then this .cup so painful, because full of the bitterness of punishment, and therefore dark hefoo^e Him, in Him, and even above Him, inasmuch as here for the first time he recognises a Will which is different from His own. Then, however, not merely the dark side but also the bright side of this conflict : tlie Son of Man writhes, the Son of God conquers with the humble resignation of a child ; what love to us, and yet liow huml)ling for us that the bearing of our sins should call forth such tempests of the soul as manifested themselves in that bloody sweat ; how humbling that there was no other way of deliverance to be found but this darkest and most painful one ! How much grander the treml)ling and shrink- ing of Jesus than the defiant contempt of death shown by many heathen ! Then the drama of the Passion, from the arrest onward, as a. little world full of sin, in which all its kinds appear in all their forms, and hence a history of the world on a small scale, full of huge contrasts, full of endless delusions and self-delusions, the revelation of all tricks and faults of the human heart, from weakness and cowardice to the outbreak of Satanic passion (" Crucify him," etc.), and hellish mockery ; the different figures appearing as types of certain sins — Peter, of confidence in the flesh ; Judas, of craftiness and hypocrisy, of the covetousness and then the remorse of the world ; the high priests, of envious and hypo- critical official pride; Pilate, of doubt, and the fear of man, and the haughty arrogance of the educated man of the world ; Herod, of frivolous light-mindedness ; tlie 2^co'ple, a picture of fickleness and unreasonable outcry, etc. ; and all this in contrast with the true glory, grandeur, and growing vindication of the patient servant of God, who continues His work of healins; to the end — the healing of Malchus ; MATERIAL AND CONTENTS OF THE SERMON 240 llio lookinp; upon Peter as he denied Him ; His testimony before the council, l)efore Tihite, to the weepint;' women, His prayer for His executioners, His comfort for His mother, His promise to the thief, etc. Tlien all particular sayings : " Whom seek ye ? " " It is I." " The cup which My Father hath given Me, shall I not drink it?" — and so on to Golgotha; — the co-operation of the powers of darkness in friend and foe (Pilate and Tferod's friends, etc), the rapid sequence of events, how evil produces its fruits as if in a storm — Judas has scarcely re- ceived the reward of his iniquity when despair drives him to his own place ; the whole accelerated judicial procedure which in great haste wants to hurry the Lord to His death before the dawn of the feast, and then allows the body to be taken away as quickly as possil:)le, these events thronging on one anotlier stroke upon stroke, and more happening in a few hours than otherwise would happen in years, nay cen- turies, because here all time has reached its turning-point, — all tliis is so remarkable, so instructive, that year 1)y year new standpoints may be obtained in this grandest of all dramas. Lohe, Sichcn Vorirage i'lbcr die Worte Christi am Kreuzc. 2 Aufl., Stuttgart, 1868 (to be recommended) ; Martensen, Die Lcidcnsgcsehicldc Jcsu Christi, 12 Predigten, Gotha, 187G. The Passion week, Jichdomas sancta, mvta, or even nigra (in contrast with Easter week as hehdomas alba), or, on account of the victory of Christianity, the e^Bo/j.a'i /xeydXr} (because in it, as Chrysostom says, inexpressil)ly great benefits were bestowed on us), which, from the fourth century down, formed, along with Easter week, an insepar- able whole of fifteen holy days to Quasimodogeniti (henc(! Quasimodogeniti is also called ai^rtVacrn^a, or octava 2>assae), during which the courts of justice were closed by law, begins with Falm Sunday, dominica palmarum or forum, the original reference of which to Christ's entry into Jerusalem — whence the name — took a secondary place to its importance as the entrance to the sanctity of Passion week. A text which prepares the way for the celebration of Good Friday may the rather be chosen from the story of the Passion, since the " gospel " Matt. xxi. has been already assigned to 250 HOMILETIC [227 the First Sunday in Advent. The Thursday before Easter [" Green Thursday " in German], dies viridium, the day of the green, i.e. of the sinless, namely, of those who have pubhcly repented, who, after the penitence of Lent, were on this day absolved from their ecclesiastical penalties, and hence as sinless persoiis were admitted again into the fellow- ship of the Lord's Supper, and were therefore green, i.e. free from sin, Luke xxiii. 31 (hence also Day of Remission = day of remission of Chiirch penalties — viridis in the Church Latin of the Middle Ages often = sinless), the Protestant Corpus Christi, has historically the commemora- tion of the founding of the holy Supper as the principal import of its observance, which, however, need not prevent our using as the basis of the sermon later elements in the chronological order of the story of the Passion. In the Easter sermon (Easter, German Ostern, not per- haps by metathesis of letters from the Middle High-German urstendi = " to rise," but certainly connected with Ostan, Osten, day of rising, of resurrection, a translation of dva(Trdai,fjio1 ; Eom. ii. 4 ff., xi. 22 ; Gal. vi. 7, 8 ; Jas. iv. ; liev. ii. 5, iii. 1, etc. For the history of the Days of Hiimihatiou aud Prayer, see Pischon, on " Days of Humihation and Prayer, especially in Prussia," Berlin, 1873 (Neue evang. Kirchcnzcitung, 14th June 1873). When Nitzsch (S. 85) says that, in a civil and national aspect, the congregation occupies, on Days of Humiliation and Prayer, an Old Testament relation to God, here we see indeed the disciple and friend of Schleiermacher, who re- garded days of humiliation and of civil commemoration as partaking of an Old Testament character, and who, just as in his sermons generally he hardly ever mentions the sins of the people, could not bring himself on days of public humiliation to preach of repentance, but spoke of praise and thanksgiving that everything is so good ; but it is only from the standpoint of this ideal and unpractical optimism that it is possible to regard the observance of national humiliation as an Old Testament anachronism. It should not indeed be any longer necessary ; but so long as we are in a world full of sin and evil, and the children of God form but a little flock compared with the rest, a general day of humiliation will remain, even in Christendom, a very necessary and wholesome thing. The Christian Church in Corinth had, even as a Church, to repent on account of the scandals that had entered it, and that was very profitable to it. The fact that many individuals in Israel were converted was not sufficient to prevent the downfall of the nation ; the 2)cople as such, in its chief representatives, the supreme Council, the scribes, the priests, the civil rulers, should have repented and believed on Christ, and then it would have remained standing as a nation ! As our national represen- tatives and deputies have little desire to recognise this nowadays and to give God the glory, the greater need there is that the preacher should seek to awaken this acknow- ledgment on days of general humiliation. The Harvest Thanksgiving Festival affords the preacher an excellent opportunity to show, partly the position of men as stewards of God and their coming reckoning, partly the right use of temporal goods, which is acceptable to God, MATERIAL AND CONTENTS OF THE SERMON 281 and always to be consecrated by thanksgiving, in opposi- tion to the frequent misuse of them tlirough covetousness, unrighteousness, and especially through the widespread vice of gluttony ; the love and generosity which we owe to our neiglibour ; and also the wealth of the divine goodness, patience and longsuflering, which allows the rain to fall on the just and on the unjust ; the faithfulness and truthful- ness of God, who keeps His covenant even with His covenant-breaking children, so that seedtime and harvest do not fail — and in " bad years " the meritedness of all chastisements, their gracious limit, and the faith which casts all care on the bountiful Father in heaven, etc. ; while the Church consecration festival, which still survives here and there — the anniversary of the building and dedication of the local church — on account of the excesses often associated with it, requires an emphatic warning against these, and especially the exhortation that the covenant con- cluded between God and the people, attested by the keeping up of a house of God and by entrance into it, with Word and Sacrament, should on this day be renewed in humble penitence and self-examination, but also in joyful thanks- giving and praise, so that the Holy One of Israel may still continue to dwell in the cong-recj-ation. In a country in which, with all good-natured generosity to our neighbours, a misuse of the gifts of nature is made through excess, such as hardly takes place in any other Christian land, so that German drunkenness has become to some extent proverbial in foreign lands (" il est plein comme un Allemaud "), such occasions as harvest thanksgiving and church anniversaries should be availed of for a serious testi- mony against such national vices. In the case of many there is no greater enemy of spiritual progress, no greater liindrance to the kingdom of God among us, than the life of our inns. So much the more brightly does the divine good- ness shine forth, which does not axev become weary of giving and of blessing our fields, although in many ways we make such bad use of their fruits. Here, however, it must not be forij-otten that God has 282 HOMILETIC [25G the course of nature entirely in His hand, and can arrange, according to tlie behaviour of men, as His own wisdom may direct ; so that His goodness, shown to the unthankful through many years, may, where it does not lead to repent- ance, be changed into severe chastisement. This is an important difference between the Christian and the Deistic conception of God, the latter making the laws of nature a limit even for God Himself, by which God is deprived of His divinity, His absolute power. His life and activity, just as the creature is deprived of its creature-character, of its dependence upon God. On the occasion of bad harvests the harvest thanksgiving becomes also a season of humiliation ; but w^e must be cautious, and must not try rashly to find in this visitation a divine punishment for 'particular sins, but for our sin and unfaithfulness generally ; for such chastisements often fall upon congregations which are not by any means among the worst. But here it may always l^e shown that, where the staff of mercy does not sutiice to weaken a real spiritual life, the staff of trouble must be used, and is richly deserved. Passages for Harvest Thanksgiving in fruitful years : Gen. viii. 22 ("So long as the earth remaineth," etc.), xxvi. 12, xxxii. 10 ("I am not worthy of the least of all the mercies," etc.); Lev. xxvi. 3, 4; Deut. viii. 10—17, xi. 13-15 ; Ps. xxxiv. 9 ("taste and see," etc.), Ixv. 9-12 (" Thou visitest the earth, and waterest it — Thou preparest tliem corn- — -Thou waterest its furrows [Luther] — Thou crownest the year with Thy goodness," etc.), Ixvii. 7, 8, ciii. 1, 2, civ. 27, 28 ("These wait all upon Thee," etc.), cxliv. 13-15, cxlv. 15, 10, cxlvii. 7-14; Isa. Iv. 10, 11; Joel ii. 13, 14; Matt. v. 45; Luke xii. 20, 21 (the rich man) ; Acts xiv. 1 7 ; Eom. ii. 4 (" despisest thou the riches of His goodness"; Gal. vi. 9; Eph. v. 18-20 ("Be not drunk with wine," etc.); Heb. xiii. 16, etc. In moderate years: 1 Sam. xiv. 6 ; 2 Kings iv. 43, 44 ; Ps. xxxiii. 18, 19, xxxvii. 16 ("A little that a righteous man hath is better than the riches of many wicked ") ; Prov. XV. 16; Lam. iii. 22-24; Hag. i. 5, 6, 9 ; Matt, iv. 4 ("Man shall not live by bread alone"), vi. 25 ("Be MATERIAL AND CONTENTS OF THE SERMON 28:') not anxious about your life"), ''^>0, .'^)1 ; x. 2 9-.">l ; Luke xii. IT), 24, xxi. ;*.4, xxii. .'if) ("lacked ye anything?"); 1 Tim. vi. 6-8 (" Clodliness witli contentment is great gain," etc.) ; 1 Pet. v. 7. On the failure of cmps: Lev. xxvi. 20, 21 ; iJeut. viii. 3 ; 1 Kings xvii. 14 (the meal in the barrel not wasted) ; 2 Chron. vi. 28-;'!0 ; Ps. xxiii. 1 ("I shall not want"); xxxiv. 1 1 (" They that seek the Lord shall not want any good thing"), xxxvii. 19 ("They shall not be ashamed in the evil time : and in the days of famine they shall be satisfied"), 1. la ("Call upon Me in the day of trouble," etc.), cxxxii. la; Isa. Iviii. 7; Jer. xxxii. 42; Joel i. 10, 11; Amos iv. G; Hab. ii. 17-19, iii. 17, 18 ("Although the fig tree shall not blossom, neither shall fruit be in the vines ; the labour of the olive shall fail, and the fields shall yield no meat, — yet I will rejoice in the Lord, I will joy in the God of my salvation"); Matt. vii. 9-11, xiv. 20 (" They did eat and were filled — fragments twelve baskets full"); John vi. 5, 6, xxi. 5-7 (" Children, have ye any meat ? ") ; 1 Cor. x. 1 ?> (" who will not suffer you to be tempted above that ye are able"); Phil. iv. 12, lo ("both to be full and to be hungry"); Heb. x. 35, 36 (" Cast not away therefore your confidence — for ye have need of patience," etc.), xiii. 5 (" Be content with such things as ye have : for He hath said, I will never leave thee, nor forsake thee "). Passages for Cliureh anniversary: Ex. xix. 6; Lev. xxvi. 11, 12; Jos. xxiv. 15-22: 1 Chron. xvii. 10-12; Ps. v. 8-9, xxiv. 3-6, xxvi. 6-8, Ixv. 2-5, Ixxxiv., xciii. 5 (" Holiness becometh Thine house, Lord, for ever ") ; Eccles. iv. 17; Isa. Iii. 6, 7; Matt. xiii. 8, 16, 17, xxi. 1 3 (" My house shall be called a house of prayer ") ; Luke viii. 18, xii. 48 ; John iv. 23, 24, x. 22-28 ("It was at Jerusalem the feast of the dedication — My sheep hear My voice "), xiv. 23; 1 Cor. iii. 9; 2 Cor. vi. 16: Eph. i. 3, ii. 19-21, iv. 3-6 : 2 Tim. ii. 20, 21 : 1 Pet. ii. 4, 5 ("living stones"), 9; Heb. x. 23-25; Jas. i. 21-2 5; 284 HOMILETIC [2r.7 Eev. xxi. i) (" Behold the tahernacle of God is witli men," etc.). The Memorial of the Bead, originating in the Eoman CathoHc feast of " All Souls," at the close of the Church year, dillers, like every Protestant memorial celehration, from the Roman Catholic festival in this respect, that the latter is a service for the dead, and is intended to have an effect upon their condition, whereas the Protestant memo- rial is a service for the living. While this anniversary should call us first of all, in preparation for our own last hour, to humble adoration of the Lord of life and death, who, as such, passes every year through the ranks gather- ing His sheaves, it should also serve to bring the congre- gation to feel the loss sustained by individual families as the common loss of all, in thankful remembrance of those who have gone before, and thus more vividly to awaken the feeling of organic unity in one divine family, and also the union between the struggling Church below and the perfect Church above — in which latter connection the comfort of the eternal fellowship in Christ of believers, both of the departed and of those who remain, and future deliverance from all the sufferings of our mortal life, should form a soothing conclusion. Princiiml passages: Job xiv. 1—4; Ps. xxxix. 13, xc. 2, 3, 10-12, cii. 25-29, ciii. 15-18 ("As for man, his days are as grass — but the mercy of the Lord is from everlasting to everlasting," etc.), cxxvi. 5, 6 ; Prov. x. 7 ; Isa. li. 10, 11 ; Dan. xii. 10-13 ; Matt. xxiv. 42-44, XXV. 34-46; Luke xx. 36, 38; John vi. 37-39, xvi. 22 ; Acts xxiv. 15, 16 ; Eoni. v. 1-5, viii. 17, 18 ; 1 Cor. XV. ; 2 Cor. iv. 1 7 (" our light afiliction, which is but for a moment," etc.), v. 7-9; 1 Thess. iv. 13 ff. ; 1 Pet. i. 6—9 (" though now for a little while, if need be, ye have been put to grief in manifold temptations : that the proof of your faith, being more precious than gold that perisheth," etc.); 1 John v. 4; Heb. xi. 13-16, xii. i. ; Rev. vii. 9-17, XX. 12, xxi. 1-7, 6-8, xxii. 11-15. MATERIAL AND CONTENTS OF THE SERMON 285 Let us on this anniversary avoid tears of artificial senti- ment, wiiicli earn cheap hiurels, and also an insipid general demonstration of tlie fact that an immortality, a meeting again, is to be assumcil, and tlie reason for it; not to speak of the advanced " I'rotestant Liberalism" which nowadays, in Switzerland, in Bremen, etc., for example, finds the only immortality in our continuing to live in the memory of those who survive us, and unfolds tliis windy comfort even at the grave ! Let us avoid universal beatifications, wliicli are only too gladly listened to, and which therefore are very frequently pronounced by those who are servants of men. As the feeling of a real unity with one another is rare in a State Church, the more should such opportunities be availed of to awaken it. On this day the congregation is a family— \ookmg back, in sadness indeed, and yet in grateful love, and at the same time looking up in firm confidence and living hope — whose ranks are being ever thinned and then also filled up again ; it feels itself in the present, surrounded by death and the fear of death, and yet it looks away into the future and feels itself in Christ, the Prince of Life, linked to tlie departed spirits with bands of love which even death cannot sunder ! Literature for collections of texts : — SciiULER, Bepertorium hihlischcr Tcxte fur Kaaualpredujtcn ("Eepertoire of Biblical Texts for Sermons on Special Occasions, and also for Festivals "). Halle, 1820. Stieu, Privat-Agcnde, 5 Aufl. Bertsch and Klaiber, Sammliing hihlischcr Kasualtcxtc. Stuttgart, 1868. Bernhard, Bihlische Konkordanz oclcr drcif aches Register ithcr Sprilcltc, Textstellen, etc., 1850, and later. 3. homiletical material as determined by the special Conditions and Needs of the Congregation. The contents of the sermon must have regard not merely to Church doctrine, custom, and seasons, but, since it stands between the eternal Word of God and the living time-element of the congregation, also to the spccicd circum- stances of the 2)<^ople, and moreover the inner conditions of 286 HOMILETIC [259 the congregation generally, as well as the special events which require Church observance and address. (a) The internal conditions and general needs. In the case of a quite lifeless congregation the sermon will be principally of an awakening character ; in one which is spiritually alive and energetic, it will be mainly edifying, leading to a deeper Christian knowledge and experience ; in a frivolous and pleasure-seeking one, it will be more solering and reminding of the solemnity of death ; in a rich and culture-proud one, it will be more of a humbling character, ivarning, leading men to recognise their real nakedness ; in poor congregations, oppressed with cares of bodily sustenance or otherwise severely tried, it will rather open up the fountains of comfort of the gospel ; ])ut in most cases it ivill have something in it of all these, because all these conditions are usually found mixed up in the different classes of every congregation. But even the most barren Christian congregation must not be treated by the sermon as a heap of heathen, since its people are at least baptized and members of the Church, nor is even the best to be treated as made up of purely true Christians, since the unconverted and unregenerate are numerous everywhere, and the converted are far from being perfect. The vices which are specially prevalent in a congregation, the most prominent dangers and hindrances of spiritual progress, are to be specially kept in view and contended against in preaching and in the individual " cure of souls." Further, deeply impressive experiences of prosperity or of chastisement (fire, hail, floods, war, pestilence, etc.), and in general whatever unusually stirs men's minds to grief or gladness, should be illumined from the holy Scriptures in sermons, Bible-readings, and prayer-meetings, and tlie people should thus be led to the correct Christian view of the event. On the other hand, the preacher has also to be on his guard against making himself too dependent, in his MATERIAL AND CONTENTS OF THE SERMON 287 choice of special, applicable material, on the changing current of temporary experiences, and, in his description of particular conditions, and especially particular sins, against drawing portraits of individual members of the congrega- tion which can be easily recognised, and which only causes irritation. If now and then, in stirring times, the political sphere is not to be quite excluded, he must, however, beware of fostering the excitement and party cleavage by entering into distinctively political questions and by mentioning party names, but must rather seek — without hate but also without fear, by a warning testunony against all injustice on the part of high or low, of friend or foe, by exhortation to patience, to Christian submission, to love even towards one's enemies — to make himself a sort of Christian conscience for the congregation in contrast with the usually one-sided influences of the daily press, which often only goad the passions on and mislead in many ways the judgment. The details of these questions belong to Pastoral Theology. (Cf. CI. Harms, Pastoral Theologie, i. S. 79 ff. ; lUichsel, Erin- na'ungen aus dem Zehen cinrs Landgcistlichcn (" Eeminiscences from the Life of a Country Pastor"), ii. S. 166 ff. ; Palmer, Horn. S. 86 ff., S. 493 ff.) The task of the preacher with respect to the appropriate- ness of the contents of the sermon to the spiritual state of the congregation is briefly this : the due combination of the awakening and, edifying (see above, chap. i. 1, (6), (/3), on the scope and aim of preaching, p. 70, ff.), of which elements sometimes the one, sometimes the other, must predominate according to circumstances, but neither siiould l)e at any time quite excluded : for the conditions of the people oscil- late between the two extremes : neither utterly heathen nor absolutely Christian. The treatment of the congregation as utterly