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597:, while not doing him justice, had to praise him; and his teacher of rhetoric, Libanius, is said to have intended John as his successor, "if the Christians had not taken him". It is a mistake, however, to imagine that they preached only oratorical sermons. Quite the contrary; St. Chrysostom's homilies were models of simplicity, and he frequently interrupted his discourse to put questions in order to make sure that he was understood; while St. Augustine's motto was that he humbled himself that Christ might be exalted. In passing we might refer to a strange feature of the time, the applause with which a preacher was greeted. St. Chrysostom especially had to make frequent appeals to his hearers to keep quiet. Bishops commonly preached outside their own dioceses, especially in the great cities; polished sermons were evidently in demand, and a stipend was given, for we read that two Asiatic bishops, Antiochus and Severianus, went to Constantinople to preach, being more desirous of money than of the spiritual welfare of their hearers. 2082: 635: 410: 2053:
on the history of preaching that justice could be done this period. The reader is referred to Digby's "Mores Catholici", vol. II, pp. 158-172, and to Neale, "Mediæval Sermons". As to style, it was simple and majestic, possessing little, perhaps, of so-called eloquence as at present understood, but much religious power, with an artless simplicity, a sweetness and persuasiveness all its own, and such as would compare favourably with the hollow declamation of a much-lauded later period. Some sermons were wholly in verse, and, in their intense inclusiveness of thought, remind one of the Sermon on the Mount: —
2623:(died 1124), wrote a famous work on preaching entitled "Quo ordine sermo fieri debet". This is one of the historical landmarks in preaching. It is replete with judicious instruction; it recommends that preaching should be preceded by prayer; it says that it is more important to preach about morals than on faith, that for moral sermons the human heart must be studied, and that the best way of doing so is (as Massillon recommended in later times) to look into one's own. It is more original and more independent than the work of Rabanus Maurus, who, as has been said, drew largely from Augustine. 2315: 1977:, understood by the uneducated (Thomassin, "De Benef.", II, l. III, c. lxxxv, p. 510). Charlemagne and Louis the Pious were equally insistent on the necessity of preaching. The former went so far as to appoint a special day, and any bishop who failed to preach in his cathedral before that day was to be deposed. Pastors, too, were ordered to preach to their people as best they could; if they knew the Scriptures, they were to preach them; if not, they were at least to exhort their hearers to avoid evil and do good (Sixth Council of Arles, 813, can. x). 1956:, particularly as a homilist. He preached twenty homilies, and dictated twenty more, because, through illness and loss of voice, he was unable to preach them personally. He urged bishops very strongly to preach; and, after holding up to them the example of the Apostles, he threatened the bishops of Sardinia. An edict was issued by King Guntram stating that the assistance of the public judges was to be used to bring to the hearing of the word of God, through fear of punishment, those who were not disposed to come through piety. The 2206: 206: 132: 3064: 1973:) or though their vicars. In the Second Council of Reims (813), can. xiv, xv, it was enjoined that bishops should preach the homilies and sermons of the Fathers, so that all could understand. And in the Third Council of Tours (can. xvii), in the same year, bishops were ordered to make a translation of the homilies of the Fathers into the rustic Roman tongue, or theodesque—the rustic Roman tongue being a species of corrupt Latin, or 36: 576:
sermone concionari posset". This was against the custom of the place, as Possidius relates; but Valerius justified his action by an appeal to the East – "in orientalibus ecclesiis id ex more fieri sciens". Even during the time of the prohibition in Alexandria, priests from Socrates and Sozomen, interpreted the Scriptures publicly in Cæsarea, in Cappadocia, and in Cyprus, candles being lighted the while –
1999: 77: 2654:, in the second book of his work, "De eruditione prædicatorum", claims that he can teach "a way of promptly producing a sermon for any set of men, and for all variety of circumstances". Linsenmayer, in his history of preaching, gives information about Humbert, who was a severe critic of the sermons of his time. Trithemius quotes a work by 2148:
place with all her well-couched heads and topics, until it be time to open her contracted palm into a graceful and ornate rhetoric". What has been here stated refers to philosophy as a system, not to individual philosophers. It is scarcely necessary to say that many Scholastics, such as Thomas and Bonaventure, were noted preachers.
2681:", which, of course, has principally influenced preaching since, both in matter and form. He insists very strongly on the importance of preaching, and says that it belongs principally to bishops, and baptizing to priests, the latter of whom he regards as holding the place of the seventy disciples. There is a treatise entitled 2896:; and the oratorical element generally enters largely into Scripture. Lactantius regretted that there were so few trained preachers, and Gregory, as well as Chrysostom and Augustine, made use of rhetoric in preaching. Gregory censured the use in the pulpit of the eloquence and pronunciation of the theatre. 2229:; Fénelon burnt his sermons. The first was considered to be the most majestic; the second, the most logical and intellectually compelling; the third, the greatest searcher of hearts, the most like Chrysostom, and, taken all in all, the greatest of the three. We are told that Voltaire kept a copy of his 2709:(1513). He treats of his subject on three points: the preacher, the sermon, the listeners. He lays stress on Scripture as the book of the preacher. Ulrich Surgant wrote a "Manuale Curatorum" (1508), in which he also recommends Scripture. His first book gives for material of preaching the usual order 2573:
4.29.61). In most of the cases, it seems to be true that the sermon of a preacher cannot be better than his or her life, but vice versa seems also to be true: the sermon cannot be worse than the preacher’s life. The more a preacher endeavors after humility, discipline, and love, the better his or her
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As to form, a discourse may be either formal, homily; or catechetical instruction. In a formal sermon, the influence of Scholasticism is most strikingly seen in the analytic method, resulting in divisions and subdivisions. This is the thirteenth-century method, which had its beginnings in the sermons
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153.1). For Augustine’s homiletics, the time of prayer is the most precious time, because that time is a time when all the audience meets God the Truth, and through that time they can understand the truth of God more fully. Prayer is a major means of grace in knowing God. Augustine says that love
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And the reason for this he attributes to the stress of persecution. Neander (I, 420, note) says of Sozomen's statement: "The remark could not extend to the early times; but suppose it did, it meant that the sermon was only secondary. Or the fact may have been that this Eastern writer was deceived by
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In missionary preaching the apostles were also assisted, but informally, by the laity, who explained the Christian doctrine to their acquaintances amongst unbelievers who, in their visits to the Christian assemblies, must have heard something of it, e.g., cf. I Cor., xiv, 23-24. This is particularly
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is deserving of special mention, are to be mainly identified with the revival. Special facilities are afforded at the central institute of the organization for the training of those who are to impart catechetical instruction, and the non-controversial principles of the association are calculated to
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on the intellectual-emotional side, v. g. the latter's sermon on the Prodigal Son. Philosophy, indeed, is necessary for oratory; philosophy alone does not constitute oratory, and, if too one-sided, may have an injurious effect – "Logic, therefore, so much as is useful, is to be referred to this one
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It has been commonly said by non-Catholic writers that there was little or no preaching during that time. So popular was preaching, and so deep the interest taken in it, that preachers commonly found it necessary to travel by night, lest their departure should be prevented. It is only in a treatise
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expresses it, "he had to pay tribute to the taste of his own time which demanded a florid and grandiloquent style". But, at the same time, he condemned those preachers who used the eloquence and pronunciation of the theatre. The most notable preachers of the century, St. Basil and the two Gregories
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and its sublime peroration, became the fashion in the following age. The "Dialogues" of Fénelon, however, remained as a check. Of these "Dialogues" Bishop Dupanloup said: "If the precepts of Fénelon had been well understood, they would have long since fixed the character of sacred eloquence among
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laid down that bishops should preach on all days, especially on Sundays; and, by the same synod, bishops who preached outside their own diocese were reduced to the status of priests, because being desirous of another's harvest they were indifferent to their own – "ut qui alienæ messis appetentes
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Aleksandrov, Andrian (2014). Post-Constantine Preaching: the Three Holy Hierarchs. - In: The Christian Paradigm of a United Europe. The Historical and Religious Dimension of the Reign of Saint Constantine the Great and his Present Reception. Editor:Sergiu Popescu, Publisher: Mitropolia Oltenia,
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controversy. A custom springing from this had spread to the north of Africa; but Valerius, Bishop of Hippo, broke through it, and had St. Augustine, as yet a priest, to preach before him, because he himself was unable to do so with facility in the Latin language – "cum non satis expedite Latino