heathen would provoke irritation, while the other mode of treatment would produce self-deception or spiritual pride. One must be guided by the actual spiritual needs ! " Preach," said an experienced preacher to young candidates for the ministry, " as if one half of your hearers heard the gospel for the first time, and as if the other half heard it for the last time ! " 288 HOMILETIC [261 If we have much to find fault with, and if we have to contend against really great evils, let us not forget to approve at the same time what is worthy of approval. Itebuke makes an impression much more easily if the people see that the preacher keeps his eyes open also for what is good in them. For the rest, the preacher must live with his people, and must sympathise with and share whatever of joy and sorrow affects them. He will therefore be unable to allow any important events which enter deeply into the life of the congregation to imss unnoticed, for he has to help the congre- gation to a true scriptural, Christian estimate of them. On the other hand, he must not bring into the pulpit every town or village scandal, which only excites curiosity and does not promote devotion. The adjustment of one's self generally to the course of events has its obvious limits. Although the spirit of the time always reflects itself in the sermons of the time, and the preacher is always to a certain extent dependent upon it, yet it is a very ambiguous and easily misleading statement which Schweizer makes (S. 268) : " Above all, the choice of material for preaching is determined generally by the living current of the Zeitgeist." The preacher who allows himself to be guided by this above all is, indeed, a man to be pitied, and will have to let him- self be tossed about by every wind of doctrine. No ; that which must above all determine the material of preaching, even in sermons on special occasions, is that which endures eternally, and not the transitory, and the changing element from the present is only to be introduced so far as it is necessary to produce results, to remove errors, etc., and to show that the Word of God is indeed a lamp for every question of life to lead to action, and for every experience of life to lead to patience. In the description of particular conditions in the con- gregation lue must not go too nmch into detail, although to keep to quite general statements is also evil and produces no result. It was formerly thought that the different ranks and callings require special sermons ; but it is quite suf- ficient now and tlien to let fall in some directions special hints and exliortations. (So also Krauss, S. 328, 346, 351, on true and false particularising.) It was certainly too much of a good thing when that preacher of Nllrnberg, in the Sebaldus Church in 1692, thought that he must take up MATERIAL AND CONTENTS OF THE SERMON 289 a special handicraft in his sermon from each lesson (pericopa) during a whole year's course, e.g. on the Fourth Simday in Advent, the shoemakers, hecause John says he is not worthy to unloose the shoe-latchet of our Lord ;^ on the Second Sunday after Ephiphany, the innkeepers, hecause Jesus made water into wine ; on Easter Sunday, the apothecaries, hecause the women hought spices ; on (^)uasimod()gcniti (First Sunday after Easter), the locksmiths, " When the doors were shut " ; on Eogate, the heggars, " AVhatsoever ye shall ask the Father " ; on the Fourteenth Sunday after Trinity, the shopkeepers, " as he entered into a certain market-place " (Luther's version) ; on the Fifteenth Sunday after Trinity, the beer-hrewers, " What shall we drink " ; on the Eighteenth, the muzzle-makers, " That he had closed the mouths of the Sadducees ; " on the Twenty-first, the watchmakers, " Yesterday at the seventh hour the fever left him ; " and on the Twenty-fifth, the bookbinders, " Let him that readeth understand" {Allyemeinc Kirchcnzeitung, 1827, No. 72 ; E. Palmer, S. 494). Everyone sees that it is not allowable to form, from such external elements of the text, the theme round which all should centre ; that it is a per- verted method to make the shell into the kernel ; this is merely trifling! Now and then, in sermons on the Ten Commandments, for example, it is no doubt necessary to censure certain sins and tricks of trade, but let us take care that we do not portray individual persons, which only causes bad blood. Let us say what is necessary to indi- viduals face to face, but not from the pulpit. It is, however, quite wrong and unscriptural — as many timid preachers do who do not want to give offence — in describing the sins and vices of the people, not to call th.c tiling hy its right name, but to beat round about the bush in a general fashion. That is a miserable fear of men, a cowardice and unfaithfulness which cannot be justified before God. We owe to all men the whole complete truth ! And since the cowardly world is so little accustomed, even among friends, to tell one the necessary truth, because it is often disagreeable, all the more need is there for the preacher and pastor to do it. And let him not hesitate, even if many are angry at his plain speaking. Even in ••See the "Gospel" for the Day, in the Book of Common Prayer. Trans.] 19 290 HOMILETIC [263 Christ's time men said, " This is an hard saying, who can bear it ? " Kather let him console himself with the truth of that saying of CI. Harms (and Gossner), Pastorcdtlieologic (S. 81): — " That which does not provoke the wicked does not edify the converted ; that which does not strike the stuhhorn, will not awaken the slnmhering ; that which does not kill, will not make cdive ; that which is not to some a savour of death unto death, will not he to any pious soul a savour of life unto life ; the hee which has no sting makes no honey " — a saying which every preacher should write in his pastoral theology. But that, so far as regards expression, decorum is always to be observed even in the plainest of speaking ; that many follies of the time, e.g. the " table-turning " of twenty years ago, are not to be brought by name into the pulpit, because the name is often unworthy of the pulpit, and would make the church a spiritual tattling-place — this we shall see in our treatment of the formal part. With regard to the 2^olitical life of our time, it is easy to say, " No politics in the pulpit," and in general this is quite right. But even Schleiermacher showed, in his Practical Theology (S. 210), that in stirring times it is not only impossible to keep far away from the pulpit that which is moving all minds, but that "in such conditions men's consciences are very easily led astray, and therefore public teaching is very necessary ; hence it would be unjustifiable not to give it ; the opposite maxim has its origin on the one hand in cowardice and narrow-mindedness, and on the other, in want of skilfulness in adequately discharging, without offence, a duty which one feels he ought to fulfil " (cf. Schleiermacher 's sermon at the Memorial Service for Queen Louisa, 5th Aug. 1810, or his sermon of 28th March 1813, in which he read from the pulpit the appeal of the king to his people). Certainly, he who in the wars of freedom, for example, or in that of 1870, did not bring into his pulpit a single word about the political relations, gave a sad account of himself as a Clnistian and a patriot. Even in 1866 it was necessary to say to the people, "Why do the people murmur — let every one murmur against his sin." The mentioning of names of countries, however, in this con- nection, and still more names of jjersons, is so htirtful to every hearer who rightly distinguishes between the secular and the spiritual, that it spoils for him all further edification. He then sees in the preacher immediately a party-man, in MATERIAL AND CONTENTS OF THE SERMON 291 opposition to whom other party standpoiuts have certainly a relative right. The preacher's work is only to let light fall from the Word of God on such political movements as tonch deeply the life of the Church, in order that they may he vlifhtly umlerstood, estimated, and carried out, and in doliuj so to testify, to censure, or to ap2')rore, without fear, so that tlie congregation may hear in the preacher the throb of its own conscience. If he has heart and conscience in the right place, he will not need to fear the Damocles sword of our modern ijulpit rcjMrtiuf/. Yet even in the most stirring times a prudent limit is to be observed in the allusion to political circumstances, for just when all news])apers and conversation are occupied with politics, it is often a l)oon to the congregation if on Sunday it can escape for an hour from the tumult into the peace of God's house ; but if in the Church it hears " the perorating with the battle-cries of the day, it does not in the least learn to rise above the noise of the stream of time to that which is eternal." A beautiful example of the possibility, even with con- tinuous exposition of the text, of paying the necessary attention to suddenly-arising needs of the congregation for exhortation and comfort, is afforded by Chrysostom, who, as presbyter at Antioch, delivered his sermons during Passion Week at a time when the whole town, on account of an insurrection, was threatened with annihilation by the emperor, and hung in the balance between fear and hope. This series of sermons bears the title Contra statiiarum eversores. The attitude of Schleiermacher, during the French rule, was exemplary in his sermons of that time. Nitzsch, too, spent the first year of his ministry in Witten- berg during the siege of 1815, and had to preach there wdiile an adjutant of the French commandant sat below the })ul})it with note-book and pencil. (h) The Events and Church Needs of the Individucd Christian Life {Occasional Addresses). The preacher has to apply the Word of God not only to the congregation and its conditions as a whole, but also to the incidents of the Church life, and personal life in particular, and to hallow them by it. This is done — in addition to private pastoral care — in the occasional address, 292 HOMILETIC [264 which has to apply the general passage of Scripture to the particular case just as the Sunday sermon has to apply to the eternal verities of faith to the temporal life of the people ; and it is the more important, since, under our modern conditions, it is often the only way by which the word of salvation can still be brought to bear on many who are quite estranged from the Church. It must not, as often happens, put the official act itself in the back- ground as a secondary matter, but must prepare the liturgical part as the chief point of the function. The general character and scope of the occasional address is determined by the particular occasion, and is either sacramental (baptismal, confirmation, preparatory, and Communion addresses), or congregational (ordination and induction addresses, entrance sermons, farewell sermons, etc.), or of a general human character (marriage and funeral addresses). Its work, speaking generally, is to put the Word of God and the particular event in such connection with one another that, on the one hand, the statement of Scripture truth which should always dominate is not sacrificed to the emphasising of the personal ele- ments, and that, on the other hand, in the statement of the biblical and Christian, the personal shall not be neglected (which would indicate a lack of sympathy) ; and, finally, that they shall not be connected with one another in a merely external way. Eather should the general biblical and individual elements be so interwoven that the general Christian element will find its confirma- tion in the particular, and will also get the charm of a fresh interest, while the particular is explained, put in its proper light, hallowed and transformed by the truth of universal faith. Hence it also follows that only that which is in some way of value for Christian consideration and edification should be introduced, and that as the Church wants a blessing to flow to individuals through such observances, all must be pervaded by the spirit of sanctifying love. MATERIAL AND CONTENTS OF THE SERMON 203 See Palmer, S. 281 ft'. The siilijecfc i« tlie connecting of tlic universal Chvistian element witli the special event. (Scliweizer and Ilenke — " not without reason," says Krauss — want to change tlie expression " occasional address " [Kasualrcde] into " liturgical address.") Hence it is just as wrong to occupy oneself only with the personal as to expound only tlie universal truths of Scripture. But neither is it right merely to place the two elements side by side, as, cj/. Heinrich IMuller (Die Grdher cler Hcilifjcn, Frankfurt, 1700) expounds his text through long sections without any reference to the occasion, and then, just as precisely, intro- duces the entirely personal element. It is necessary to blend the two, to let them interpenetrate one another thoroughly. The universal must have a reference — even if only a tacit one — to the individual, and the particular must be equally pervaded by general biblical truth. This ex- cludes, once and for all, everything that is unimportant, indifferent, or valueless for edification, but also all untrue, extravagant eulogies at the grave, and on the other hand, also, all harsh censure, which only produces anger and bitterness. For examples, see Palmer, Homilctik, S. 324 ff., and especially his Kasualredensammluug, 4 Anil. 1864, 1865 ; Dr. Beck, Kasualreden, 1867 ; Gr. Leonhardi, Altarrcdcn ; Sammlun(jcn in Beitrdgen von nainhaftcn Gcist lichen dcr luthcT. Kirchc, 3 Anil. 1871 ; Schuler, BejJertorium hihlisehcr Textefilr Kasualpredi(jten,o Autl. 1870; miev, Frivatagende, 4 Autl. 1857. For texts, see Bertsch and Klaiber, Sarnmlimg hiblischcr Kasualtexte, 1868 ; Haupt, Biblisehcs Kasuallexikon, neu hearhcitet von Wohlfahrt, 1852 ; Bernhard, BiUischc Konkordanz, 1850, etc., part ii. ; Kasuale's Textregister ; Seyler, Von der j^f^storalcm Rede, Glitersloh, 1872 (too prolix !) ; Appuhn, Kasucdrcden, 1 Teil, Magdeburg, 1872 ; liiemann, 2 Sammlung, 1877 (has a deep conception of the function of the occasional address, and fulfils it finely ; especially several baptismal addresses) ; W. F. Older, Savwi- lung von Kasualreden, 1876, 1877 (from the discourses of Wiirttemberg clergy) ; L. A. Petri, Ziuji Bau des Hauscs Gotfes, Hanover, 1875, ed. Steinmetz, chiefly containing occasional addresses ; C. F. AV. Hoffmann, Kasucdrcden, 3 Aufl. Ansbach, 1879; Kaph", Kasucdrcden, Stuttgart, 1880; Dickmami and Lehniann, Pastor alhihliothek, Sammlung von Kasualreden, 1880-1883, 5 Bande ; Stockicht, Textverzcich- 294 HOMILETIC [266 niss zu Kasualrcden, 1882 (a large selection); Herold, Pas- toralprcdigten (ordination, synod, and farewell sermons), 1884, a collection of sermons by several clergymen. (a) The Baptismal Address. Tlie baptismal address, not everywhere in use (e.g. in Wlirttemberg and the Anglican Church), should, where possible, be held in the church and not in the house, and, in order that the liturgical act of baptism itself may not be obscured, should always be short. According to the above canon it has to make clear the meaning of baptism, the rich import of Matt, xxviii. 19 (the inclusion in the blessing of the covenant of grace in Christ, cf. circumcision in the Old Testament), and of the baptismal liturgy which follows, and, in cases that are not very ordinary at least, to connect it, by brief, tender hints, wdth the personal circumstances of the particular family ; in opposition to tlie common denial of original sin, to emphasise the necessity of receiving baptismal grace — as counterbalancing it — and perhaps also to indicate occa- sionally the justification of infant haptism, especially in sectarian neighbourhoods, but without polemical points, and at the same time to give expression to the thankful- ness, the hopes (e.r/. Luke i. 66, "What then shall this child be ? "), wishes, and plans of the parents. It should also solemnly impress upon the conscience of ^^f^?'c?ii!s and god-parents, having regard to the vow which is to follow, their comprehensive duties of H2)bringing and of prayer, the training of the child's soul as a living member of the body of Christ with as much protection as possible from the evils of the world, and the latter all the more that tlie spiritual duties of god-parents are, as a rule, generally neglected in our day. Fnrtlier, it is not to be forgotten that in many non-churchgoing families the baptismal address atfords to the pastor one of the few opportunities which he has to urge upon those present the blessing of church fellowship, and the dangers of habitual neglect of it, without bitterness, but in serious, impressive love show- ing forth the grace of God, which meets them in this MATERIAL AND CONTENTS OF THE SERMON 295 sacraineiit in such u friciuUy way, and holds out its liand for a covenant. All this may be done by using the parable of the vine and its branches, of the Good Shepherd, etc., reminding them of the Word that became flesh, of God's pleasure in the little candidate for baptism, for Christ's sake (Matt. iii. 17), of the planting by baptism into the power of Christ's death (Rom. vi. 4 ; Col. ii. 1 2), of the gradual putting on of Christ and transformation into His likeness (Gal. iii. 27; 1 Cor. iii. 16; 2 Cor. iii. 18), the honour (Luke x. 20, names written in heaven; Ps. cxliv.. Lord, what is man, etc.), and duty of the baptismal covenant (1 Pet. iii. 21, Gweihr^aew^; aja6i]'i iTrepcoTrjfMa ; 1 John V. 4, " Wliatsoever is born of God overcometh the world"; John vi. 37, "Him that cometh to Me, I will in no wise cast out "), etc. In the case of children born ovt of marriage, we should only express censure in the form of sympathy with the poor child, but at the same time point to the One who is the true Father of all, to John xiv. 18 ("I will not leave you orphans " ^), etc. (cf. Cosack's Treatise on the Bcqytism of Illegitimate Children; Palmer, S. 288). On the doctrinal signification of baptism it may be merely observed here, that the exaggeration of the doetrine of hajjtismal regeneration, the transference of the expression Xo-jTpov '^raJ.iyysvisiag (Tit. iii. 5) from adult baptism (which alone is assumed in the Aj^ostolic age) to our modern infant baptism, as is done, for example, on the strict Lutheran side, is partly an assistance to baptism, and partly leads to the very dangerous state of security in which everyone who has been baptized and Isrought up in the orthodox way regards himself as a regenerate person. On the other hand, the view which is becoming more and more prevalent in reformed countries, that baptism is only the ceremony of rccejJtion into the Chureh, the dedication of children to the Lord, and in so far, it is true, of benefit to them, Ijut without the communication of any special sacramental gi'ace — is so void of significance, and weakens so much the importance of baptism, that (as is seen from the state of things in ^ Luther's version. [Trans. 296 HOMILETIC [268 England and Aineiica) it is not likely to promote l)aptisni any longer. For the question is then naturally asked, Why Ijegin so early with this ceremony ? We can dedicate our children to the Lord from their birth, and even before it, in prayer — even without baptism. The correct vieto may he supposed licrc also to lie hetivecn the tivo. Even baptism has, like the sacraments generally, ct collative force. We are thereby introduced into the blessing of the covenant of grace in Christ, as in the Old Testament by circumcision into the blessing of the covenant of works. The baptismal grace which is thereby communicated, is a specific, gift on the part of Father, Son, and Spirit, a living force, a seed of regeneration in the children, an inestimable counterbalance to original sin, which, even though not exclusively, renders possible the development of man in what is good, notwith- standing his evil propensities ; the natural superior force of the latter is thereby in some measure paralysed, and hence this support and strength for what is good should be afforded to the children from the beginning, so that no portion of the development of their life may be spent without this divine help to what is good. But seed is not yet fruit ; it may be crushed under foot, or, on the other hand, properly developed into fruit. It is only the personal acceptance and experi- ence of baptismal grace and its power, the victory by means of it over the natural disposition, the domination of this grace in man, that is the actual regeneration, and tliis can only take place in the personal conscious conflict with the old man, but not in tire dawning dream-life of the suckling. For vindication of infant baptism in particular, compare Martensen, Die christlichc Taufe und die Jmptistische Fragc, 2 Aufl. Gotha, 1860 ["Christian Baptism and the Baptist Question "]. In addition to the hrief statement (which in baptisms of the " upper classes " is often far too long) of the doctrinal side, the baptismal address has to keep in view much more the ethical, practical side, thankfulness to God for the gift of the child (even in the case of poor people, who look with anxiety on the increasing little crowd of children, to hold fast to the truth that " children are an heritage of the Lord ; and the fruit of the womb is His reward "), thankfulness for the grace of God which now draws near in such a kindly way, and exhortation to the duties of Christian training. MATERIAL AND CONTENTS OF THE SERMON 297 intercessory prayer, guarding tlieiu from evil, etc. Especially must it not be forgotten how laniental)ly the institution of (jod-parcnts has lost its signification in the eyes of most. It is to them a mere form, an expense for the christening- present, and if all goes well, an honour and token of friend- ship. Very few of tlieni think of the duty of prayer, of advising with the parents about the training of the child, the choice of a calling, etc. It is therefore desirable to remind parents and god-parents, with solemn earnestness, of the responsibility which they undertake in the sight of God in baptism, and in houses which are otherwise closed to the Church, and to the Word of God, to use this oppor- tunity of scattering good seed. In the baptism of a Jewish jJrosdi/tc this difference is to be observed, that in this case confirmation and baptism are combined in one act. The change rests in this case on voluntary decision, and on the already acquired desire for salvation and grace. Here also the introductory address should specially emphasise the moral aspect, conversion, and regeneration. (/3) The Confirmation Address, which, as a rule, coincides with the Sunday sermon, must — since in this case several are addressed together — allow the personal element, so far as it is not a common one {e.ff. the child's relation to parents and teachers), to fall into the background. As the conclusion and practical summary of the preparatory instruction it has to state the objective signification and importance of the impending renewal of the covenant, the blessing, but also tlie personal responsibility for the com- prehensive vow which is about to be taken. The new man should now, by a solemn declaration of intention, become the victor in the catechumens, and thus capable of a larger measure of unction, and all cliildish fickle ways should for ever give way to a real earnestness, a dedication to God which renounces self and the world. Moreover, at this boundary line between school and life, with the cross- ing of which the full, independent church-membership begins, and the entrance into a jjarticular calling usually takes place, looking at the moral and religious dangers 298 HOMILETIC [270 whicli are thereby intensified, the address should, with tender pastoral love, erect a sign-post showing the right way to walk through life, to keep the blessing of baptism and confirmation in the more independent intercourse with the world, which is full of snares, — and this in such a way, that even the parents, sponsors, and teachers will clearly recognise in this mirror the sacred duties which devolve upon them. E. Ohly, Wachet, stchet im glauhcn ! Sammlunfj von Jcon- firmationsrcden, 1880. Texts are very numerous and varied. E.g. the Epistle for Quasimodogeniti (First Sunday after Easter), 1 John v. 4 (" Whatsoever is born of God overcometh the world : and this is the victory that overcometh the world, even our faith ") ; the gospel for Quasimodogeniti may also be used, John xx. 19-31, the breathing on them with the Holy Ghost, and Thomas (in some such way as this : " The peace and the spirit of Christ as the true portion (1) for life; (2) for suffering ; (3) for death ") ; 2 Tim. ii. 1 ff. (" Thou therefore, my son, be strong in the grace that is in Christ Jesus. . . . Endure hardness as a good soldier of Jesus Christ. . . . Eemember that Jesus Christ was raised," etc.) ; 1 Cor. vii. 23 (" Ye are bought with a price ; be not ye the servants of men ") ; Luke x. 42 (" One thing is needful ") ; Luke xi. 28 (" Blessed are they that hear the word of God "), etc. ; Phil, i. 6 (" Being confident of this very thing, that he who hath begun a good work in you, will perform it until the day of Jesus Christ ") ; John xv. 4-6 (" Abide in me, and I in you ; as the branch cannot bear fruit of itself," etc.) ; John vi. 67-69 (" Will ye also go away ? . . . Lord, to wliom sliall we go ? Thou hast the words of eternal life," etc.); 2 Pet. iii. 18 (" Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ "). (7) The Preparatory Address, which, when the Com- munion falls on a Eeast Day, connects itself naturally with this particular season of the Churcli year, has essentially to exhort to the self-examination and repentance which are indispensable for the profitable partaking of the Lord's Supper, so that the general confession which follows may MATERIAL AND CONTENTS OF THE SERMON 299 be uttered from the inmost soul of each, and thus may become the true and sahitary expression of his personal guilt, penitence, and believing desire for salvation. A short exposition of the Dccalof/ue is especially helpful, and ought to be repeated from time to time — and this, too, of each commandment in its far-reaching scope (cf. for example, B. Kapff's Klcines Kommimionhuch), in connection with which sins that are especially prevalent, evil habits which blunt the conscience are to be unsparingly exposed and called by their true name, without vague generalisation, since experience shows that very few proceed to apply the latter in concrete fashion to themselves. At the same time, the fact must not be overlooked that to point to the love of Christ crucified remains the most impressive penitential sermon. After the awakening of a thorough feeling of guilt and desire for pardon, along with whicli we should inquire also as to the honesty of the purpose of future improvement, let us unfold the meaning of the Supper, the wealth contained in this legacy of Christ — occasionally at greater length — but unthout attack on those who despise the sacrament (a matter which at this time has nothing to do with those present), or on those who differ from us doctrinally, since this cannot promote the spirit of the Supper. Instead of sharply emphasising the catch- words of tlie confessions (as formerly they used to do with the words in, cum, and siih), let us confine ourselves rather to biblical expressions {Koivcovla tov aooiJ,a70<; — aiixaro^, 1 Cor. X., the best formula of union), and absorl) the dogmatic element always into that of edification. As at the beginning, access to the Lord's table should not appear too easy to the hearer, so at the close it should not appear too difficult. Karl Friedrich Hartmann's Bciclitrcdcn, edited by Ehmann, 2 Aufl. Heilbronn, 1873 (eighty-five addresses based on the Church year). The address of humiliation [Ger. Bcichtrcdc'] was formerly in many places separated from the address or sermon pre- 300 HOMILETIC [271 paratory to the Lord's Supper, especially in the Lutheran Church, in order properly to emphasise for the people the doctrinal element in the latter in opposition to Calvinists and Papists. Such a j^olemical dogmatism, which embitters more than it edifies, has been rightly cibandoned. And hence the address of humiliation and the sacramental address are now usually coml)ined as the preparatory address. The doctrinal is not indeed to be excluded ; from time to time the importance, the nature, the signification of the sacra- mental gift of the Holy Supper, must be made clear ; but the polemic element is in this connection utterly evil ; our best plan is to keep to biblical expressions, such as zoivuvla (1 Cor. X. 16), with regard to which the attempt should never have been made to fix in definite form a mystery which cannot, in its inmost nature, be reduced to a perfectly comprehensible and adequate expression for our under- standing. Everytliing doctrinal should be immediately included in the element of edification, as Kapff does in his Klcines Kommunionbuch, which is highly to be recommended, explain- ing the supper, first as a memorial feast, and then as a feast of reconciliation, of union, of sanctification, and of resurrection. But the edifying character of the address does not exclude the unsparing exposure of sins and vices. The teaching of some Darbyites, that every trace of the feeling of sin should be quite absent from the observance of the Supper, because in this Supper Christians already celebrate here below their perfect union with Christ, is in opposition to the apostle's injunction to show forth the Lord's death, which cannot be done without reminding us of sin. Texts, besides those passages which refer to the Lord's Supper: 2 Cor. v. 17-21 ("Be ye reconciled to God," etc.) ; Matt. ix. 10-13 (" They that are whole need not a physician ") ; Matt. xi. 28 ff. (" Come unto Me, all ye that labour," etc.) ; Jolni i. 29 (" Beliold the Lamb of (^od ") ; Ex. xii. 11 ("And thus shall ye eat it: with yoiir loins girded, your shoes on your feet, and your staff in your hand ") ; Ps. xxiii. 5 (" Thou preparest a table before me in the presence of mine enemies ") ; Zech. xiii. 1 (the fountain opened for sin and for uncleanness). The Penitential Psalms. But repentance is also preached by texts which reveal the love of Cod in Christ and offer friendly invitation, MATERIAL AND CONTENTS OF THE SERMON ?>01 such as 1 John iii. 1 (" IJeliold what manner of love the Father liatli l)esto\ved on us, tliat wo shoukl 1)0 called the children of God"); with solenni warning, Matt. ix. IG (no new cloth on the old garment) ; Luke ix. 62 (" No man, having put his hand to the plough, and looking back, is fit for the kingdom of God ") ; also, perhaps, 1 King xix. 7 (" Arise and eat ; because the journey is too great for thee ") ; Kom. iii. 23, 24 (" All have sinned and conu; short of the glory of God," etc.) ; Ps. xlii. 1 (" As the hart panteth after the water-brooks, so panteth my soul after Thee, God ") : Gen xli. 9 (" I do remember my faults this day ") : Luke xiii. 6-9 (" A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon ") ; John vi. .'>7 (" Him that cometh to Me," etc.). (8) In the Marriage Address the essential ohjective elements are : The sacredness of the divinely appointed marriage state, its blessing and its conditions. These elements must form the starting-point or the end of all personal references, which in this case may be somewhat more prominent — and in such a way that the individual element is not left without reference to the text, to the kingdom of God and the Christian aim of life, and may therefore be profitable also for the others who are present. In the expression of the belief that God is the founder of this marriage bond ; in thanksgiving to God for Ilis previous care over the bridal pair ; in the encouragement to continue in the grace they have experienced, or in the exhortation — affectionately serious, yet avoiding all em- bittering details — to begin a new life with the entrance into a new state ; by emphatically reminding them of their great mutual responsibility in undertaking so great a promise before the altar of God, who will seek for and find the tears of the wife and the husband's sighs in His day, and at the same time of the love which makes easy all duties of the married state and their fulfilment in good and evil days — the love which is the bond of j^erfectness ; in the warning not to depend upon the permanence of a merely human affection which is not hallowed by the Spirit 302 HOMILETIC [273 of God and strengthened continuously from above to bear witli one another in meekness ; in alhision to the future calling of the husband and the help-meet service of the wife, to domestic life generally in its tender or serious aspect ; and especially in the exhortation to make Christ a third part in the covenant, to smooth over all difficulties inmiediately by regular family worship and united prayer, and so to prevent the growth of any root of bitterness, and so on — the general, objective, and personal elements may be l)lended in the most appropriate and effective way. E. ( )hly, Dein Gott mcin Gott (a collection of marriage ad- dresses), 1880. M. F. Ohler, Ich und mcin Hans vMlcn dcm Herrn dicncn (marriage addresses), 1880. Ahlfeld, Der Christlichc Hansstand, [" The Christian House- hold "] (a wedding-gift in sermons), 5 Autl. 1877. SUPPE, Lass wcinen Gang fjewiss scin in deinem Wort [" (Jrder my steps in Thy Word "] (a collection of occasional sermons, i. Heft, Baptismal Addresses), 1888. In the latter aspect, the approved method may be recommended, of taking refuge immediately in united prayer in case of differences and bad lunnour. Such prayer has, more tlian anything else, a wonderfully soothing and healing eftect. In addition to this, the good custom, which still exists in many places, of the bridal pair visiting the pastor privately before the marriage, may be turned to profitable account (see Pastoral Theology). With reference to the marriage address itself, it is indeed true, as Harms, in his Pastondtheologie, ii. 11, reminds us, that we should " not exaggerate too much the personal, the domestic, the human," even though it is often expected ; but, on the other hand, it is also evil if the speaker onl}^ evolves from his text general truths in purely objective fashion, as if he had the whole congregation before him. The address should specially interest and lay hold of the bridal pair, and leave behind it, in them, a blessed memory of this hour. Hence the personal element may and must be somewhat more prominent here, though always on the basis of the text, in constant reference to the kingdom of God, and therefore in a manner profitable also for the MATERIAL AND CONTENTS OF THE SERMON 30'^. otliers present. Formerly the family })ri(le of many gener- ations often expected that the marriage address sliould be somehow interlarded with references to the merits of all the more important members of the families, living and dead. To make oneself such a servant of men is utterly unworthy, and awakens the suspicion that it is being done to make sure of a more liberal marriage-fee. We must also beware of hastily findinr) and prayising a divine union in the way in ivhich the betrothed j^air became attached to one another. If this appears to exist, it may be acknowledged with thanks to God, but not otherwise. If, for example, the marriage is entirely a marriage for money, and the pastor speaks, full of unction, of the purest affection which has prevailed, etc., he makes himself and his office ridiculous. In such a case let him rather emphasise the full seriousness of the re- sponsibility which, by their vows, they are now assuming, and which they can never fully discharge without the aid of the divine Spirit. To praise the virtues of the bridal couple here, where it is done to their face, is more un- becoming than at the grave. On the other baud, we do not need to give expression to things, the mention of which hurts and embitters rather than edifying or improving. It would be better to do this with the parties by themselves tlian here in a pidjlic ])lace. Texts. — 2 Cor. xiii. 1 1 (" Be perfected ; be comforted ; be of the same mind ; live in peace ; and the God of love and peace shall be with you ") ; 1 Tim. iv. 8 (" Godliness is profitable for all things, having promise of the life that now is, and of that which is to come " ) ; Eph. V. 20-33 (" Husbands, love your wives, as Christ also hath loved the Church," etc.) ; Col. iii. 12-19 (" forbearing one another . . . and above all these things put on love," etc.) ; Hos. ii. 19, 20 ("I will betroth thee unto me for ever"); John XX. 20 ("Peace be unto you"); Jos. xxiv. 15 ("As for me and my house, we will serve the Lord"); Ruth. i. 16, 17 (" Whither thou goest, I will go ; and where thou lodgest, I will lodge ; thy people shall be my people, and thy God, my God ; where thou diest will I die, and there will I ho. buried ; the Lord do so to me, and more also, if aught l)ut death part thee and me ") ; John xiii. 34 (" Love one another, as I have loved you ") ; riiil. ii. 1-4 (" Fulfil ye my joy that ye be of the same nund ") ; iv, 5-7 (" The Lord is at baud. 304 HOMILETIC [275 In nothing be anxious, etc. . . . and the peace of God shall guard your hearts and thoughts," etc.) ; Gen. xii. 2 (" I will bless thee, and thou shalt be a blessing "). At the blessing of a jubilee married couple, Ps. cxvi. 12-14 (" What shall I render unto the Lord for all His benefits towards me," etc.). We pass over exceptional occasional addresses, such as ordination addresses, for which, see for example ]\Iartensen (German translation by IMichelsen), Hirtciisjncgel [" Mirror for Pastors"] (twenty ordination addresses), Gotha, 1872, ii. Sammlung. (e) The Funeral Address belongs to the most difficult, but also to the most beautifid and effective functions of the pastor. Its task is not to drive away the God-sent sorrow, but to purify and hallow it. It is, above all, desirable at the grave to make a Jmmhle confession of our frailty and mortality as connected with sin, and on the other hand a j^'^'ofe-ssion of faith, of our Christian hope which death cannot crush ; and even, according to the circumstances a thctnJcsgiving for what the departed one was to his loved ones, or to the Church or to his country. A formal description of him is only given when he was an important character in some particular sphere. But, even in the case of actual merit, let us not so much praise the man as God for what he wrought in the person in question and, through him, in the Church or the nation. The funerals of those who have died unconverted or were notoriously godless, may be availed of for serious warning to the survivors, but a judicial or reproachful condemnation of the deceased should be left to a higher judge. For " the funeral address should not cast a shadow on the dead, but rfither throw light from a higher world upon the life of those who remain" (Palmer, S. 295). An exhortation to humble ourselves beneath the mighty hand of God ; a reference to the love of God, which in the very hour of sorrow most of all produces thoughts of peace ; to the wisdom of God wliich often, by means of one trouble, averts still greater losses, but which turns all things to good account for God's children, and finally makes all MATERIAL AND CONTENTS OF THE SERMON 305 tilings right for tlieiii ; to His ;il)im(l;uit grace, able to iill up every deficiency ; to the faithfulness of God, supporting with special promises the widows and orphans ; and especially to the Prince of Life, who has deprived death of its power, and who l)y His grave and resurrection has consecrated also the graves of His people, so that they slumber therein only as the seed-corns awaiting a happy spring-time ; and, finally, a reminder of the necessity of being in readiness for our own uncertain end — such thoughts should, as a rule, form the comfortimj and admonitory conclusion. Among the literature on the subject may l)e mentioned :■ — • G. C. EiE(;ei;, 34 Auscrlcscnc Lcichcnpn'dvjfcn ["Selected Funeral Sermons"] neu herausgegeben, Stuttgart, 1856. SciiLEiERiMACHER, Rede am Grahe seines Nathanael [" Address at the Grave of his Nathanael "] Prcdigten, iv. S. 836. For difficult cases : — Hakless, Grahredc hei Bccrdigung eincs im Dudl Gchliehencn [" Funeral Address at the Burial of one who perished in a Duel"], Erlangen, 1841. W. Hoffmann's Sermon on Alexander von Humboldt, 1859. Liebner's Funeral Address on Herbart, Predir/ten,^. 239, 1841. EtJHLE, Tod und Lchen ["Death and Life"] (thirty-two funeral addresses), 1877. Ohly, Dein Kind lehet [" Thy child liveth "] (addresses at the graves of children), 1878. Ohly, Was soil ieh predigen ? [" What shall I Preach ? "] (a collection of addresses at the grave and funeral sermons in the case of deaths difficult to deal with), Wiesbaden, 1879. Florey, Bihlische Wcgweiscr fiir geistliche Grahreden [" Bil)- lical Guide for lieligious Addresses at the Grave "] (nine hundred ]3ible texts, etc.), 1886. Kedenbacher, Bctrachtungen zu Leichenhegdngnisscn [" IJe- fiections for Funerals"], 3 Aufl. Ansbach, 1885. The funeral address, which, historically, was transferred from the heathen custom (jf the pompous oratorical lavd- ationcs to the Christian Church, for a long time betrayed its origin only too clearly (cf. the intolerably bombastic funeral sermon of Ephraem the Syrian on Basil the Great). Especially at the burial of persons of the upper class, the 306 HOMILETIC [276 mistake has often been made in the last century and even in our own time ; truly " whoever has heard or read many funeral sermons, knows where to find the noble office of preaching in its lowest depth of degradation and de- generation " {Leseleichen, by Brandt and Hornung, Niirnberg, 1848, S. iv.). Interested praise is all the more wrong since no place should remind us more of the truth that there is no respect of persons with God, than the grave, which outwardly e(|ualises everything. The funeral address is a confession, and must therefore stud]/ above all things sti-id truth. By excessive praise the pastor loses the confidence of his people just as much as if, at the burial of godless men, he has not the courage to warn those who stand around him. This is his work in this place. In this way, in the name of the Church, he bears the necessary witness against the sins of the deceased. But he must not forget that the funeral service, according to the fundamental Protestant view, is a service for the living, and that, therefore, it is not his work to heap reproaches upon the dead, who has already found his Judge. The tone of sympathy with one whom he has immediately afterwards to commend in the liturgy to the grace and mercy of God, is more appropriate than that of judgment, which only causes bitterness, as the survivors are thus placed in the pillory. But if the preacher is not to condemn, so also he must not too rashly i^ronouncc saved, even where there is well-grounded hope of the salvation of the departed, but should rather express this in the form of hope. On the whole, tlic survivors are to he chiefly hept in view at the grave. An opportunity for doing good presents itself here to the pastor, such as he will not easily find otherwise. There the right words of comfort, of exhortation, or even of warning find the soil most loosened ; there even frivolous minds are sobered and often really anxious about salvation ; there, for many who avoid the church, it is often the only, the last moment in which the truth of God for once touches them. Woe to the preacher who allows such opportunities to pass away unused ! Only as a curiosity it may be mentioned that Theremin {Dcmostlienes und Mas^iilkvi, S. !