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recommended preachers to turn aside from polemics; it also pronounced that the primary duty of preaching devolved on bishops, unless they were hindered by a legitimate impediment; and ordered that they were to preach in person in their own church, or, if impeded, through others; and, in other
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As to preaching in the present day, we can clearly trace the influence, in many respects, of Scholasticism, both as to matter and form. As to matter, a sermon may be either moral, dogmatic, historical, or liturgical—by moral and dogmatic it is meant that one element will predominate, without
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Philosophy regards man only as an intellectual being, without considering his emotions, and makes its appeal solely to his intellectual side. And, even in this appeal, philosophy, while, like algebra, speaking the formal language of intellect, is likely to be wanting from the view-point of
2638:, which defines preaching: "Manifesta et publica instructio morum et fidei, informationi hominum deserviens, ex rationum semitâ et auctoritatum fonte proveniens". He lays stress on explanation and use of Scripture and recommends the preacher to insert verba commotiva. The remarks of 2775:, in his work "De formandis sacris concionibus" (1565), disapproves of transferring the ancient modes of speaking to preaching. He would treat the truths of the Gospel according to I Tim., iii, 16. He also recommended moderation in fighting heresy. The same was the view of 2389:), has published an official guide and directory for use by bishops, priests, and deacons, who are charged with the ministry of preaching by virtue of their ordination, and for those studying the subject, among others seminarians and those in diaconal formation, called the 2439:) might be regarded as the first manual on the subject; its first three books deal with collecting the materials for preaching, "modus inveniendi quæ intelligenda sunt", and the last with the presentation thereof, "modus proferendi quæ intellecta sunt". He goes to 2337:
of Bernard and Anthony. The underlying syllogism, too, in every well thought-out sermon is due to Scholasticism; how far it should appear is a question that belongs to a treatise on homiletics. As to the catechetical discourse, it has been so much favoured by
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supplied an almost inexhaustible store of information; it trained the mind in analysis and precision; while, at the same time, it supplied a lucidity of order and cogency of arrangement such as we look for in vain in even the great orations of Chrysostom.
2306:, a disciple of Lacordaire, set it aside, and confined himself to an explanation of the Creed; whereupon it was sententiously remarked that the bell had been ringing long enough, it was time for Mass to begin (cf. Boyle, "Irish Eccl. Rec.", May, 1909). 570:
as a layman expounded the scriptures, but it was by special permission. Felix, a priest and martyr, preached in the third century, under two bishops, Maximus and Quintus. Priests were forbidden to preach in Alexandria; but that was on account of the
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Practice preceded theory. Certain ideas are to be found in the Church Fathers, and these have been collected by Paniel in the introduction to his work "Geschichte der christlich. Beredsamkeit". The first to treat of the theory of preaching was
2765:, wrote a systematic treatise on homiletics entitled "Rhetorica Ecclesiastica" (1575), in which he points out the difference between profane and sacred eloquence and emphasizes the two principal objects of the preacher, to teach and to move ( 432:, who, wearing his philosopher's cloak, went about for that purpose. The sermons to the faithful in the early ages were of the simplest kind, being merely expositions or paraphrases of the passage of scripture that was read, coupled with 2345:, by Clement and Origen at Alexandria, by Augustine, who wrote a special treatise thereon (De catechizandis rudibus), also, in later times, by Gerson, chancellor of the University of Paris, who wrote "De parvulis ad Christum trahendis"; 2357:. There is the danger, however, from the very nature of the subject, of this form of preaching becoming too dry and purely didactic, a mere catechesis, or doctrinism, to the exclusion of the moral element and of Sacred Scripture. 2164:
says: "One Good Friday, preaching before the pope, the most famous orator of the Roman Court considered that he could not better praise the Sacrifice of Calvary than by relating the self-devotion of Decius and the sacrifice of
593:(the "Clover-leaf of Cappadocia"), Sts. Chrysostom, Ambrose, Augustine and Hilary, were all noted orators. Of the number the greatest was St. Chrysostom, the greatest since St. Paul, nor has he been since equalled. Even 2852:
Some assert the independent character of homiletics and say that it is independent in origin, matter and purpose. The upholders of this view point to passages in Scripture and in the Fathers, notably to the words of
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4.19.38). But they should pay attention to the priority of order. Continuous and diligent study of the Bible is more important than mere memorization, that is to say, they should pursue wisdom more than knowledge
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sermon becomes. And now these three are always necessary for all Christian teachers: humility, discipline, and love. But the greatest of these is love. For "the goal of this command is love" (1 Tim. 1:5 cited in
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deals in his "Orator Christianus" (1613) with the whole field of homiletics under the grouping: "De concionatore"; "De concione"; "De concionantis prudentiâ et industriâ". Much is to be found in the writings of
1952:, gave charge of all the temporal affairs of his diocese to deacons, that he might devote all his time to the reading of the Scriptures, to prayer, and to preaching. The next great name in preaching is that of 3344:
Müller, Mario. "Wurz, Ignaz". Deutsches Literatur-Lexikon Online. Berlin, Boston: De Gruyter, 2017. https://www-degruyter-com.wikipedialibrary.idm.oclc.org/database/DLLO/entry/dllo.dll.1678/html. Accessed
2584:(died 1141) in the Middle Ages laid down three conditions for a sermon: that it should be "holy, prudent and noble", for which, respectively, he required sanctity, knowledge and eloquence in the preacher. 2127:
persuasiveness, inasmuch as, from its nature, it makes for condensation rather than for amplification. The latter is the most important thing in oratory – "Summa laus eloquentiæ amplificare rem ornando."
2646:(died 1321), whose sermons have come down to us under his cognomen of "Brother Sock" (Sermones Fratris Socci), was one of the most interesting preachers at this time in Germany. Humbert of Romans, 2451:(the best expression of it). Sapientia without eloquentia will do no good; neither will eloquentia without sapientia, and it may do harm; the ideal is sapientia with eloquentia. He adapts Cicero's 1932:
After the age here described preaching was on the decline in the West, partly because of the decay of the Latin language (cf. Fénelon, "Dial.", 164), and in the East, owing to the controversies on
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It cannot be said that Jesus' preaching took any definite, rounded form, in the sense of a modern sermon. His aim was to sow the seed of the word, which he scattered abroad, like the sower in the
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The "Dialogues" of Fénelon, the works of Blaise Gisbert, Amadeus Bajocensis and Guido ab Angelis have already been referred to. In the nineteenth century homiletics took its place as a branch of
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1 Corinthians 2:4: "And my speech and my preaching was not in the persuasive words of human wisdom, but in shewing of the Spirit and power"; also to I Cor., i, 17; ii, 1, 2; and II Cor., iv, 2.
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and Cicero. He treats the usual subjects of invention, arrangement, style and delivery in easy and polished Latin. Of the same class is Didacus Stella in his "Liberdemodo concionandi" (1576).
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is credited with a treatise, "De arte prædicandi", which is probably not due to him. There is a monograph quoted by Hartwig which is interesting for the classification of the forms of sermon:
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defines homiletics as "that branch of rhetoric that treats of the composition and delivery of sermons or homilies". This definition was influential in the 19th century among thinkers like
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In recent days, organized missionary preaching to non-Catholics has received a new stimulus. In the United States, particularly, this form of religious activity has flourished; and the
584:, preaching developed very much, at least in external form. Then for the first time, if, perhaps, we except St. Cyprian, the art of oratory was applied to preaching, especially by St. 2341:
that it might be regarded as one of the characteristics of preaching at the present day. It is, however, a very old form of preaching. It was used by Christ Himself, by St. Paul, by
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of "L'Avenir". This new style of preaching discarded the form, the division, and analysis of the scholastic method. The power of Lacordaire as an orator was beyond question; but the
397:. In this sermon, the apostles were supported by assistants who were elected and consecrated for a purpose (e.g. Timothy and Titus). Some of these assistants had been favored with 436:
effusions of the heart. This explains why there is little or nothing in the way of sermons or homilies surviving from that period. It also explains the strange statement made by
543:, a third-century theologian, preached through most books of the Old Testament and many of the New, which we have today. Origen's sermons on the scripture are expository and 2772: 448:, in office 432-440) Thomassin's explanation of Sozomen's statement is that there was no preaching in the sense of an elaborate or finished discourse before the time of 2545:
The most significant practice and discipline is prayer. Augustine advises to be a prayer before being a preacher. Preachers should pray before and after his sermon (
2298:, as they have come down to us, while possessing much merit, are an additional proof that oratory is too elusive to be committed to the pages of a book. The Jesuit 341:
to do so. His preaching included two forms of the sermon, the missionary and the ministerial. Missionary sermons are given to outsiders and correspond the Catholic
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and ends by saying: "Congrua materia prædicationis est Sacra Scriptura." He uses the figure of a tree in laying stress on the necessity of an organic structure.