^08) would like to see the funeral address intrusted not to clergymen, but a skilled diplomatist, or to a national historiographer. And why ? MATERIAL AND CONTENTS OF THE SERMON 307 " Because the more honourable, tlie more moral the speaker is, the less is he fitted for it." A greater misconception of the aim of the Church's funeral address could not be found. As if the only matter of importance there was so to represent even the worst features by the most delicate art possible, that no one should take offence in any way ! As if, as a rule, the principal point of view should not be that of warning and comfort for flic survivors ! " If the Church were to hand over her departed members to the diplomatists, she might just as well hand over their bodies altogetlier to anatomy ! " {Palmer, S. 298). It is only a man who takes his ideal of preaching from Demosthenes who is capable of such errors ! That Eoman Catholic rhetoricians and homilists, cjj. Gatti {Vortrdge iibcr (jeistlichc BcrcdsaniJicit, S. 152), should maintain that " funeral addresses require pathetic language, attractive figures of speech, carefully chosen expressions, variety of tropes, rich harmony of periods, and all that goes to make up the highest style of oratory" — is quite com- prehensible, and belongs to the striving after effect, to the meretricious adornment of this Church, to which the simple force of the divine Word has long ceased to be a model. 4. HOMILETICAL .MATEKIAL AS PARTLY DETERMINED BY THE INDIVIDUAL PERSONALITY OF THE PREACHER. The material of the particular sermon is determined not only by Scripture, Church custom, and the requirements of the people, but also by certain subjective inclinations of the preacher, arising from his individual gifts, his personal belief, his ecclesiastical and theological standpoint, and especially by his spiritual experience and practical wisdom, and dependhig also upon his stores of knowledge and his disposition at the time. Assuming that Christ Himself has, with His Word and Spirit, gained a place in the believing personality of the preacher, that his theological standpoint is not at variance with the inalienabhi basis of evangelical saving truth, that the proclamation of the fundamental facts and doctrines of salvation suffers no one-sided abridgment through his own personal study and 308 HOMILETIC [278 treatment of Scripture, whether on the historical, pro- phetical, or ethical and ascetic side — this individual share in determining the material of the sermon is thoroughly justifiable and necessary. As the preacher is bound to place all his energies, knowledge, external and internal experiences at the service of the divine Word and its exposition, the contents of the sermon must thus take an individual colour, and its whole arrangement and applica- tion will depend essential upon the preacher's personality. This subjectivity, however, must always find its limits, partly in the objective truth that we preach not ourselves (2 Cor. iv. 5), or the wisdom of man (1 Cor. ii. 4), and subordinate everything of our own knowledge and experi- ence to the Scripture text, and use these only for its illustration — having regard, too, to the whole spirit and scope of the gospel— and partly in the Church's custom and the needs of the congregation. At the same time, the subjectivity should be its own limit, and should not, by unnatural (^chduffemcnt, forced exaggerations or excesses, or artificiality and borrowing from other sources in the desire to please, exceed the measure of one's own knowledge, experience, and powers, biit should remain in itself, natur- ally, within its own actual possessions, in order that it may everywhere bear personal testimony, and that the wisdom that is from above may not lose its purity (Jas. iii. 17). Where our own knowledge and experience of the truth of a text are not adequate for the explanation of it, let us in our own chamber by prayer and meditation get our eyes opened (Jas. i. 5), and add to the old the new things which are necessary. How very much the suljjectivity of the preacher has a certain right in determining the material for the sermon, is abundantly sliown by the history of preaching. That one and the same text should often receive from preachers of one and the same Church, even of one and the same theo- logical school, a totally different arrangement, treatment, and apjMcation — whence does this arise except from the different MATERIAL AND CONTENTS OF THE SERMON 309 personality, gifts, stage of knowledge, and spiritual experi- ence of the preacher? An old man will always preach somewhat differently from a young man, a healthy man somewhat ditterently from a sickly one, one who is struggling witli external cares somewhat diflcrently from one who is well-oir, a fiery man diflcrently from a man of calm tempera- ment, a Peter and a Paul dilferently from a John and a James, one who, according to his theological gifts, attends more to the study of prophecy will preach diti'erently from one who is more dialectically disposed, and so on, althougli in them all essentially the one spirit rules. Tliis has never been, never will be otherwise, so long as God distributes diversities of gifts, nor should it be otherwise. For since the individual gifts and disposition, even the religious experi- ence and life 'proceed from God, these therefore ought, Ijoth hy right and hy obligation, to be reflected' in j^Tettching as in everything else. And this applies also to the store of wisdom and general experience which the individual, accord- ing to his gifts and inclination, gradually acquires ; this ought not to be repressed in preaching if it makes itself serviceable in other ways to the Word of God. This is indeed the glory of the Word of God, and one of the seals of its divinity, that it can flow through channels of infinite variety and yet remain the power of God and the life of God, that it can appear in the most diverse gifts, in the most diverse way, and yet manifest in each of them its divine kernel. This is " the wonderful thing about the gospel, that it excludes no gift from its service, but rather knows how to use all so that each bears in itself the whole and works for the whole. The simple good nature as well as the keen intellect ; the realism which always de^'otes itself to the practical as well as the idealism nurtured in Christianity ; the harmless repose of contemplation as well as rash, tempestuous zeal ; the anxiously conscientious simplicity which only thinks itself secure when it can hold on with both hands, as well as the bold and powerful flight of fancy; the quiet, slow-going piety as well as youtliful vivacity and activity ; dull solenuiity as well as natural cheerfulness ; the power of the rebuke which smites to the ground as well as the delicate irony, the sarcasm which contains the salt of divine truth — all this has the right to make its power felt in the sermon " {Palmer, S. 533), Ijut it must be used in the believing service of the gospel and of 310 HOMILETIC [-280 the people, and must, of course, not transgress the limits of the dignified, the beautiful, the sacred solemnity demanded by public worship ; and it must never assert itself for our own glory, but t»nly for the honour of the Lord and the extension of His kingdom. Of. Spurgeon, Filr frcie halbe Stunden, 1884, S. 134 tt": "The rough Cephas has his order and place, and is neither better nor worse, higher nor lower in the Word than the polished Apollos. It is true that A. distinguishes himself in his power of producing proofs ; let him therefore argue, for he was made to convince men's intellect ; Ijut do not despise B. because his style is more expository, for he was sent not to argue but to teach. If all members of the body had the same office and the same gifts, what a miserable deformity that would be ! " Hence we should not institute comparisons, but recognise the good in all true preachers of the gospel. In short, subjectivity is justified when it places itself entirely at the service of the Lord, of His Word, His Spirit, His Church, and finds in this ol)jective element its limita- tions and its guiding principle. Hence with some the keynote is predominantly polemic, they are always testifying against the folly, the over-wisdom, and self-seeking of the world, etc. ; with others it is more didactic, with others more ascetic, insisting upon sanctification. One man likes to soar in thought to the eternal home, and seeks to implant the true longing for it in his hearers ; the other enters, with Christian truth, the various elements of the present, of time, of human life, in order to realise here already the kingdom of God : one man seeks in impressive earnestness rather to shatter the throne of the self-deification of the Ego ; the other seeks by words of kindly invitation to awaken even in the man of the world the longing for a Saviour. All this is justifiable, and therefore let us beware of regarding our own particular method as the only right one. But the best service will be rendered by the man who, at the right time and in the right place, can let the first or the second of all these, or the third or the fourth prevail, who, according to circumstances and needs, can change his voice (Gal. iv. 20), as he finds done by Christ and the apostles. But from what has been already said, it follows that subjectivity is not justifiable when it dominates the divine Word, rejects one after another of the fundamental truths of the gospel according to the taste of the time, preaches MATERIAL AND CONTENTS OF THE SERMON 311 its own wisdom instcjid of Clirist, sul)inits to no doctrinal standard of a Church, or takes no acc(junt of Churcli custom, c.cri'phrastic ; and such as express the actual contents in compact form, and are therefore material, central (in some cases to he distinguished also as causal and final). Examples of the first Jdncl. — Matt. viii. 5-13 (the cen- turion of Capernaum), " Three strong supports of our faith : (1) the love of Christ ; (2) His faithfulness ; (3) His power." Matt. XX. 1-16 (The lahourei'S in the vineyard), " Some questions from this passage : (1) What shall w^e have there- fore ? (cf. xix. 27) ; (2) Why stand ye here all the day idle ? (3) Is it not lawful for me to do what I will with mine own ? " Matt. vii. 7 ft". (" Ask, and it shall be given unto you "), " A threefold warning and a sixfold promise." Material or central theses are, for example, Theremin on John xvii. 2 (" As Thou hast given Him power over all flesh "), " We are Christ's property." Gilbert {Polem. Prcdigtcn, Leipzig, 1846) on Deut. vi. 5-7 (" Thou shalt love the Lord thy Cod with all thy heart ; . . . and these words shall be in thine heart, and thou shalt teach them diligently unto thy children "), " The soul of all education is love." The same preacher on Matt. iv. 1-12, "The most dangerous temptations are overcome by a heart ^vhich rests in Cod alone." Cal, v. 14 (" The whole law is fulfilled in one word," etc.), " The love of our neighbour, which is the fulfilling of the law." 2. According to their different grammatical form, Hvq&qb can never be quite exhaustively classified — at least the material ones. {aa). The formal theses are formed partly by the simple mention of an idea with some definition qualifying it {e.g. Luke ix. 28-36, "The King in His beauty": John viii. 46 ff., "The glory of a true Christian"; Hagenbach on 2 Cor. iv. 17, 18, "The comfort of Chris- THE RHETORICAL FORM OF THE SERMON -AS tendoni amid tlic sorrows of Ibis world "), i)iirtly by tbe juxtaposition of two ditterent or contrasted ideas by means of a conjunction merely (/'.//. Nitzsch on Matt, xxiii. oT-oO, " Clirist and Jerusalem": on Jobn xii. ;')r), " Brotberly love and discipleship "), partly l)y tbe intcrroij alive form, eitber clirccf {e.g. " How sbould we pray ? " " Wbo is a cbild of God ? " " Wbat does tbe Eisen One bring to us ? "), or indirect, wliicli is still more frecpient {e.g. " How God leads us tbrougb sorrow to joy"; Heb. iv. 6, 7, "Wbat tbe word ' To-day ' means in tbe call to repentance "). {hh). Still more varied are tbe forms of language for tbe material or complete tbesis, wbicb is formulated partly as a categorical, independent sentence {e.g. Luke xiv. 16—24, " Yet tbere is room "), partly witbout a sentence, by a subject qualified hy an attribute (J. Miiller on Luke xii. 49, " Tbe disturbh]g activity of Cbristianity "), partly in tbe form of an exclamation, an imperative, or a wisb {e.g. " Awake, tbou tbat sleepest ! " " Tbrougb nigbt to ligbt!" "Let us be faitbful unto deatb!" "Peace be upon Israel!"). The metrical arrangement of tbe thesis in verse, with the object of making it more easily remembered (cf. Ahlfeld, Gerok, and occasionally also Tholuck and CI. Harms), is admissible rather as an exception and a personal licence for poetic talents than as a rule. At anyrate, it should not become a stereotyped fashion ; nor should it be mere rhyming, but must be true poetry, wbicb is naturally and witbout effort suggested. Tbe use of a hne from a well-known hymn is often to be preferred, since this is even more easily remembered, and has tbe further ad- vantage of a certain authoritative value. Here we must not l:)e actuated by the desire to please, and must avoid all mannerism. ]\Iany wbo, in their earlier years, often used rhyme {e.g. Ahlfeld and Gerok), afterwards abandoned it more and more. When Gerok, for example, on Jas. iii. 1-16, states as his tbesis : " Set a watch upon thy tongue," and divides it thus — 344 HOMILETIC [311 1. Sie ist iiur kleiu uiid sclieint gering, 2. Und richtet au so grosse Ding' ; 3. Sie liat luanch' Holleufeu'r entflaninit, 4. Und fithrt doch so c-in kijstlich Anit [It is but small, and trifling seems, Yet of what mighty things it dreams ; Enkindling sometimes fires of hell, Yet speaking precious words as well] this is perhaps more easily remembered than many another division, and follows the text with considerable naturalness ; but its practical value is not great. Eieger once preached skilfully, on Matt. xx. 1-16 (the labourers in the vineyard), about the connection between sanctiiication and justification, taking the verse of a hymn — 1. Hilf, dass ich wandeln mag, als wenn durch fronmies Leben, loll konnt' erwerben hier die Schiitze jener Welt ; 2. Doch woUest du dabei mir solchen Glaulien geben, Der mein Verdienst fiir nichts und dich fur alles halt. [Help me that I may walk as if by pious living I might even here obtain the joys that are above ; Yet of Thy mercy such faith to me giving As counts my merit naught, and all in all Thy love.] This subject is, on the whole, of such secondary im- portance that it is not worth while spending much trouble on it. We may put on the same platform with rhymes that are devoid of taste, theses, the modern or trivial statement of which is an offence against Church decency, e.g. " Christ, the General Superintendent (instead of the Chief Shepherd or Chief Pastor) of all Christendom " ; or " Christ under the symbol of a brooding hen." This is in as bad taste as that old thesis : Zacchieus under the figure of a climbing toad — (1) going up like the wind ; (2) coming down like the lightning (see Schaf, Z^e?' Zandpixdiger, S. 362). If the question is asked whether the thesis may be poetical in the expression of its thought, if not in form, — i.e. a mctcqjiwr which the old preachers, especially Heinrich Miiller, were so fond of using {e.g. " the golden acre of the heart," " the armour of the spiritual knight "), as a rule it will hold good that the metaphor to be chosen should be taken from the hiblical scries of figures, or should be connected with it, and must not be so forced and THE RHETORICAL FORM OF THE SERMON 345 artificial that the siinphcity, clearness, and I'urcc of the text are thereby injured. Even Harms gave to his Passion Sermons, throughout, metaphorical theses, cjj. " The I'assion a pillar on which the Chiu'ch rests " ; "A pillow for the head in a dying hour." Cf. W. llofacker, " Prayer the pulse of the spiritual life." Let us only beware of plays upon words, by which the real substance is often the loser. (3) Division — Logical rules. — With the discovery of the nnity, that of the division is closely related. Its supreme law is that it must neither suppress any natural division nor attach to the whole any division which does not grow out of it. But the logical correctness of division in relation to the thesis requires (1) that none of the divisions is identical with the thesis (which would, of course, be a violation of the supreme law just stated) ; (2) that the several divisions logically exclude each other; (3) that they assume each other and are logically connected, in order harmoniously to express the whole, in relation to which they must be always of equal value (co-ordinate) ; (4) tliat in the number of divisions none is wanting which is contained in the idea of the thesis — that, therefore, the thesis covers the same extent of tliought as the several divi- sions together. The whole is equal to the sum of its parts. Origin. — That division is above all to be sought wliich is contained in the text itself ; for the 7)rr»c?^?«/ tliovglits of the text must he the principal divisions of the sermon ; each of the latter must rest on a definitely expressed point of the text, or at least on one clearly suggested in the context. The order of the text, when rightly discovered, is therefore also, as a rule, tlie best fundamental arrange- ment of the sermon. Since the thesis is often deduced only from the former, tlie majority of the divisions are frequently ready before the thesis, but they originate from the same source. The divisions may arise so directly from the text, that the sections of the text may recur as divisions of the sermon, whether the division states them 346 HOMILETIC [313 verbatim, or sums up a purti(jn of tlie text in a brief clause. Only division must not be a hrcaking in pieces, but a construction of tbe text. IJxample.— Exodus XV. 22-26. The Gospel of Marali, "I am the Lord thy Healer" [Luther's version]. (1) The exclusiveness of the word "/"; (2) the eternal permanence of the word "ccm"; (3) the comforting universality and particularity of the word " thy " ; (4) the firmly assured truth of the word " Healer," which calls for our confidence. Sometimes, also, thesis and division may coincide, when there is only a twofold division, which is given directly with the thesis, e.[/. in the Parable of the Unmerciful Servant (Matt, xviii. 23-35): "What a great free gift, and at the same time sacred test, is the forgivenness of sins." Frequently, however, the division does not arise directly from the text alone and in itself, or through recapitulation of the parts of the text, but only by transferring the text into the present, therefore hy its applicatiun. While I am allowing the contents of the text to throw light on various aspects of the Christian life, various arrangements suggest themselves for the division ; the focus of light in the thesis divides itself into various rays. Here also there is this difference, that, whereas in the first case mentioned above the text is divided into its parts or sections, in this case the undivided, comjdete thought of the text is considered from different aspects. The former is division of the passage itself, the latter is division of the discourse upon the passage (Nitzsch, S. 112), or of the practical thought on which it is based. Example. — Phil. iv. 5, " The Lord is at hand." This is (1) a joyous call for all believers, (2) a word of comfort for all troubled ones, (3) a word of warning for all confident ones, (4) a word of alarm for all Christ's enemies (Florey). Cater/ories of division. — In order to obtain suitable THE RHETORICAL FORM OF THE SERMON .'U7 standpoints for the contents of tlie text, or for tlieir exposition and npplication, tlicro are certain general categories which do not result merely from tlie particular text, but are partly ada])ted from dialectics and rhetoric, and tlie particular sc/iciiKt of which is called thi^ /ujiic. But these general fundamental divisions arc only to be applied when the textual division of itself coincides with fhn/t, and they only serve to lielp the preacher to perceive more quickly and more clearly the connection of ideas in the text ; whilst their use is out of place when they interfere with an organic growth of the division out of the text, and when the latter could only by an effort lie forced into one of the schemcda of these roiroi. The most imjwj'iant of these categories arc : — 1. Exposition and, ajiplication, or more exactly, explana- tion, confirmation (proof and defence), and application of the idea (cf. above, chap. iii. 1 (h)). Yet these two should not be so mechanically and pedantically kept apart that only the last part should always contain an application of the truths of the text to the circumstances of to-day, as was the case before and at the time of Spener. Thus, for example, L. Hofacker, on Luke xiii. 1-9 (" Except ye repent, ye shall all likewise perish " — the Parable of the Fig-Tree), treats of conversion : (1) what it is to be converted ; (2) how necessary it is for everyone to be converted. Moreover, even Schleiermacher thus divides his sermon on the value of obedience : (1) the obedience of the Eedeemer ; (2) application to ourselves. If I want, for example, to expound homiletically the sacredness of the oath, the subject is : (1) explanation of its nature ; (2) proof and defence of its lawfulness in certain cases ; (3) practical application, i.e. indication of the important bearing which the honouring or violation of the oath has upon the whole life. 2. Negation and afirmatio7i. — Here the false view of the truth contained in a text is first refuted, and then its true sense is unfolded ; or it is shown how the world often 348 . HOMILETIC [-15 denies a divine trutli, and then how the latter justifies itself in opposition to the world and condemns it. Matt. V. 39-45 (" Eesist not evil ; . . . love your ene- mies "). Thesis : Christian love, which repays evil with good. (1) What a different view of lov^e and justice the world has, and hence it regards Christian love as folly ; (2) how, on the contrary, this is the true wisdom which leads to live. 1 Pet. iv. 8 (" Love covereth a multitude of sins ") ; here the obvious false view is first to be shown, and then tlie true meaning of the phrase. 3. Thesis, Antithesis, Synthesis, the latter of which is often reserved for the amplification or the conclusion. W. Hofacker on St. Stephen's Day : " The appearance of Christ, how it brings life and death; it brings (1) Life; (2) Death ; (3) Life in Death." Matt. x. 16-20, " (1) Be afraid of the world ; (2) be not afraid of the world." (Thesis and Antithesis). 