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shared with Lacordaire the pulpit of Notre-Dame. Less eloquent men followed, and the semi-religious, semi-philosophic style was beginning to grow tiresome, when
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Guibert's work was recommended by Pope Alexander as a model to all preachers. Francis of Assisi gave to his friars the same directions as are herein contained.
500:, then expounded on it, and finally closed with a summary and a prayer of praise. Sermons from highly regarded rabbis of this period have been preserved in the 295:
resulted in an increased emphasis on homiletics. The published volumes of this series include information regarding the history and practice of the discipline.
547:. By the fourth century, a system had developed where a reading from the Law, Prophets, Epistles, and Gospels were read in that order, followed by a sermon. 468:
false accounts from the West, or it may have been that the sermon in the Western Church did not occupy so important a place as it did in the Greek Church."
2787:, wrote in 163, "Instructio pro superioribus". They were principally ascetic, and in them he regulated the spiritual training necessary for the preacher. 2156:
The next noted period in the history of preaching is the Renaissance, with the rise of humanism. The motto of two representative humanists, Reuchlin and
496:, synagogues became central to Jewish worship and the role of the sermon increased. A regular structure arose: the speaker first quoted a verse from the 2237:. In this age Chrysostom was the great model for imitation; but it was Chrysostom the orator, not Chrysostom the homilist. Their style, with its grand 1966: 272:
Homiletics, the art of preaching, studies both the composition and the delivery of religious discourses. It includes all forms of preaching, including
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3.37.56; 4.15.32; 4.17.34; 4.30.63). Augustine himself was a good model of this practice. Before the preaching, he invited the congregation to pray (
2840:, and many manuals have been written thereon, for instance in German compendia by Brand, Laberenz, Zarbl, Fluck and Schüch; in Italian by Gotti and 2788: 2160:, was: "Back to Cicero and Quintilian." Erasmus on visiting Rome exclaimed: "Quam mellitas eruditorum hominum confabulationes, quot mundi lumina." 284:
instruction. Homiletics may be further defined as the study of the analysis, classification, preparation, composition, and delivery of sermons.
2595:'s "Liber regulæ pastoralis" is still extant, but is inferior to Augustine's; it is rather a treatise on pastoral theology than on homiletics. 2534:
4.6.9-4.7.21). Yet, he does not praise eloquence itself; rather he prefers a concrete proclamation than a showing off of rhetorical technique (
588:, the most florid of Cappadocia's triumvirate of genius. He was already a trained orator, as were many of his hearers, and it is no wonder, as 2885:. The last-named says that the great difference may be summed up in this: that the orator seeks personal glory, the preacher practical good. 1732: 551:
is recognized as one of the greatest preachers of this age. His sermons begin with exegesis, followed by application to practical problems.
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was for someone to read from the "Memoirs of the Apostles or the Writings of the Prophets", meaning readings from what was to become the
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in his "Tripartite History", which Duchesne apparently accepts, that no one preached at Rome. (Sozomen wrote about the time of Pope
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The office of preaching belonged to bishops, and priests preached only with their permission. Even two such distinguished men as
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In the "Rhetorica ecclesiastica" (1627) of Jacobus de Graffiis is contained a symposium of the instructions on preaching by the
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writings added, except that in Christian churches the same person who read the scripture also explained it and there was no set
373:. His commission to his Apostles included both missionary and ministerial sermoning. For examples of missionary sermoning, see 2291: 2287: 3522: 3518: 2986: 1846: 2517:
Augustine stresses the importance of principle and discipline at the same time. Preachers need to practice again and again (
2017: 2009: 95: 87: 155: 3249: 3217: 2642:(died 1240) have been collected by Cruel; his sermons display skill in construction and considerable oratorical power. 1919: 634: 3358: 2035: 192: 174: 113: 63: 3174: 2530:
4.5.7). The best is the combination of wisdom and eloquence as seen in the Pauline letters and prophetic writings (
1272: 1098: 374: 2757:, in Italy, also wrote on the art of preaching. Another landmark on preaching are the "Instructiones Pastorum" by 1762: 1727: 2303: 3631: 2283: 319:. The homiletic-rhetorical relationship has been a major issue in homiletic theory since the mid-20th century. 2299: 1816: 378: 338: 394: 382: 363: 1806: 386: 315:. Karl resisted this definition of the term, saying that homiletics should retain a critical distance from 2139:
gives an analysis of it; his own sermons are remarkable for this quality of amplification as are those of
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attributed to him, but it is simply a compilation of his ideas about preaching that was made by another.
1653: 49: 2779:, whose contribution to homiletics is the small but practical work: "Libellus de ratione concionandi". 493: 2639: 2218: 1969:, in the same year, laid down that bishops should preach on Sundays and feast days either themselves ( 409: 3626: 2956: 1563: 695: 17: 2745:, for modern use rather old. The work shows an easy grasp of rhetoric, founded on the principles of 2565:
The preacher should be a good example of all sermons. The manner of life can be an eloquent sermon (
2466:. He describes it practically in relation to the classical theory of oratory, which has five parts: 2172:
This period ended shortly thereafter, dying out in the Reformation and post-Reformation period. The
2620: 1948:, and other heresies. But still preaching was regarded as the chief duty of bishops; for instance, 1717: 965: 348:
Ministerial sermons are given to those already part of the movement, corresponding to the Catholic
2961: 2226: 1503: 856: 685: 2282:. The most prominent name identified with this new style of preaching was that of the Dominican 3541: 2443:
for rules in the latter. He makes a distinction, in which he evidently follows Cicero, between
2430: 2318: 1962: 1912: 1747: 1623: 1613: 1533: 970: 759: 232: 2693:, i. e. postillatio, which is purely the exegetic homily; modus modernus, the thematic style; 3593: 3126: 3079: 3067: One or more of the preceding sentences incorporates text from a publication now in the 2809: 2585: 2486:(the delivery). He constructed this theory in four parts: the basic principles of rhetoric ( 2326: 1791: 1702: 1633: 1493: 1252: 1115: 1030: 927: 707: 581: 476:
Preaching as a regular part of worship services in Judaism can be traced back to the time of
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For examples, the reader is again referred to the collection of "Mediæval Sermons" by Neale.
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gave to it all the weight of their authority, and one of the greatest of all catechists was
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Homiletics is taught as part of the typical curriculum at modern-day rabbinical seminaries.
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was often considered the standard author; he taught at the University of Vienna and his
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4.22.51-4.31.64). The essential part of Book IV deals with three styles of sermons (
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The French preachers of the classical seventeenth-century period were, according to
1387: 464:, on the occasion of her taking the veil, which is regarded as a private discourse. 150: 3608:- Rabbinic resource of sermons, stories, anecdotes and writings for today's rabbis. 2801: 2762: 2758: 2678: 2647: 2393:. The Directory was developed in response to a request made by participants in the 2354: 2222: 2173: 1876: 1821: 1707: 1377: 1203: 922: 839: 832: 700: 589: 457: 415: 390: 2741:. A masterwork on the art of preaching is the "Rhetorica Sacra" (Lisbon, 1576) of 653: 488:, and then paraphrasing or explaining it in the vernacular, which at the time was 2882: 2793: 2742: 2655: 2651: 2416: 2279: 2205: 2161: 1841: 1757: 1573: 1432: 1342: 1307: 1247: 1142: 1088: 1045: 738: 563: 548: 524: 485: 292: 55: 2854: 2776: 2686: 2674: 2635: 2605: 2259: 2243: 1785: 1583: 1417: 1312: 1242: 1132: 1125: 985: 917: 3588: 3615: 3068: 2928: 2119: 1945: 1886: 1871: 1722: 1523: 1382: 1357: 1322: 1169: 1137: 668: 658: 594: 532: 519:
According to middle second-century writer Justin Martyr, the practice of the
453: 429: 288: 246:, "assembled crowd, throng") is the application of the general principles of 3600: 3535:
From Prophecy to Preaching: A Search for the Origins of the Christian Homily
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held in 2008 on the Word of God, and in accordance with the instructions of
2386: 2365: 2350: 2217:, probably the greatest in pulpit oratory of all time. The best known were 2089: 1941: 1937: 1866: 1811: 1412: 1198: 1053: 1022: 890: 544: 520: 497: 492:. This tradition was well established by the fourth century BCE. After the 308: 281: 566:
preached, as priests, only when commissioned by their respective bishops.