4. Origiii, Progress, and Aim is a division which is very often applicable, e.g. in descriptions of the Christian life, in showing the development of faith, the kingdom of God, the Cluirch, etc. Eelated to this is the schema : Past, Present, Future, or even two of these categories only. 1 John iii. 2 (" Now are we children of God, and it is not yet made manifest what we shall be"): (1) what we now are ; (2) what we shall be. Similar is the schema : Pietro- sjiective, Pntrosj^cctive , Prospective. 5. On a particular subject we may distinguish : Its Conditions, its Nature, its Consequenees ; or Cleaning, Origin, and Aim. Mtzsch on Prov.xxiii. 26 ("My son, give me thine heart") : " (1) Whose request this is. (2) What is the meaning of this request ? (3) What are the tacit conditions and motives vnider which it will gain attention ? " Eph. i. 3-8, The rich spiritual blessing wdth which God has blessed us through Christ : (1) in its origin (the eternal purpose of God) ; (2) in its nature and value (redemption through His blood, forgive- THE RHETORICAL FORM OF THE SERMON 349 ness of sins) ; (3) in its final aim (that we should l)e holy ... to the praise of His glorious grace). Matt. vii. lG-20, " By their fruits ye shall know them." A sure standard for the right judgment of ourselves and others. (1) The Mcaniivj of the rule for our judgment : look at the fruit ; (2) its Reason: the outer fruit corresponds to the inner state of the tree ; (3) the added Warninrj : the fruitless tree is ripen- ing for the fire. To this class belongs also the division : McaniiKj, Truth , Necessity. E.g. 1 John v, 12, an apostolic warning for Christless Christians : " He that hath not the Son of God hath not life." (1) Its sense and meaning ; (2) its truth ; (3) its necessity, especially for modern times. 6. Similarly in the case of subjects of an ethical character {e.g. a duty), we may often divide: (1) by their nature and meaning; (2) by their motives: (3) by the Ucss- ing which results from their fulfilment. Or (1) what this duty requires of us ; (2) how we are to fulfil it. 7. More distinctively on Christian lines are the divisions : exhortatio/i and comfort ; warning (or threat- ening) and promise ; divine gifts and human dnty ; truth humhling and exalting ; Christian doing and Christian suffcrivg ; living and dying ; references to the ivorld and to the kingdom of God, or to ourselves, our ncighhour, and to God, etc. When Theremin seeks chiefly to lay down two kinds of categories as the fundamentum divisionis: (1) possibility, necessity, actuality ; (2) the fundamental ethical ideas : duty, virtue, blessedness — the first reminds us too much of the abstractions of metaphysics, the second of the catch-words and Ijattle-cries of Eatioualism. Besides, the list of cate- gories is not so poor that we should content ourselves only with a twofold fundamental di\dsion. If we can keep to biblical categories, this will always be the most edifying. If the text indicates any ])articular arrangement or division, let us adhere to it without too nnieh artificial formulating, and let us not be too anxious about wliat rhetoricians and ])hilosophers may say aljout it, if only clearness, order, and completeness are secured. Here also let us consider retcnti- bility and naturalness. 350 HOMILETIC [317 F. E. Ziegler (The fundamentum dividcndi, or the logical connection between the principal proposition and the divisions of the sermon, Dresden, 1851) discusses this subject in five hundred pages, which cost him twenty years, so that the whole of liomiletics is for him little else than instruction in division. He thinks that the subject really belongs still to the un- soh'ed problems. But it is not so bad as this. It is only when we undertake to analyse minutely the whole art of logic with all, the requisite apparatus, — which Homiletics does not need to give, but only to assume, — and to draw up a complete list of fundavienta dividendi, though the variety of texts and the freedom of their ideas is infinite, that we work for decades in this laboratory. We Germans have a real mania for wishing to put e\'erything into the compart- ments of our own ideas. With regard to the nuiiibcr of divisions, — they should always, for the sake of being comprehensively remembered, be feiv, two or three, four at most, and only in very urgent cases, or where the sermon approaches the homily, more than this. Dichotomy or trichotomy should be the usual plan. Polytomies are burdensome to the memory, and easily weaken gradually the effect of the thesis. Instead of too many, rather let too few divisions be announced. On the other hand, it is wrong to lay down the twofold division as an absolute law for all sermons (as formerly : exposition and application). This would not only result in a considerable monotony of structure, but unnatural violence would also be done to a large number of texts. Formerly theses were often announced with six and ten and even twelve divisions. CI. Harms has frequently six to eight, many of which, however, might easily be reduced to a trichotomy. G. Eieger preached on New Year's Day from Luke ii. 21 on the theme, "Let us be satisfied with wliat is here," in as many as twelve divisions. " We find here : (1) the acceptable time of grace ; (2) a Jesus and Saviour ; (3) the true Church ; (4) the precious Word of God ; (5) the sacraments ; (6) an easy and acceptable worship resulting therefrom ; (7) little children ; (8) the ministry of angels ; (9) the divine Providence and Government ; (10) THE RHETORICAL FORM OF THE .SERMON 351 respite ill trials for our strengthening; (11) aljundaiit comfort in real sullerings, even in tlie most ])ainful (cir- cumcision) ; (12) a joyous hope of everlasting life. In reference to the laws of hrevitij, romjildcncss, rhythw, and aitractvvc sound, which are applicable to the construc- tion of the divisions as well as of the thesis, tlircc i^rinci^xd ■modes of arrangement may be distinguished : I. The several divisions enter into an outward symmetrical relationsMj^ to one another and form a iiarrdlclismus memh'orum, e.g. : appealing love and constant unbelief ; deadly hate and self-sacrificing faithfulness. (Albertini on 2 Cor. xii. 1-9 : A chapter from the heart-history of all pardoned sinners. 1. Everywhere glorious revelations and bitter, humiliating sutTering. 2. Everywhere the all-sufficiency of divine grace and the unsatisfied spirit of man. 3. Everywhere painful remedies and blessed result from their faithful use.) II. The several divisions represent not so much a symmetrical co-ordination as an ascending or descending chain, since the first clause of one division always becomes the second of the following one; e.g. Acts viii. 26 t!'., the Ethopian treasurer. 1. Readest thou what is written ? 2. Believest thou what thou readest ? 3. Confessest thou what thou believest ? 4. Livest thou what thou confessest ? Matt. XX. 1—16, The labourers in the vineyard. Burk : The Call of God to Men. (1) To the idlers : they shall be called ; (2) to the called : they shall be chosen ; (3) to the chosen : they shall see the salvation of God. III. Instead of a progress, a kind of circular movement takes place be- tween the divisions, so that the conclusion returns to the beginning; e.g. Luke vi. 31, 32, "They that are whole need not a physician." Jesus wants — (1) to make the righteous sinners ; (2) to make the sinners righteous. Matt. V. 4, That light hearts nnist become heavy, and heavy hearts light. Let us at the same time avoid tricks of speech and oidy use a rhythm which is pleasant and helpful for remembering the whole, when it arises unsought and w^ithout effect. 352 HOMILETIC [319 Finally, the announcement of the division is not to be insisted on so sti'ictly as that of the thesis, since it is often sufficient to state in the thesis the principal common standpoint, and luider some circumstances it may be more suitable to state the leading thought of the particular division only at the beginning of the latter (so, for ex- ample, often Spurgeon) ; at the same time, the statement of the divisions is in most cases to be recommended for the easier understanding and general view of the whole, as well as for the more accurate impression of the leading points. (|S) THE AMPLIFICATION. (x) The Introduction or cxordiuni has partly the gcnercd function of stating for the hearers the motive for the special treatment of this particular text, and of awakening their attention and interest for the subject chosen by the preacher, and especially the jja?*^tc7//a?^ function of con- necting text and thesis with one another for the hearer, so that he may recognise the latter as resulting really from the text ; in this way the introduction becomes the tran- sition. As a preparation for what follows the exordium, (1) must not he too jjrotracted, must not on any account be as long as one of the divisions ; (2) must not contain any- thing unneeessarTj , but only such matter as somehow pre- pares the way for understanding of the thesis and also its separation into the particular divisions, so that thoughtful hearers can gradually anticipate the thesis and, in general outline, even the leading divisions ; (3) it must not wcalxn or even disturl) the Jccynote which the reading of the text has struck, since it is the work of the sermon in all its parts to continue and increase this ; (4) hence the custom which still prevails here and there of iwcceding the text with a 'preliminary introduetion, and then of sometimes following it with a second special introduction, is not to be justified either homiletically or liturgically, except per- haps on high feast-days, since the whole sermon has to be THE RHETORICAL FORM OF THE SERMON 353 construetcd on the basis of the Word of God wliich has been read, and not — as it would otherwise appear, especially in freely-chosen texts — to make a passage of Scripture subordinate to a liuuiau train of thought already begun ; and since, besides, the above-mentioned object of the introduction assumes that the text has been read, while a twofold introduction, as the history of preaching shows, easily leads to a disproportionate length, and injures the proper amplification. That the introduction should exclusively serve the pur- pose of connecting text and thesis, and not, at the same time, of awakening attention and interest for the subject, is a view which, in the case of I'almer, is explained by the praiseworthy effort of separating homiletics and rhetoric by as wide a gulf as possible ; but this is going too far. The one does not exclude the other. In practice the element of arousing interest is always involuntarily connected with the other. Or should it not be regarded as Christian attcntum rcddere auditorem ? Luther was not fond of the old rhetoricians, but he could say, after an introduction, " This is only said by way of preface to the sermon of St. Paul," to arouse us to study more diligently God's Word, as indeed it would be very necessary to remember every day and in every sermon. Let us never make an introduction merely for the pur- pose of making one, as Cicero, when he did not know what else to do, used to write prefaces for future books. Let us also avoid reducing by mere abstractions tlie sj^ecialia of the text to something general, in order to proceed from this again to the particular ; let us rather keep thesis and text in our view together, and say everything with reference to the thesis, and, if it is possible in brief space, also with reference to the divisions, so that the announcement of these will result quite naturally. Cicero (Ad Her. i. 5) says : " Vitiosum exordium est, quod in plures causas potest ac- commodari, quod vulgare dicitur; idem, quod non ea ijjsa causa natum videatur." To utter commonplaces in the introduction, which are obvious to every hearer, e.g. that there are many troubles and adversities, or the like, pro- duces exactly the opposite effect to that which is intended, namely, instead of sympathy and interest, inattention and 354 HOMILETIC [320 weariness. If we do not find any appropriate thought, let us rather proceed at once to our subject ; for an introductioii is not absolutely necessary. L. Hofacker occasionally plunges at once into his text and his thesis with an introduction of three or four lines ; no one will wish to blame him on that account. Special rules for preparing good exordia, including the transitus, are impossible, when we consider the infinite variety of texts and of their homiletic treatment. Only this rule generally holds good, that even in the exordium the text should he adhered to as closely as jiossible. This is especially important for sermons in which exjjosition of the text is to predominate. In such cases we should connect the introduction directly with the text, seek to maintain the impression produced by the reading of it, let the note which it strikes find expression in words, and fix the leading thought, in order finally to concentrate this in the thesis. Or let us go back over the text and explain briefly its connection with what precedes it, its historical, exegetical, or doctrinal assumptions, in order thus to prepare the way for a thorough understanding of the text itself. Or — as was formerly frequently the custom — let us put at the beginning a biblical story or another hihlical statement, which serves to prepare the way for the special point of view from which the import of the text is afterwards looked at in thesis and division, and to show its genuinely biblical character. Or let us compare the leading thought of the text with other passages of Scripture, which perhaps emphasise a different side of the same truth, or perhaps apparently contradict it, and then seek to harmonise them. If, on the other hand, the chief weight of the sermon falls on the applicatio, the introduction may indicate the necessity of an ever fresh emphasising, for the present generation, of this or that truth in the text, or the offence which it gives to the natural man in general and to the modern spirit in particular, or at the time of a Church THE RHETORICAL FORM OF THE SERMON 355 festival may show its counection with this or even with the season of the year or the period of the world's history generally, in order to illustrate tliese from the text ; or, under certain circumstances, may even take for its starting- point occurrences in the congregation, experiences and observations in pastoral work, incidents in spiritual life generally, or may refer to the previous Sunday, or, finally, may connect itself with the hymn before sermon. To introduce our hearers at once into the very centre of the text is, in general, more suited for advanced congre- gations, whereas those which are less advanced in biblical knowledge often make it necessary to descend, even in the introduction, to their needs and attainments. Examples. — On Good Friday, or at other times in the Passion season, Heb. xii. 2 ("Looking unto Jesus, the author and finisher of our faith — who endured the cross ") may be taken as a starting-point, and from it we may draw as our thesis, " Looking in faith unto Jesus." Or the solemn journey of Abraham with his son Isaac into the land of Moriah for the sacrifice may be used as an historical parallel to Christ's journey to the cross, where, too, a Father gives for an ofieriug His beloved, only Son. With the thesis, "Be not ye the servants of men" (1 Cor. vii. 2o), we may start from the observation that even after the abrogation of external slavery there is a disposition which prefers slavery to freedom, which can then be shown by incidents in the region of spiritual life. On 1 John ii. 23 (" Whosoever denieth the Son," etc.) we may commence with the fact that nowadays many think they can believe on God without believing on the Son, and then we may show that the denial of the Son is a giving up of the Father also. Psalm xviii. 28 (" For thou wilt light my candle ; the Lord my God will enlighten my darkness ") requires first a brief sketch of life, how it is full of mysteries ; then we are to show how neces- sary are the ways of divine light in this darkness. Historically. — Luther, as a rule, starts with the thought of the Church season, and with a comprehensive summary of the contents of the Perikope [" gospel " or " epistle "], at the same time often combining other elements — the importance or the difficulty of the text, etc. Spener's 356 HOMILETIC [322 introductions are contrasts, short forecasts of the sermon which follows, and in a certain sense anticipations. The monstrous phenomena of that time — when they distingidshed an exordium generale, sjK'ciale, and often also specialisshmim, and divided the first again into distinct parts, thus making a small sermon in itself, and then only in the "special exordium " proceeding to the actual theme — are partly con- nected with the tendency to break away from the compul- sory use of the 7je?'zcopac, since, in the exordmm gcncralc, they treated some passage having often a very loose connec- tion with the text, and were thus able to introduce their hearers to a larger wealth of Scripture. CI. Harms and Draseke distinguished themselves by practical, rousing intro- ductions, Schleiermacher by dialectic introductions. Both kinds are sometimes found united in Theremin. Stier (KcryJdiJc, S. 233 ff.) says with perfect truth that the most suitable form of introduction for a living congregation, but at the same time one that is only appropriate for such, is that in which a preacher, penetrated by the spirit of the text, leads his hearers by a vigorous and comprehensive statement right into the heart of the passage — the rajyere in medium textum, which is the most striking preparation for the calm exposition of that which has been so forcibly announced, and at the same time the most immediate justi- fication of the choice of the text, whereas for a congregation which is not very advanced in biblical knowledge the most suitable exordium is that which starts on a level with the hearers, their ideas, their needs, and their attain- ments. A master in clever, terrible, and often very coarse and ludicrous introductions, was Abraham a Santa Clara (Ulrich Megerle), the celebrated barefooted Augustinian and imperial court preacher in Vienna, {d. 1709). The custom, originating in the Middle Ages, of the so-called suspirium, i.e. a short prayer inserted between the announcement of the divisions and their amplification, — which at first consisted merely of an Ave Maria, — has as its object, as distinguished from the ordinary liturgical prayers, to seek the blessing of God for preacher and hearers specially for the meditation which is then to follow. The more the preacher feels the need of THE RHETORICAL FORM OF THE SERMON 357 repeatedly collecting his thoughts before God, of being strengthened for the testimony he has now to bear, and the more the hearers can at the same time learn therefrom to apply the contents of the sermon to themselves and to carry it into their own private prayer, the less will this venerable and edifying tradition be allowed to fall into disuse. A too protracted prayer is, however, just as unsuitable here as a liturgical formula, always the same. It should rather be a short, extemporaneous prayer referring to the principal subject of the sermon, or a verse of a hymn which gives approximate expression to it. Too long prayers are found, e.g., in Eieger, and also in Ahlfeld and L. Harms. The interruption then is too violent, so that after the prayer is ended one has trouble in recalhng the divisions and the thesis. Let us rather have a longer prayer at the close. But it is just as out of place for Erdmann and others to try to make a liturgical portion of it, by always inserting here similar verses and prayers. For this prayer should be a counterbalance to the liturgically prescribed prayers, in which the particular subject of the sermon is not specified, whilst an inward need is surely felt to pray about the subject which specially presents itself in the text. The suspirium must have the contents of the sermon in 2)articular as its suhjcct ; then only is it for speaker and hearers a help to collect the thoughts and a preparation for what follows. It is also well when the congregation sees from the suspirium flowing freely from the heart that the preacher can indeed pray with power from the heart also, and not merely read printed prayers ; for the same reason also, the stereotyped use of certain passages, such as " Sanctify us through Thy truth," etc., is not to be recom- mended. A beautiful suspirium is to be found m CI. Harms (Offcnh. S. 167) : " Lord, I take the Word ; take Thou the souls who hear it, and incline them to what they hear in this hour." (n) The actual amj^lijication is related to the plan as the realisation to the idea, as the expression and representation to the thought. Since the subject which is to be enlarged upon is not directly the text, but the thesis, — although in 358 fiOMILETiC [324 reality they both coincide more fully in proportion as the thesis is faithful to the text, — throughout the whole amplification the thesis must above all be kept constantly in view, so that we may not deviate from it too widely. Let us also be careful in regard to the particular parts that, as far as possible, they do not become too dis- 2Jroportionate in extent, but especially that through the donuvi perscverantiae we continue with equal freshness to the end, so that the impression may not be weakened by relaxing the force ; and finally, that each individual division be to some extent complete in itself, so that the transition from one division to the other may appear with some definiteness, though not too abruptly. Hence it is clear that the powers of discovery and arrangement must continue in activity during the amplification also. Even the best outhne makes little impression if the amplification is not fresh and clear, serious and forceful, arousing and arresting, but tedious. On the other hand, a good, lively amplification may cause a defective arrangement to be gladly overlooked ; it may even then be productive of much good. Most depends vpon the amplification. Then the first general rule is, to keep the thesis in view. We must not spin out one thought to such length that at last we have to build quite a number of bridges to get back again to the thesis and to get hold of the division again. Otherwise the second rule is also violated : The divisions as prop)07'tionate as possible. This is of course not to be understood pedantically. If the first division embraces two-thirds of the text, it is quite justifiable for it to take up the same space in the amplification. But to shoot away one's powder almost entirely in the first part, and then to finish off the rest with a few sentences is a mistake, because the harmony and symmetry of the whole are thus spoiled. Still more important in the expansion of the several parts is the requirement that we do not "/«// ofi'" that we do not relax our efforts. There should be no disproportion, not merely in the extent, but also in the matter of the several parts. A beginning ever so good, if it is followed by a slight amplification, and finally l^y a feeble conclusion, will produce no effect. The converse way would be better — to rise THE RHETORICAL FORM OF THE SERMON 359 gradually from the weaker to the better, for men in their jud;j;ments usually remember what is last. If in our mental preparation we find a falling-off after a special effort, an ebb after a flow, let us then betake our- selves again to prayer, and obtain fresh vigorous stiengtli from above. One luminous thought must follow another, and in the application one sword-thrust after another must reach men's hearts, and particularly towards the end of a section it is necessary to concentrate the substance of it for an impirssivc stroke, and in the following division to lead gradually up to a fresh one ; then the hearers do not give up and grow weary in their attentiveness and devoutness. To go into fuller detail — the amplification has, in connection with the text, to seek the solution of the problem suggested in the thesis and the division by the following threefold method (cf. above, chap. iii. 1 (&) : — homiletic text-exposition, explanation of the Christian ideas, proof and application). 