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heavy use of Biblical quotation, integrated throughout, sometimes with a
1891: 1851: 1826: 1337: 1332: 1016: 1006: 441: 359: 350: 343: 205: 2943:. Vol. 13 (11th ed.). Cambridge University Press. p. 644. 2521:
4.3.4) so that they can use these styles in any situation of preaching (
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See Robert Reid, Andre Resner, Lucy Lind Hogan, John McClure, James Kay
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stipulated "must prove, must portray, must impress" (Second Dialogue).
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4.7.14-15). It is truth, not rhetoric, that preachers try to deliver (
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Congregation for Divine Worship and the Discipline of the Sacraments,
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says that a copy used to be given to bishops at their consecration.
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Congregation for Divine Worship and the Discipline of the Sacraments
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De modo discendi et docendi ad populum sacra seu de modo prædicandi
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4.12.27-4.21.50), and some peculiar rules of rhetoric for sermons (
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is the most important discipline in Christian life in his sermon,
2258:, all of which sounded a return to the simplicity of style of the 3424:(in "Epistolæ præpositorum generalium ad patres et fratres S.J.") 2932: 2858: 2784: 2754: 2598: 2157: 1427: 1352: 1347: 1297: 1157: 1147: 1120: 883: 827: 770: 717: 678: 501: 489: 461: 437: 420: 2878: 2634:
To the same period belongs the "Summa de arte prædicatoriâ" by
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Augustine's work "De rudibus catechizandis" is also relevant.
452:, with the exception, perhaps, of the address on virginity by 329: 3605: 2490:
4.1.1-4.56.10), a study on the rhetoric of Scriptural texts (
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use of familiar maxims, examples, and illustrations from life
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is a missionary sermon. By contrast, his discourse after the
334: 2978:
Homiletics: A Manual of the Theory and Practice of Preaching
2423:). Inasmuch as this contains only reflections on preaching, 2888:
Paul's own sermons are in many cases replete with oratory,
2819:
wrote "Institutio concionantium tripartita" (Paris, 1702).
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simplicity, the aim being to impress a single striking idea
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Patrick A. Beecher, Homiletics, Catholic Encyclopedia 1913
602:
Patrick A. Beecher, Homiletics, Catholic Encyclopedia 1913
254:. One who practices or studies homiletics may be called a 3583: 2404: 480:, who instituted the custom of reading a portion of the 2470:(the choice of the subject and decision of the order), 2197:) was published in several editions beginning in 1770. 2248:
L'Eloquence chrétienne dans l'idée et dans la pratique
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Digby's "Mores Catholici", vol. II, pp. 158–172
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commend it to all earnestly seeking after religion.
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churches, through pastors or other representatives.