1. By Explanation. — The meaning and import of the thesis must be set forth in extenso. This is done partly by ex2)lanation of the thought {e.g. what it means : to be spiritually poor, to love not the world, to accept Christ, to be justified, etc.), and this again by separating it into its various elements, by adducing cognate ideas ; or by simple or varied contrast, negation, limitation, and especially by supplying what the text leaves the reader to find out for himself, and only indicates between the lines ; partly by going hack to the assumj^tions on which the thesis is based, or even by following up its meaning to its consequences ; partly also by shoiving the imjwoiance and value of admitting it, accepting it, and practising it, the full and thoi'ough understanding of the subject being impossible without this last. 2. By Proof — The truth of wliat is stated in the thesis or in the several divisions must be proved. This is principally effected by Scripture proof, but this is to be presented in its harmony with the testimony of the moral consciousness, of the Cln-istian conscience, of experience. 360 HOMILETIC [326 and of history. Here the preacher, in order to remove possible doubts and objections, may examme all kinds of instances, even contradictory ones, and then set the Scriptures as judge between them, and may even use occasionally experiences from his own life or that of others, yet without making such anecdotes a fixed fashion. 3. By illustration and individualising, and hy touching and moving the hearers with an ethical and religious influence. — Explanation and proof must be stated in such a way that the hearer not merely appropriates the words mechanically, but grasps the meaning of them independently and vividly, and learns to apply it practically, and that it therefore becomes to him a clear picture and an inwardly moving force. The abstract thought must receive a living form before the eyes of the hearer, and tlius claim from him, personally and directly, obedience to the truth. This is attained partly by description, especially by historical explanation, through which the elements of the thought, or even the brief suggestions of the text, present themselves to the vivid view of the hearer, partly by example taken from the sacred narrative or from history generally, or from daily life ; partly by similes formed after the model of Scripture, the right choice of which and the sure, not halting, arrangement of them always requires a certain practical talent and observation of life, an insight into the higher unity of the laws of the natural and the spiritual life, and in regard to which we have to beware, not only of too frequent use, but also especially of mixing our meta- phors, so that the clearness of the tertium comjxirationis may not be obscured. There must also, especially, be individual- ising, which shows the general in its personal embodiment, lends flesh and blood to the truths of the text by applying them to particular human conditions, to various classes of men ; description of the natural heart and of men generally as they live and move, so that in these concrete features the hearers may recognise themselves as " taken THE RHETORICAL FORM OF THE SERMON 361 in the uet of divine truth " (Pahner), and that no escape may be possible from the eye of the divine word, wliich accurately observes all unitedly, and sees thorougldy each one in particular. And finally, the purpose is to be attained l)y apostrophisiiuj the hearers, by addressing them directly with the words " thou " or " you " [" ye "], by which on the moral side the crposition becomes an Malposition [in the Latin sense] on their hearts and consciences, the word of trutli becomes the judge of secret thoughts, and thus their own possession in a special degree. The last-named — the individualising and, what is closely connected with it, the thorough spiritual arousing of the hearer, which depends essentially on the elucidation of the whole text and its several truths — is very specially necessary for the living appropriation of a sermon. Without this excellence a sermon will never be a penetrating one. It is so great and important that where it appears in a luminous and striking way, many defects in a sermon otherwise, even defects and gaps in the division, are readily forgotten or overlooked. On the other hand, the want of this element easily makes a sermon tedious and ineffective, for general explanations and demonstrations, without individualising and particular illustration, leave people cold and indif- ferent. Eyle (The Christian Leaders, p. 197) says: "The majority of hearers do not want fine words, very exact proof, deep metapliysical abstractions, nice distinctions, profound scholarship, etc., but they delight in simple lan- guage, homely ideas, effective illustrations, direct appeal to the conscience, short sentences, a glowing and affectionate seriousness in the whole exposition. He who possesses these latter qualities will seldom preach to empty benches." Most of the homilctie great ones of ancient and modern, and especially of more recent times, oivc tJtcir great sneecss partieidarl]/ to the gift of illustration by which everything which they want to lay upon the heart of the hearer gets hands and feet, flesh and blood, so that it impresses itself much more deeply and clearly, and the hearer is involun- tarily led to perceive, in what has been so concretely described, his own counterfeit ])resentment, and lience to apply it to his own heart and life, upon which ultimately the whole fruit of the sermon depends. 362 HOMILETIC [328 Special masters in this, in addition to the ancients — Basil, Chrysostom, the two Gregories — are Whitefield (cf. E}de, Christian Leaders, p. 53, on a scene in a sermon of Whitefield's. The sinner is depicted as a hlind heggar, who is groping liis way forward witli his staff on a dangerons path in a dark night. He approaches nearer and nearer to the precipice ; one step more, and he is lost. The congrega- tion listens breathlessly. Then, as the beggar is just about to take the fatal step forward, one of the congregation, Lord Chesterfield, springs from his seat, exclaiming, " He is lost ! he is lost ! " — quite forgetting that it was all only a picture), Krummacher, and several English and Scottish preachers, such as Spurgeon, Punshon, Guthrie, M'Leod, etc. If the truth appears to the mind of the hearer, not merely in general strokes and lines, but as a complete picture set in a distinct frame with livhiff figures and fresh colours as a tableau, it operates incomparably more deeply, more effectively, more permanently, than if only general outlines indicate the direction, as it were the neighbourhood of heaven, from whence this or that truth springs, from whence this or that blessing is to be obtained (cf. the Arabic proverb : " He is the best orator who can change the ears of the people into eyes," so that the subject or the person lives and moves before them). Of course the element of illustration is not to appear in the amplification merely after the explanation and proof, but very often along with these and in them. Nay, it is itself a kind of explanation. Sometimes it may even take its place beside them in a sort of independence as description, example, metaphor, individualising. When, e.g., it is said in Isa. Ix. 2, " Darkness shall cover the earth, and gross dark- ness the people," we must not merely explain what sort of darkness is meant, but the condition of non-Christian peoples in some respects is to be described as darkness, and then, similarly, tlie disposition of the human heart, which is still far from Christ. Or when it is said, " Thy light is come," let us describe how this light arises in various stages, in the law and in the prophets, in Christ Himself and the Christianising of the nations, and finally in individual hearts by the illumination of the Holy Spirit on to complete regeneration, by which one becomes a child of light. Thus this truth becomes more and more plain, concrete, intelligible, applicable to the hearer in particular. With THE RHETORICAL FORM OF THE SERMON 363 regard to the source from which we may obtain cxamjdes, Nitzscli justly reminds us that we should use also "the inlinitely rich treasure of missionary history, which makes the words of prophets and apostles so very real to us again." I£c who lacks the gift of illustration should ooily hccomc the more absorlcd in the rhetoric of Christ, and of the 2>ro2)hcts and apostles; for all conceival)le means and methods of true illustration and individualising are presented to us in great abundance in Scripture. This is certainly a greater help and surer guide than if we were to get from the " editor of a homiletic magazine " (Nitzsch.S.llS) or compiler of anecdotes a pound of meat or fish for our dry bread, for the furtlier nourishment of our hearers, or to try by l)orrowed crumlis and liowers to obtain an easier opening and more i\n'oural)le reception for our scanty dish. It is obvious that a rhetorical amplification is little suited for the introduction even in the case of homilies. It may often be particularly suital)le in the second half of the sermon, towards the close, which thereby becomes more impressive. But let us strictly avoid mere rhetoric ; it is never a necessity, but only a hindrance to true edification ; it is smoke and vapour, Init not a kindling fire. 0) The Conclusion. — The conclusion is specially import- ant for producing blessed fruit, because it has to seal the impression of the whole. As it is conditioned by the whole contents and character of the sermon, the less can any definite rule be laid down for it in the matter of extent, subject, and form of expression. As the sealing and enforcing of the whole, — gathering together once more the principal threads from all the parts, and with increased impressiveness in exhortation, warning, and promise bring- ing them to bear on t^^e hearts of the hearers, — as is indicated in the very word "Amen," it has to form a sort of independent section, not, indeed, within the division, because it must stand outside the individual parts, but in the sermon as a whole, and must therefore be perceptibly distinguished in tone and bearing from the sentences which precede it. If the preceding development of thouglit was somewhat calmly pursued, a fresh increase of force is desirable for the impressiveness of the conclusion. If the 364 HOMILETIC [330 previous part of the sermon was somewhat vigorous, per- haps somewhat stormy, the conckision should be marked by a cahner statement, in order to ensure for the emotion a firmer hold, a more lasting effect. If the preacher inten- tionally breaks off the train of thought in an abrupt fashion, in order thereby to produce a more incisive effect, the whole should at least be concluded in harmony, not only with the subjective impression which it is to leave behind, but also, objectively, with its own contents. Among the ^;rmcz^a^ forms possible for the conclusion, the most ancient is the Doxology, by which the sermon is at once connected with the following liturgical parts of the service. The same effect is produced by a conclusion witli prayer, which, however, on account of the prescribed prayer that follows, should not be too long. Frequently the form is that of a mere wish, and more frequently that of a promise, e.g. " Well for him who " — " happy is the man who," etc., or that of a concluding exhortation, appeal, invitation, and hlcssing, or, finally, the expression of .a common resolve. With all these forms, the best arrange- ment, as a rule, will be for the last word to be an appropriate passage of Scripture, or to be connected with one, so that the sermon, as it has had its source in the Scrip- tures, should flow into them again. A verse of a hymn is also often to be recommended instead of this as a kind of Church confession on the subject which has been treated of, and as a transition to the liturgy and singing. Frequently, too, it is a good thing for the conclusion, as a summary of the whole, to refer in some way to the beginning of the sermon ; in this way the whole discourse is harmoniously completed, and in some cases even the thesis may be repeated. But it is clearly essential that the last of the conclusion should always be evangelical, conciliatory, convey- ing invitation and 2)7'omisc, and that therefore the preacher should not finish in an element of threatening, of rebuke, of hope and grace cut off, because this, moreover, is not, as a rule, the method of the divine word, especially of the gospel. THE RHETORICAL FORM OF THE SERMON 365 A good, vigorous conclusion will raise even a ]-)oor sermon and make it fruitful; a l)ad and halting one will take the point from the impression of a good am})litication which has preceded it. Let us not content ourselves here, any more than at tlie beginning, with generalities which suit any sermon. There are indeed l)eautiful, (jencral conclusions, e.g. one of Tauler's : " Beloved children, remain with your- selves for a little and do not run away, and let the Word of God work in you. This every man shoidd do when he has heard the Word of God, and especially such deep truth, and should attend to it and ponder over it just as if he had received the sacrament. May God help us all so to do. Amen." Now and then we may use such general conclud- ing wishes ; hut ordinarily let us take the trouble to glance once more over the whole, in order to draw together ao-ain the threads of the whole in one concluding exhortation which touches the kernel of the subject, and arises out of its central thought ; to apply it to our hearers, and to give it to them to take home as the net result, so to speak, as pure, clear gold distilled from the whole process of discourse which has gone l)efore — whether this gold be a new or deeper view of doctrine, or a newly enforced exhortation or warning, or fresh comfort drawn from the fountain of Scrip- ture. The conclusion must of course be determined l)y the whole character of the sermon. He who makes the ajjpliea- tion throughout the whole sermon does not need to have a special application at the close, but should rather conclude with some short, striking, impressive exhortations. But he who has Ijcen chiefly expounding in the sermon, operating didactically upon the intelligence, should have more of application at the close. If at the close the preacher takes his position tou-ards the congregation, the conclusion will be directly in words of exhortation, appeal, wish, and blessing or promise. If he takes his place as one vnth the congregation, the closino- exhortation will be expressed as a resolve, the promise as a hope. If, finally, the preacher appears lefore God for or with the congregation, the exhortation becomes a vow, wish and hope become a prayer. The preacher must make a free choice among these methods under divine guidance as ovvspyoi Siov, with the constant thought that this may be for one or another of his hearers the last opportunity of hearinfT the call of God to his heart. 366 HOMILETIC [332 But whatever form we may choose, the end must always be cvanrjdical. Threatening and warning may and must appear, no doubt, even in the conclusion, ])ut the final part of the conclusion should always be in the spirit of reconcilia- tion, once more giving a tender and impressive in^'itation, unfolding the riches of the love of God in Christ, and there- fore encouraging, not discouraging, the greatest sinner. Paul and the other apostles, as a rule, close their epistles with blessing, even when serious rej)roof and solemn threatenings went before. We do not need to l)e more severe than they. It is even worse than words of threatening for us to draw out again the sting which has 2^(^'>i^ctrated. Many preachers possess the unhappy art, after a sharp sermon, by some turn at the close, especially hy false and misleading generalisation, of leading their hearers immediately back again into the old indifference and security, and thus giving the deathblow to the whole sermon in many hearts. (7) HOMILETIC DICTION. Since the sermon has to proceed from the exposition of sacred records, composed in peculiar language, since it serves a definite, sacred end, and is, as congregational preaching, an act of the Church's worship, it also must have its ijeculiar, religious and sacred, bihliccd and ecclesias- tical style of oratory, its language determined and penetrated by the spirit of truth and holiness. Since, however, it is intended, not for a particular class, but for the whole con- gregation with all degrees of education, it must at the same time be j^opidar in its diction. The two requisites, biblical, ecclesiastical style and popular language are not — rightly understood — mutually exclusive, l)ut inclusive. For, to meet the varied spiritual needs of all together, it is just the biblical language that alone is adequate, combining as it does with the most intelligible brevity and clearness the greatest depth, with the plainest simplicity the most effec- tive force, with the most winning gentleness and kindliness the most sacred earnestness. Hence, not only is the history of the German written language based from the beginning THE RHETORICAL FORM OF THE SERMON 367 on the translation of tlic Bible, but in particular the new High German language — much as it needs purifying in our time, especially for the pulpit — is, by reason of its foundation, Luther's translation of the Bible, in body and soul an essentially Protestant language, thoroughly pene- trated with the moulding spirit and force of the gospel, and is tlie more scriptural and popular the purer it is. The German homilist, therefore, the more he abides in his language by the Bible and the Church, is the more thoroughly with his jjcoplc. Just as the doctrine of faith is for the congregation, the true wisdom and learning, so there is nothing more classical for it than the languase of the Bible (Nitzsch, S. 123). But popular homiletic diction is not therefore that which regards the congregation, with- out further question, as populus Dei, and speaks to them accordingly, but that which is intclligiUe, and at the same time heart-winninrj for the whole people. Moreover, as biblical, ecclesiastical peculiarity of style and language and a popular conversational tone do not exclude, but require one another, so also they do not hinder the appearance of the j)ersonal individuality of the homilist any more than they hindered it in the case of the prophets and apostles, among whom the distinctive language of an Isaiah and a Jeremiah, of a Paul, Peter, John, and James, are evidence enough for the freedom of individual development. Only the element of spiritual language in the Bible must be vitally absorlied in the individual mode of speech, and the latter must be tlius consecrated for service in holiness. Cf. Stier, KeryUih, 2 Aufl. S. 175 ff., " On the moulding and purifying of the language of Church and pulpit by the language of the Bible." Scripturality is the first requisite for homiletic diction. As other kinds of oratory, cy. the political, the legal, demand a peculiar style, suited to the subject, or the nationality, or otlier circumstances, so also does preaching, both mission preaching and congregational preaching, each with appro- priate modification. But because the sermon in both forms is based on holy Scripture, the peculiar style of its language 368 HOMILETIC [334 is determined above all hy Scriptiirc, and in such a way that the ivhole tone and. spirit of Scrijiturc language pervades and hcdlows the diet ion of the iiulpit orator. As our whole pro- cess of thought as creatures is only a thinking of God's thoughts after Him, if it is to be true, so also our preaching is only an a/'fo?'-preaching and interpreting of what has been already preached before us in Scripture by Christ and all witnesses of revelation, and must therefore be moulded in accordance with it not only in substance, but also in language and expression, without requiring to abandon the individual colour of the preacher's personality. But preaching is, besides, the common property of the Christian people and of the peoples generally, to which all men have a claim according to the will of God and Christ ; hence the preacher must speak in the language of a popular assembly. Both of these, scrijytirral language and pojjular language, go hand in hand ; and this for two reasons : — First, because it is precisely the language of the Bible that alone is adequate for the needs of all, according to the various Rrades of their moral and religious state and of their know- ledge. There we have before us partly children of God who, with their unction, do not need that anyone should teach them (1 John ii. 27) ; partly baptized persons who are still in need of instruction and desire the Xoyixov ydXa of the Word (1 Pet. ii. 2) ; partly the unconverted, who neverthe- less through Church teaching know and respect the outward word of Scripture ; and partly contradictory and obstinate persons, avriX'syovn; (Tit. 1. 9), a\)Tihia7i&£iJ,i\>oi (2 Tim. ii. 25), who can only be humbled by the superior power of the divine words. For these needs of all together nothing will suffi.ee but the biblieal mode of speech, which remains profit- able and helpful even for those who are enlightened and anointed from above, brings the right word to those who are uncertain about their state, touches those who are Christians in name by their still existing respect for the Scriptures, and puts the truth of the divine revelation before its opponents with all clearness and definiteness. The second reason is an external one. The language of the people, especially the German, has historically been moulded on the language of the Bible. As the Hellenes, according to the law of the world's history, became the teachers of the language of human science and art, so the prophets and apostles became the teachers of all nations in the language THE RHETORICAL FORM OF THE SERMON 309 of tlio revealed rdujioii of iiiiiiikind, the luugnage of Chris- tianity. " The wliole history of the language of the Greek Chureh depends on the Greek Bible, through the Fathers of the third and fourth centuries ; the language of the Latin Church on the Vulgate and the Itala, through Augustin ; the Germanic on the German translation of the Biljle, through Ultilas, and in particular through Lutlier" (Nitzsch, S. 123). The latter version is connected with the beginning of the New High German language as its kernel and foundation, for it has moulded our language afresh and creatively to a degree in which perhaps no spiritual work ever acted formatively and in deej)ening fashion on a language. The New High German language, which is spoken to-day, is in body and soul the Protestant dialect, wdiicli owes to Luther and the gospel chiefly its freedom-breathing nature, its force, ful- ness,and beauty,as well as its adoption as the written language of the learned. In the case of the old classical languages, it is not the essence of religion which animates them ; our language is essentially pervaded and even partly moulded by the spirit of the gospel. The language of our newspaper writers, often, too, of our learned men with its chaos of foreign words, is indeed frequently very little thus animated, but the language of the best part of our people is so, up to the present day. The freshness and original force, the terseness and conciseness, the plain simplicity and serious depth of the language of Scripture, and in our own case, of Luther's translation, have to the present day stamped their spiritual impress upon our popular language. What follows ? That sc7'ipturality and ^jopularity of language are inseparable. In the Roman Catliolic Church the scholastic and eccle- siastical language of the clergy — who are almost the sole possessors of the Scriptures — lacks a common element of agreement with the language of the congregation ; hence the eagerly sought, unscriptural street-popularity of zealous Catholic preachers who feel that the scriptural mode of speech must be as unintelligible to the laity as the Papal Bulls. When Palmer, in connection with the idea of popularity, makes a last attempt to justify his fundamental conception of preaching, that it should assume the congregation to be composed of believers, and says that the idea of popularity is based on the fact that the congregation is everywhere regarded as essentially a p)OpidiLs Dei, this attempt is plainly a forced one, for the qualifying word Dei has in the first 24 370 HOMILETIC ■ [335 instance nothing to do with the idea of jwpuliis. Popularity means this only, that we should speak to the whole 7;o/;;;/«s in all its strata, in all its stages of age and of education intelligibly and winningly ; for love to the people must also be perceptible in the speaker. He who regards the people in the sense of the aristocratic " Odi profanum vulgus et arceo," will never become popular, no matter how he may speak so as to be intelligible to all. But he who is perhaps naturally inclined to seek popu- larity in burlesque and slang expressions, should first pray for that live coal which had to touch and purify the lips even of an Isaiah before he became the messenger of God. Accordingly, so far as the use of words is first con- cerned, the language of the sermon must study a noble popularity by adhering to that of the holy Scrijiturcs, and therefore, by exclusion of what is rough as well as of mannerism, of the unrestrained as well as of the forced, of that which is foreign as well as of the accidental, should seek its sacred distinctiveness in the combination of the dignified with the intelligible and simjjle, of the serious and deejj with the true and p7(.7-e. It must not shrink from describing vices and sins by the plain, severe words of the Bible, which not only is not offensive to true morality, but is necessary for its right preservation. It must always describe, in order to remain intelligible, fundamental biblical conceptions by biblical expressions, e.g. repentance, faith, sanctification, sonship, temptation, etc., and concede to words which have a rationalistic flavour, such as Providence, happiness, a better life, etc., only a limited use. It should further show by keeping separate, or at least distinguishing, cognate ideas such as long-suffering and patience, goodness and mercy, i.e. by strict accuracy in synonyms, faithfulness and carefulness in little things. Finally, by avoiding un- neeessary foreign words, of which only a few have become completely naturalised (such as majesty, talent, element, testament, passion, triumph, mission, reformers) and such as belong to a sphere of life which is not the home of the Christian congregation (e.g. ideas, maxims, politics, atheists, THE RHETORICAL FORM OF THE SERMON 371 positive, negative, to define, etc.-^) and frequently on account of their abstract character have a somewhat pedantic flavour, or, especially in the case of beginners, remind one of the essay tone {e.g. " self-consciousness," " process of development," the frequent use of " reference," " relation- ship " and the like) — let it preserve purity of expression and of the popular language. For the rest let the verbal expression be regulated in the matter of swing, or calm soberness, or pregnant conciseness, according to the nature and elevation of the thoughts. What Schuppius says : Sentiamus cum sajncntibus loqua- mur cum oalgo, is a good rule. Theological knowledge, in order to enter into the language of the sermon, nnist lay aside its scientific garb ; but this process, as Eotlie rightly reminds us, will only succeed if the knowledge thus to be transformed is really thorough and quite clear ; a confused, half clear knowledge can never be properly popularised. Let no one say that everything which has to be said cannot l^e expressed in intelligible German. That is a delusion which has Ijeen completely refuted by preachers like Schleier- macher, Theremin, and others. Whatever cannot be said in pure German, such as doctrinal subtleties and peculiarities — it is no harm if this remains unspoken from the pulpit (Pahner, 8. 480). Our German language has certainly become nnich richer, unfortunately, since the sixteenth century, in abstract modes of speech, and poorer in concrete, plastic expressions, which in natural references reveal the mind, and in spiritual references equally reveal nature. But if we consider only the treasure of words in the German Bible and in the German evangelical Hymn BooJc, the richest in Protestant Christendom (over 70,000), it is rich enough for us to avoid the now so widespread evil of corrupt pulpit-speech, in which the most frivolous use of the watchwords and catch- words of the spirit of the time, a moving about in the chaos of foreign words, or a frecjuently unconscious use of scholastic theological terminology, is allowed. Hence Nitzsch com- plains (S. 172) : " There is prevalent a wanton contempt for ^ The author is, of course, referring to the German usage of these aud similar words. [Trans.] 372 HOMILETIC [337 the rights of the Language of the people, and scarcely any nation has to suffer so much from that as the German." It is also advisal)le to replace too modern words and ideas by cognate biblical ones, provided that this does no violence to clearness. This is especially desirable for prayer. Instead of saying, for example, " Protect our soldiers from the bullets of the enemy," it is certainly in better taste, from a homiletical and especially from a liturgical point of view, to say, " Protect our soldiers from the arrows of death." If we concede only a very restricted use to words like " virtue " and " happiness," this is partly because they are only rarely found in holy Scripture (the word " virtue " does not appear once in all the Four Gospels, and only once in the Epistles of St. Paul, Phil. iv. 8), and partly in particular because the masters of eloquence in the eighteenth century, Gellert, Joh. Andr. Cramer, Lavater, and Peter Miller, raised such and similar expressions almost to sole domination in homi- letic diction, and thus gave great assistance to their rational- istic followers. With regard to the jjlainncss of pulpit speech, let us not hesitate to call everything by its true biblical name. If sins of adultery and fornication liaA-e to be rebuked, let us not beat about the bush. But it is one thing to name such sins and quite another thing to consider such dark domains in detail. The latter is of evil ; the former is necessary for sharpening the conscience in the very interests of morality and its maintenance. A model for us in this connection is the way in which the New Testament speaks of sexual offences. It remains an obvious rule that " entirely the spirit, and never the flesh of the speaker, must decide about such matters " (Kubel). A preacher somewhat advanced in years, raised as far as possible above such temptations, occupying the position of a father to the congregation; will be able to move more freely in the treatment of such matters than a young man, who only ventures with fear and trembling to touch on these topics. A vigorously German, clear, popular pulj)it language may be learnt from Luther, Val. Herlierger, Heinrich Miiller, Conr. Ptieger, Claudius, Ludw. Hofacker, Ludw. Harms ; a somewhat more refined speech from Schleiermacher, Ahlfeld, Theremin, Driiseke, CI. Harms, Gerok ; a very fine speech, almost too much curled and arranged in ringlets, from Beyschlag. THE RHETORICAL FORM OF THE SERMON 373 With regard to the liomiletic structure of sentences and period >i,\i:^\j the sentences he, as a rule, s/^ov/, the structure of periods as siui[)le as possible, tlie clauses not tediously suhordiuated, but as much as possible co-ordinated, without piling up parentheses. A structure of several clauses should not be, at least, in both antecedent and conclusion at the same time, so that the period may not become involved, but may come rpiickly to a close. Further, let us avoid tautologies, and let the speech akcays h:ep equal pace 'with the thoughts. Fulness is no doubt sometimes desirable, but bombastic language is always evil. The oratorical 2^criod should make speech more vivid and impressive, but never stilted and theatrical. A too frequent recurrence of one and the same figure blunts the impression. Here also the holy Scriptures present us with the greatest wealth of degrees and methods of construction of sentences, and the most manifold variety of oratorical periods. Transitions which remind one rather of the essay style, e.g. " this would carry us too far " or " how much might still be said on this subject," etc., which chiefly suggest only the wealth of our own knowledge, or even such as assume too much know- ledge of the Scriptures on the part of the congregation — e.g. " on this point we may compare Psalm so and so, Isaiah, chapter so and so " — are unhomiletic, because unprofitable. 2. THE DELIVERY OF THE SERMON. HorpiN, Theory and Method of Preaching, 1876. ZiNCKE, The Duty and Discip)line of Extcmporaneov.s Preaching, London, 1866. Storrs, Conditions of Successful Preaching without Notes, New York, 1875. E. Palleske, Die Kunst des Vortrags, Stuttgart, 18r»0 (worldly, but with nice hints on the grading of the voice according to the matter in hand ; but it is neces- sary to avoid the theatrical and to keep to simplicity !). Schuster, Der gutc Vortrag cine Kunst und eine Tugend, 1881. 374 HOMILETIC [339 Even the reading of the text is no unimportant matter. Proper emphasis is already half an explanation. In the case of a historical text let us Ijecome vividly absorbed in the scene and read with a thorough understanding of it ; let us also in some way indicate by our tone tlie varied emotions of the persons speaking, but without attempting to imitate in dramatic fashion the different voices. In the case of doctrinal texts let us accentuate by slow% solemn delivery the leading points of the truths therein contained. The shorter the text, the more slowly should it l)e read, to let it be seen that every word of it is of importance. For the actual ijroduetion of the sermon before the congregation, i.e. its delivery, the fundamental requisite is that the speaker must he thoroughly master of everything that he brings before the people. That is, he must be master — ( 1 ) of what he wants to say, of the whole sermon in form and substance ; (2) of his voiee, of tone and expression ; (3) of his bodily attitude and gesture. Thus only can the two other requirements be fulfilled, that the whole method of delivery must be that whieh is 7iatnral to each 2Jerson, and at the same time, allowing for all freedom of personal individuality in the whole appearance, should always be suited to the sacred aim of the discourse, and to the dignity and solemnity of ind)lie worshij). Unartificial naturalness and truth, dignity and purity, vivacity and a certain amount of self-restraint may be added to the above fundamental requirement as special requisites. The highest level of delivery is reached when the congregation perceives in the preacher, along with all seriousness of sacred testimony, a certain joyousness; along with the most intense moral and even bodily effort, a certain ease of delivery. {a) Mastery of the matter. — To gain complete mastery of the matter, to have sure and firm possession of the discourse itself, demands, especially on the part of younger preachers, but also on the part of those who are more practised, as an indispensable duty, — which only a few favoured spirits, such as Schleiermacher, Spurgeon, and THE RHETORICAL FORM OF THE SERMON 375 others, liavo been able, without real harm, to dispense with, — the ■prerious cowplrte comjjositmi and mcmorisinfj of the essential imrts. In the case of the beginner, this memor- ising should be done rcrhitim, whilst he who has, just by- such preparation, attained a greater practice in expression, need not bind himself slavishly to his manuscript any longer, but will and must often interweave cxtemporaneoushj much that only occurs to him during his sermon, the more fully and directly he places himself under the guidance of the Lord and His spirit. A careful reading over of the sermon two or three times will, as a rule, soon be quite sufficient. At the same time the delivery, even where the sermon has been committed to memory verbatim, should produce upon the hearer as little as possible the impression of what has been learned by heart, schoolboy-like, but rather that of being extenvporaneously reproduced and Jf Giving fresh from the heart. This can succeed in the case of one who is tied to his manuscript only if he has previously obtained from above, by thorough absorption in the truths of the text, the true imrrhesia for bearing testimony, and if therefore his sermon is not merely a man-made, but also a God-given one. To strive after freedom from conqjosition in course of time must be a danger for most, as well as prejudicial to the thorough edification especially of educated hearers. Even then, however, a certain amount of meditcdio et oratio is indispensable. For the mastery, after which everyone should strive, consists neither in the capacity to deliver a sermon without preparation, quite impromptu, nor in repeating exactly verbatim a composition which has been committed to memory (Reinhard), but in the higher union of these opposites, by which we produce before the congregation, vnth freedom and freshness, that which has been p)reviously carefidly prepared, or at anyrcde thought out. Thus the sermon retains the character of directness and freshness, and at the same time avoids the danger of im- mature, ill-arranged, and unfinished thoughts being inter- jected. In the comfortable custom, still much in vogue 376 HOMILETIC [341 in England, of reading the sermon, the latter danger is of course removed, but at the same time the necessary fresh- ness and directness are easily lost. This custom is injurious to the witness-character of preaching and to its fruitful operation, for that which is to open men's hearts must come from the heart. At first, therefore, com.'position and verbatim memorising, and then less and less verbatim memorising and more of free reproduction before the congregation, perhaps also with the interweaving of new thoughts, this is the right way to a fresh, vigorous delivery, wliich at the same time has constant mastery of the material. It is certainly a way which at the beginning costs much time and troul)le, and along which we pass through many a narrow door and much inward struggle, both in composition and also in memorising and in delivery ; but a way of which it may with truth be said : " perfer et obdura, dolor hie tibi proderit olim." This is the way to fluency of expression, to the cop)ia verborum, l>y the attain- ment of which the verbatim memorising may in course of time be more and more dispensed with. With continuous practice the initial difficulties of extemp)orancous delivery and of memorising disappear very soon. What at the beginning used to cost days is afterwards accomphshed in hours, and finally a quiet careful reading-over two or three times will be sufficient. Half the labour of memorising lies in the preparation, if it keeps close to the train of thought. " Hesitations in memory are often nothing else than punished defects of the plan and its amplification " (Nitzsch, S. 132). The above way is also the only true via media for avoid- ing two very erroneous and dangerous extremes for pedantic verbatim repetition, such as Eeinhard, for example, insisted on, which easily hinders and suppresses the free movement of the spirit, and, on the other hand, the presumption with which, in false dependence on the assistance of the Spirit, men try to shake a sermon from their sleeve. The latter is often found, especially among spiritualistic sectaries, who regard it as an interference with divine guidance if we tie ourselves by much study to the train of thought. This dangerous prejudice does not agree either with tlie well- proved fundamental rule of Luther: meditatio, tentatio, oraiio, or with the Holy Spirit's mode of operation in THE RHETORICAL FORM OF THE SERMON 377 general; for it is strictly true of tlie latter: Do your 2>r(?-/! and God icill do His, l)ut not — i\Iake (he Spirit tlie minister of your conveiiieiice. The human effort should lie carried on in God and under the guidance of the Spirit, and should also even in the deli^-ery leave room for the Spirit to supplement and expand that which has heen committed to memory. When once some practice in expression has heen attained, we can then treat our comi)osition with freed(-m in the pulpit, if the Spirit leads us, provided that on the hasis of careful preparation we keep firm ground under our feet, to which we can return immediately after each extemporaneous digression. Glaus Harms was once asked by some who spoke the "Word without preparation under the free C(jntrol of the Spirit, whether he did not also hear in such a case the voice of the Spirit with special clearness. " Yes," he repHed, " I hear it then too. The Spirit then always says, ' Clans, thou hast heen very lazy.'" Only in cases of necessity, if, for example, we have to help a ministerial brother who has been suddenly taken ill and have no time for preparation, let us have recourse to impromptu preaching. In that case God will do the rest, and help us through when we humbly ask Him. It is one thing, however, to break oneself gradually from strict memorisiny and quite another thing to give up com- 2')Osition. When a Schleierjnacher, a Spuryeon, or a Mcdlet does the latter, no one can object to their tloing so ; but one case is not a rule for all. Even one who thinks himself sufficiently gifted and with sufficient spiritual unction to do this should examine himself Ijefore he attempts it, whether perhaps a little personal ease, perhaps also laziness and too strong self-confidence may not enter into the case. If we have once begun it, we shall not readily return, for comfort's sake, to the troublesome composing; therefore, ^;Hwci2?m olsta ! On the other hand, we freely admit that experienced preachers do not at last require to compose the tvJiole sermon word for word ; in their case the leading thoughts may ])e sufficient, the ribs, on which the fiesh may grow during the delivery. But meditatio and oratio remain always indis- pensable. For dispensing with meditatio, no one can appeal to the example of the apostles. For who will teU us that Paul, for example, before he went into a synagogue and 378 HOMILETIC [342 preached, did not first meditate on the most striking passages which he might lay l)efore the Jews, in order to prove that Jesus was the Messiah ? But in whatever way the preparation may l)e carried out, the sermon should never produce upon our hearers the imjtression of being learned hy heart; the hearer ought rather to get the impression that what the preacher says proceeds from him through real necessity. Hence the verbatim writing and memorising of the sermon should not he regarded as the highest form of sermon preparation. Preachers of much unction, who with their rich Christian experience get at the heart of the text, allow themselves, after appropriate meditatio and oratio and dispositio, to obtain what is necessary in the pulpit from the influences of the Spirit, as men who have put themselves entirely at the disposal of the Lord ; they would regard more exact composition and memorising as a kind of little- faith and too much anxiety ahout the morrow. Others, again, would regard the omission of composition as a kind of tempting of God, and would enter the pulpit without it with an uneasy conscience ; they allow themselves to obtain what is necessary from God in the very act of composition. Let each one go his own way looking up to God, and speak with the unction which lirings with it under all circumstances a certain joyousness of witness-bearing. Tholuck (as quoted above) says : " We cannot describe the difterence which there is between the effect of a sermon which is spoken from the pulpit merely from memory, no matter how ex- cellent it may be — and one which is born there for the second time in living faith. The sermon must l»e an act in the study, and again an act in the pulpit. The preacher, when he descends from the pulpit, should feel a mother's Joy, the joy of a mother who under God's blessing has l)orne a child. Only thus will the sermon be an act in the hearer also." But in addition to this, the sigh of solemn prayer is necessary in the sacristy also. There we should pray that the Lord would build a wall of fire around us against all dis- traction from within and from without ; that He would turn the water of the weaker passages of our composition into wine, that He would make the few loaves and fishes sufficient for the hunger of the whole congregation ; that He would give us all the time true freshness and joyousness, impressive earnestness and zeal, so that we may not fulfil our duties mechanically, and may not become a clanging THE RHETORICAL FORM OF THE SERMON 379 cymbal ; that He would ]ireserve ns from feelings of vanity when we see that something has produced an impression ; and that He would take away our sins, for " tlie sins of the preacher hinder most the course of the divine word." A (food conscicncr, the inner feeling of reconciliation, is above all necessary in order to proclaim the gospel with joyous- ness and ])r()fit. The English method of reading the sermon, which, how- ever, prevails more in the Estalilished Church than among the Dissenters, originated with the Book of Homilies which Cranmer (with good intention) prescribed for the clergy, wdio were then mostly Catholic, with restriction of extem- pore preaching. There is, at the same time, a difference between reading and reading. We can read with such vivacity that the hearer scarcely notices the difference from extempore delivery, and this is the case with many English preachers. In our circumstances, the reading of the sermon is a convenience which can only be permitted, as an excep- tion, to old preachers and those of feeble memory. Preaching is an act, a free, personal process, a testimony of the heart, not an act of reading, which changes divine service into a lecture, and puts a sheet of paper as a barrier between speaker and hearer. For the rest, the great English preachers of modern times all speak extempore, and in America also extempore preaching seems to prevail more and more. {h) With regard to the mice and tone of the preacher, it is to be above all observed that they will only strike the deepest chords in their hearers if they proceed from a heart that is full of earnest holy love and tender sympathy, and that the " clanging cymbal " will only be avoided if the speaker puts soul into all his words. In this way, even with an organ unfavourable in itself, a tone of heart and soul will blend itself with the speaking voice, which reaches men's hearts and even counteracts the effect of that un- favourable element. The latter, however, may and ought, by diligent practice in distinct and fall enunciation, be raised or even softened. For the rest, there are four necessary requisites: — (1) Adapting oneself to the place or andilility in the whole building ; (2) adapting oneself 380 HOMILETIC [344 to the dignity of the whole act, or solemnity ; (3) adapting oneself to the subject of the particular thought which is to be expounded, or inner truth ; (4) adapting oneself to one's individual organ, and also to the disposition of the preacher, or naturalness. These characteristics mutually limit one another, inasmuch as, e.g. the too natural, intimate tone is detrimental to dignity, the merely solemn or stiff tone is prejudicial to naturalness. Further, the place must also determine the pitch and strength of tone, as well as the time of it. But even while putting forth the most vigorous effort, a dispassionate, self-restraining re^iose is desirable. The truth and naturalness of expression, together with the living contents of the discourse, will of themselves carry with them the necessary variety. The singing, monotonous, or unnaturally grave j^^h^it tone is just as injudicious and unlovely as zeal which blusters along equally from beginning to end, which by its uniformity stupefies the hearer. To let the voice show its full strengtli at the very beginning is usually not so natural as if the speaker, after a somewhat quiet beginning, gradually gets on fire. The iwonuneiation ought to be, in accordance with the dignity of the subject, pure, bat natural, without alfected disguising of one's pro- vincial accent, yet avoiding everything unlovely and coarse which the particular dialect may happen to have in it. (c) Even for the bodily attitude and action, dignity, natiiralness, and suitability to the contents of the actual discourse are the fundamental requisite. The latter will of itself draw the body of the preacher sometimes more towards the congregation, sometimes more into itself ; at the same time, the change of position, or too much and too rapid movement, and especially the constant rhythm of moving backwards and forwards, are bad. The action, as a means whereby the preacher gives vent to his inner emotion, and as a representation of the word, a symbolical expression of the thought, should, even more than the attitude, be closely connected with the subject of the discourse as a thoroughly natural, almost involuntary THE RHETORICAL FORM OF THE SERMON 381 ctccompanimcnt. Only let us l)eware, partly of uniform iiiovcmeiit, accompanying different subjects with the same gesture ; partly of dispivjiortionatc action, whether it be too frequent and constant or too violent, passing the limits of what is graceful and dignified ; partly of action executed onl// with the fingers or with the fists, or even the elljows ; partly, in short, of every action which is not related to the subject-matter of the discourse in true unity and con- gruity, c.f/. accompanying the subject of a sentence with a movement of the right hand, and the predicate with the left, or action and gesture without words. Generally speaking, our rule would be : rather too little than too much action ! To sum uj) : As in the whole contents of the sermon, so also in its form and in its delivery down to the action everything should support and confirm the witness-character of the sermon, and thus increase its profitable influence. In the matter of bodily attitute and action, as well as in the duration of the sermon, national customs and ideas have their influence. The gesticulation of preachers in southern lands is much more lively than in northern counties. Even an Englishman, and still more an American, tolerates more of this than we cooler and critically-disposed Germans. Moving about the pulpit is among us offensive ; but when Spurgeon, on whose platform perhaps fifty people are seated, moves briskly six paces back and forward, no one is offended at this plastic representation of the sul)ject of his discourse. Our pulpits do not in themselves permit of such promenades, but it is nevertheless possil)le to change our position, and this occasionally happens if a special class in the congregation, which may sit separated according to sexes and age, is addressed. The proper course is always to remain standing in the centre, and only by a slight movement of the head, about a quarter or an eighth to one side or the other, to indicate that we are s])ecially addressing those who sit there. Besides, it is 1)etter and more natural if the family — husl)and, wife, and children — sit together. For all these external things our hearers have an uncommonly sharp eye and a good memory. If any mis- hap befalls us, whether it be in memory or in a gesture, or if 382 HOMILETIC [346 we make a mistake, such as letting something fall or the like, there are many who after the service will only speak of this mistake. We would therefore urgently recommend the avoidance of everything unnatural and ungraceful even in attitude. The preacher should stand erect in the pulpit, not leaning comfortably with his elbows on the pulpit-l)oard, not nodding his head with every sentence, not moving him- self monotonously backwards and forwards (still less from side to side), etc. The rules which can be given for action are almost entirely of a negative hind. The positive — dignity, natural- ness, appropriateness — are obvious. The hest action is the involuntary, when the speaker does not know that he is using gesture. Let us not practice it artificially like that court-preacher before the mirror. This can only be done by one who seeks honour from men rather than from God. But whoever places himself completely, even with all his external powers, senses, and members, at the disposal of the Lord and His Spirit ; he who does everything with Him, in Him, through Him, for Him — his preaching will l)e in matter and form the right and fruitful kind. Practice must of course make the master in this also ; and if it is true of any art, it is true of homiletics that we never Iccome inrfect in it. Ars longa, vita hrevis. A Christian, however, can also say, ars longa, vita aeterna. The practice of the ars homiletica in this life should send a sweet, full, and enduring echo into the life eternal, to the praise of the Preacher of all preachers, the Prophet of all prophets, to whose holy service our work is consecrated. INDEX OF Nx\MES. ^ PAGE t page Ai;iiAHA.M a Santa Clara . 356 Bindemaun . 145 Acliflis . ill, 52, 63 Bonaventura . . 30 Ahllold . 203 ir., 211, 343, Brastberger . 203 357, 372 Braun . 114 Alaiius . . 30 Burk, rii. D. . 4l', 1 54, 338 f., 351 Allicrtiui . 351 Alt 9, 14f., 45, 225 Calixtus . 98 Aiulirose. . 28 Calvin , 124, 215, 221. 224 Aiamou . . 9, 43 Cannabich . 42 Aiidreii . . 35 Carpzov . 36, 215 Anton . 37 Casfjari . . 203 Alius . 196 Chemnitz, Christ . 35 Arndt 54, 203 Chesterfield . . 362 Arnobiu.s . 27 Chrysostom . 13, 17, 27 fl'., 231, Arnold . . 215 249, 291, 323 Arthur . . 315 Chytrreus, D. . . 35 Augustin i 2, 13, 26, 29, 30, 31, Cicero 28 127, 327, 353 71, 73. 163, 232, Clarke . 126 321, 323 Claude . Claudius . 38 . 372 Bacon . . 151 Clemens, Alex. . 232 Bahr . 97 f. Conrady . 238, 240 Balu-dt . . 41 Cosack . . 295 ])aier . 8, 37 Couard . . 142 Balduin . . 37 Cramer . . 372 Baluzius . . 207 Cranmer . . 379 Basil 13,17,27,133,305, 323, 362 Cremer . Crome 49, 72, 102 42 Bassermanu 3, 10, 14, 49, 102 Curtius . 3 leaner, K. G. . 42 Cyprian . 27, 28 Baur, F. Chr. . 201 Baur, G. . . 3, 14, 48, 102 Dahl . 42 Baxter . 50, 116, 127, 133 Damasus . 207 Beck 54, 323 Danz 42 Bede . 206, 238 Delitzsch . 245 Beecher, H. "\\ '. . . . 50 Demosthenes . 33, 96 Bcngel . 41, 117, 125, 130, 198 Diaconus, Paulus . 206 Bernard of Cla irvaux . . 33 Dicffenbach 210, 221 Borno . 207 Diegel . . 318 Berthold . 324 Dietrich, Veit . 325 Beyer 4, 10, 48, 76, 102 Dittenberger . . 49 Beysehlag . 372 Doddridge . 39 Biel, Galu-iel . 321 Dorner . . 198 384 INDEX OF NAMES PAGE PARE Draseke . . 154 Herder . . 15 f., 219 Durandus . 225 Herrmann 187 f. Hilary . 28 Ebrard . 47 Hirscher . . 50 Elirenfeuuliter . 7, 48, 81 Hoclistetter . 37 Epliraeii) Syr. . 305, 323 Hiifling . . 83 Epiplianius . 225 Hofacker, L. . 110, 204, 216 Erasmus . 13, 32, 120, 163 Hofacker, AV. . . 154, 217 Erdmann . 45 Hoffmann . 147 Ernesti . . 42 Honert, van den . 38 Hoppin . 15, 373 Fenelon . 40 Hutiell . 14, 51 Ficker . 47, 195 Hiilsemann . 36 Florey . . 346 Humbert de Romanis . 31 Fbrster . . 36 Hundesliagen . 83 Founiicr . 203 Hnnniiis 37, 194 Fromniel, M. . . 222 Hyperius . 34 ff., 156 Gatti 22, 307 Jerome . 28, 205 Gaupp 3, 14, 19, 21, 23, John XXII. . 270 25, 48, 76 Jonas . 35 Gaussen . . 38 Justin . 1, 207 Gefi'cken . . 31 Gellert . . 372 Kaiser . 42 Gelzer . 192 Kant . 14 Gerok 54, 337, 343 Kapft' . 293, 299 Gessner . . 142 Keckermann . . 37 Gilbert . . 342 Kehreiu . . 26 Gobel . . 37 Klein . 43 Goethe . . 169 Kliefoth . 76, 81 Gossner . . 290 Kohler . . 183 Gregory the Great . 116, 205 Kiister . 42 Gregory Naziauzeii 13, 27, 133 Krauss . 3, 9, 49, 52, 72, 106, 202 Gregory of Nyssa 13, 323, 362 Krundiolz . 9, 37 Grimm . . 123 Krummacher . . 1' ', 54, 147, 341 Grossmanu 3 Klibel . . 76, 77, 108, 315, 316 Grotefend . 42 Grimer . 41 Lactantius . . 27 Guibert . . 30 Landerer . 163 Guthrie . . 362 Lange 14, 37 Lavater . . 372 Haas . 43 Leonhardi . 50 Hagenbach 47, 203 Leyser . 9 Hallbauer . 38 Liebetrut . 211 Harless . . 203, 337 Liebner . . 257 Harms, CI. . 4 4, 110, 138, 152, Lisco . 204, 209 203, 218, 377 Loffler . . 216 Harms, L. 54, 372 Lohe . 203, 249 Haruaek . 5, 13, 14, 16, 49, LiJscher . . 36 51, 53, 72 Luthardt . 188 Hegel . . 45 Luther . 15, 18, 21 33, 81, 125, Hemming . 35 138,153, 159, 165,171, Henke . . 47, 52, 71 213, 219, 324 Henry of Hassia . 31 Herakleon . 125 M'Leod . . 362 Herberger . 147, 372 Maillard . . 321 INDEX OF NAMES 385 PAGE PAGE .Mallet . . 127 , 377 Rambach 15, 37, 115, 335 Maihach. 50, 88 Ranke . 204, 237 Marezoll . 9, 41 Rebhan . . 36 Marlieiiiecke .' 22 f!, 44 f. Reiubeck . 39 Martensen 240, 296 , 304 Reinhard . 42 Massillou 96 Reuclilin . 31 f., 324 Matthaeus 204 Rhabanus Mai rus . 30 Matthesius 325 Rieliter . . 202 Maximus of T irin . 237 Rieger, G. K. 193, 230, 340 Meier 40 RitsL'hl . 187 f. Melaiiclithoii . i:j, 33, 98 324 Riihr . 186 Meldeii, Riii)e ■t von 200 Rosenkranz . 49 Menaiider 1 Rotlie 19, 23, 202 Menken . 2 Ryle . . 361 Meyer 41 Mifler . 41 372 Sachsse 50 Molitor . 22 Sack 26, 41, 76, 77 Moll 49 Sanderson . 121 Moslieini .' 25," 39 tf. Schelling . 272 Miiller, H. . 133, 167 293 Sclienkel . 169, 255 MuUer, J. 45 171 S(.-hiller . Schlag . . 273 . 344 Neandeu 13 Sclileierniaeliei 3, 44, 72, 75, 102, Nebe .' 118, 204 105, 146,169, 290, Ne.sselmanii 26 217 377 Nicolaus of Cli manges 31 Sc'hleiniger 24 Niemeyer 42 Schleuimer 36 Nitzsch . 4, 14, 47, 52, 72 f., 97, Schmidt . . 9, 42 J 44, 158, 198, 264, 270, Schott . 14 ff., 43, 95 3 48, 369 Sclmderoff Schnler . 25, 42 25, 36 Ohlek . 293 Schultz . . 187 Ohly 50, 298, 305 Sclui]ipins . 371 Oleaiius . 36 Schweizer 3, 4, 7, 10, 47, 52, Oosterzee . 3, 38, 49 75, 79, 102, 288 Oporin . 40 Seehofer . 33, 322 Origen . 2, 23, 90, 118, 323 Seiler . 41 Osiander 35 Seneca . . 132 Otinger . 41, 159, 315 Shedd . . 50 Otto 3, 7, 41 , 48 Sickel Sj>aldmg 5, 7, 46 19, 41 Pa I. ME K . -5 , 13, IS, I'.tf., 23 46, Spangenberg . . 138 52, 75, 90, 102, 109 Spener . 14. 37, 54, 97, 219 Palmie . 210 Spinoza . . 273 Paiiietius 207 Spleiss . . 92 Paiicratlus 35 Spurgeon 17, 50, 54, 110, 130, Petersen . 203 133, 310, 352, 377, Pischon . 280 381 Plath . 7 Stahl . . 83 f., 197 Plato 33 Steinbart . 9, 41 Polanns . 37 Steinnieyer . 49, 71, 85, 151 Porta 35 Stier . 5, 7, 13, 16, 46, 63, 95, Preger 83 1 99, 100, 115, 151 Punshon 362 Stolz Storrs . 50 . 373 QUEXSTEDT . 197 Strauss . . 204, 226, 256 25 386 INDEX OF NAMES PAGE page Surgaiit . 31 Vitringrt 39 Siisskind . 246 Voetius . . 38 Sylvester . 239 Vogelin . . 174 Tauler . . 365 Wagnitz . 32 Teller . 41 Walch . 35, 38 Teitnllian 1, 207, 231 Warnecl< . 74 Theremin 14 f., 17, 349 Watts . 39 Thiess . 42 Weber . . 49 Tholuck . . .IP, 49, 203, 819 Wegscheider 42 Thomas . . 338 Weller . . 35 Thomas A({uii!as . 324 Werner . 92 Thomasius 203 Wesley . 119, 121 Thym . . 42 Whitetield . 362 Til, van . . 38 Wirth . . 204 Tillotson 39 Welti' . 37, 39 Tittniann . 42 Tollner . . 41 Zaiibl . Zeller . 26, 50 . 201 Ulbek . . 330 Zeppner . . 37 Ulfilas . . 369 Zeschwitz . 7, 11 Urban iv. . 208 Ziegler . Zimmermann ■ 45, 350 . 50 ViGUIEK. . 14 f. Zinse . 216 Vilmar . . 211 Zinzendorf . 80 Vint't . . 4, 11, 14 1., 38, 63 Zwingli . . 232 INDEX OF SUBJECTS. PAGE Advknx texts . . 232, 237 Allegorical iuterpietation . 161 Analytical nietliod of preach- ing . . . 317 f. Anecdotes in the sermon . 360 Antithesis .... 348 Apocalypse, honiiletical use of 141 f. Apocrypha, occasional texts from . . . .148 Arrangement . . . 339, 345 Ascension . . . 258 f. Ash-Weiinesday . . . 246 Awakening . . -8, 85, 99 BaI'TISM ,, infant Baptismal address 7, 295 295 294 Callinu .... 80 The divine-human call of the preacher . . . 122 Carnival . . . .246 Christ's Person as the subject of preaching . . . 136 Christ's exam]ile . . 185 f. Christmas .... 230 Churcli dedication . . . 283 ,, history . . .142 year .... 220 Committing to memory . . 375 Confessional documents . . 194 Confirmation .... 6 Congi'egation .... 76 Congregational preaching . 70 Consecutive reading . . 210 Conversion of pastors . .113 Division .... 345 Easter .... 250 tf. Edification . 71 ff., 85 ff., 101 f. Epiphany, feast of . 231, 235 Evnngelistic preaching . . 4 PAGE Feet-Wasiuxg . . . 247 Festival seasons . . 220 seq. Fundamental articles . .194 Funeral address . . . 304 Ghost, the Holy . . . 262 Glossolalia . . . .266 Good Friday . . . .241 Halieutic Homiletics Homily, the . Humiliation, days o 5 3ff., 13 if., 25 rt"., 51 1, 322 . 279 Jesus, the resurrection ,, the name of . Keryktik Lext Liturgy . Lord's Supper Luther's translation i Bible Missionary festival ,, preaching ., texts . Negation New Year New Year's Eve Oath, the Old Testament texts Pai.m Sunday . Passion texts . Penitential sermons Pcricopae Personality of the Holy I Plainness in preacliing ! Postils (fixed homilies) liody of 24 256 234 . 245 77 7, 299, 300 the . 369 . 235 5, 7, 66 . 236 . 347 . 234 234, 239 . 347 143 ff. . 249 . 243 . 299 205 ff. Spirit 262 f. 372 79 387 388 INDEX OF SUBJECTS PAGE Preacher, the ; his task . . 5 ff . ,, office of ; its origin . 80 Preaching ; meaning of the word 3 Preacliing, aim of . . .4 ff. , , as witness . . 8, (33 ,, biblical conception of . . 55, 73 Preaching, relation to liturgy . 77 ,, relation to worship . 75 Preparatory sermon . . 298 Proof, homiletic . . .178 Proselytes, baptism of . . 297 Reformation festival Rhetoric 275 ff. 90, 95 PAGE Sermons on several texts to- gether . . . .154 Spon'sors . . . 294, 297 Subjectivity of the preacher . 307 Suspirium . . . .356 Symbols . . .88, 194 ff. Synthetic method of preach- ing . . . . 317 ff. Synthesis . . . .348 Texts, in regard to quantity . 1 55 Thesis 348 Trinity, the . . . 269 ff. Trinity, festival of . . 268 ff'. Sermons on the Apostles' Creed 153 ,, without Scri[iture text 151 f. "Week-Day sermons Whitsuntide . Worship . 329 261 ff. . 75 PASSAGES OF SCRIPTURE ALLUDED TO. PA(JE r I'AGK I ^XODU.'^. xiv. 22, 23 . 336 XV. 1-14 . . 341 XV. 22-26 346 xviii. 23-35 xix. 27 . . 346 . 342 XX. 1-16 . 342, 344, 351 Deuteronomy. xxiii. 37-39 . 343 X xviii. 19 164, 294 vi. f'-T . 342 Si r. Mai;k. P.SALMS. vi. 34 . . 128 ii. 11 330 xviii. 29 . 355 xxiii. . 31 7, 320 S r. Luke. xxxix. 10 330 xciv. 18, 19 341 ii. 11 . 188 cxxvi. 6 . 337 ii. 21 350 ii. 40, etc. 334 vi. 31, 32 351 P UOYEllBS. vi. 47-49 ix. 28-36 341 342 xiv. 34 . 184 X. 42 320 xxiii. 26 . [SAIAH. 348 xii. 11 . xii. 16-21 xii. 49 . xiii. 1-9 . xiv. 16-24 54 190 343 347 343 xlix. 14-16 341 xviii. 31-43 336 Ix. 2 362 xix. 10 . xix. 41-48 320 337 St. JMatthew. s T. John. iv. 1-12 . 342 v. 4 351 iv. 24 . 180 V. 39-45 . 348 vi. 35 320 vii. 7, etc. 342 vi. 63 20 vii. 16-20 349 viii. 12 320 viii. 5-13 342 viii. 46 342 X. 16-20 . 348 xiii. 1 245 xi. 2-10 . 338 xiii. 35 343 xi. 28-30 181 xiv. 6 84 390 PASSAGES OF SCRIPTURE ALLUDED TO PAGE PAGE St. John — continued. iv. 22-28 . 320 xvi. 2 . . . . 183 V. 15-21 . 320 xvi. 14 ... . 188 vi. 10-17 . 320 xvi. 16 . 335 xvii. 2 . . . . 342 XX. 11-18 337 Philippians. XX. 22 ... . 265 ii. 12, 13 iv. 5 . 180 . 346 Acts of the Apostles i._8 .... . 10 COLOSSIANS. viii. 26, etc. . 351 iii. 1-10 . . 336 Romans. 1 Timothy. xii. 7-16 . . . 334, 337 iv. 8 1 Corinthians, 2 Timothy i. 4-9 . 337 i. 18 21 ii. 22 iii. 21-23 180 iii. 16 . vii. 23 . 330 X. 16 300 XV. 22 2 Corinthians. 252 iv. 8 iv. 18 . 1 Peter. ii. 17 127 iv. 17, 18 342 1 John. V. 19-21 . 182, 300 vii. 10 . 175 ii. 23 xii. 1-9 . Galatians. 351 iii. 2 iv. 8 V. 12 ii. 20 189 341 Hebrews. iii. 1-5 . 341 iv. 20 . 129 iv. 6, 7 . 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