1965:, bishops were strongly exhorted to preach; and the 3155:
Hebrew Union College - Jewish Institute of Religion
2662:wrote "De arte concionandi", in which he treats of 3196: 3194: 3584:Homiletic thought from an evangelical perspective 3111:(Vetus et Nova Eccl. Disciplina, II, lxxxii, 503) 3083:. Vol. 7. New York: Robert Appleton Company. 2478:(the arrangement of words and figure of speech), 2233:on his table, side by side with the "Athalie" of 2071:(St. Francis, as quoted by Digby, op. cit., 159.) 3613: 3513:Regional Development Foundation, pages: 85-104, 2711:credenda, facienda, fugienda, timenda, appetenda 2514:), which was influenced by Cicero’s Orator 1.3. 2462:Augustine explains his homiletics in Book IV of 2409: 2095:The preaching of the time was characterized by: 3191: 2847: 2185:In the eighteenth century, the Austrian Jesuit 580:. As soon as the Church received freedom under 3540:The older literature is cited exhaustively in 2829:, the Jesuit Francis Borgia and the Carmelite 2252:Paulus Ecclesiastes, seu Eloquentia Christiana 2106:sermons targeted towards the poor and ignorant 298: 3102:(Christian Worship, p. 171, tr. London, 1903) 2666:, but deals extensively only with the first. 2131:(Second Dialogue) describes it as portrayal; 2057:Magna promisimus; majora promissa sunt nobis: 1913: 159:that contextualizes different points of view. 145:to certain ideas, incidents, or controversies 3558:"Augustine's Hermeneutics and Homiletics in 3373:"Augustine's Hermeneutics and Homiletics in 2265: 322:The first form of preaching was largely the 2428: 2200: 2103:interpretation shaped by Eastern influences 1554:A Dialogue Concerning Oratorical Partitions 389:For examples of ministerial sermoning, see 330:Christian tradition: The preaching of Jesus 64:Learn how and when to remove these messages 27:Application of rhetoric to public preaching 2701:, a mixture of homiletic and text sermon. 1920: 1906: 3397:(Neale, "Mediæval Sermons", Introd., xix) 2804:, especially in his celebrated letter to 2616:, in which he depends much on Augustine. 2115:vivid sensory imagery for dramatic effect 2036:Learn how and when to remove this message 514: 193:Learn how and when to remove this message 175:Learn how and when to remove this message 114:Learn how and when to remove this message 2927: 2923: 2921: 2919: 2917: 2494:4.7.11-4.11.26), an analysis of styles ( 2457:ut veritas pateat, ut placeat, ut moveat 2313: 2270:The next important era is the so-called 2242:us." Other principles were laid down by 2204: 2080: 2048:According to the Catholic Encyclopedia: 1984: 1644:Copia: Foundations of the Abundant Style 554:According to the Catholic Encyclopedia: 408: 204: 3435:Sermons for all the Sundays in the year 3072: 2735:Ecclesiastes seu de ratione concionandi 2658:, "De arte prædicandi", which is lost. 404: 14: 3614: 2904:, uses many of the tricks of speech. 2737:), the return is marked to Cicero and 2553:29). After the sermon he also prayed ( 2405:Bibliography of historical development 2372: 2191:Anleitung zur geistlichen Beredsamkeit 609: 3353: 3351: 3127:"HOMILETICS - JewishEncyclopedia.com" 3058: 3056: 3054: 3052: 3050: 3048: 3046: 3044: 3042: 3040: 3038: 3036: 3034: 3032: 3030: 3028: 3026: 3024: 3022: 3020: 3018: 2914: 2697:, a sermon on the Biblical text; and 2578:1.26.27; 1.35.39; 1.40.44; 4.28.61). 1847:Rhetoric of social intervention model 3121: 3119: 3117: 3016: 3014: 3012: 3010: 3008: 3006: 3004: 3002: 3000: 2998: 2727:Liber congestorum de arte prædicandi 2716: 1992: 125: 70: 29: 3555: 3370: 3232: 3200: 2974: 2761:(1538–84). At his request Valerio, 2721:In the works of the two humanists, 2419:, in his work "On the Priesthood" ( 2065:Multorum vocatio; paucorum electio; 24: 3601:Sermons & Material for Sermons 3506: 3348: 2844:; and many in French and English. 2453:ut doceat, ut delectet, ut flectat 2377:In the Roman Catholic Church, the 2180: 2143:on the intellectual, and those of 2008:tone or style may not reflect the 472:Homiletics in the Jewish tradition 86:tone or style may not reflect the 25: 3648: 3577: 3313:(Milton, "Tractate of Education") 3114: 3077:". In Herbermann, Charles (ed.). 2995: 2669: 2629: 2059:Servemus hæc; adspiremus ad illa. 45:This article has multiple issues. 3062: 2474:(the structure of the oration), 2018:guide to writing better articles 1997: 1989:Preaching from a medieval pulpit 633: 440:(Hist. Eccl., VII, xix), and by 130: 96:guide to writing better articles 75: 34: 3566:Journal of Christian Philosophy 3490: 3478: 3466: 3457: 3448: 3427: 3418: 3409: 3400: 3391: 3381:Journal of Christian Philosophy 3364: 3338: 3329: 3316: 3307: 3304:(Idea of a Univ., 1899, p. 280) 3298: 3289: 3280: 3271: 3258: 3226: 3167: 2683:De arte et vero modo prædicandi 2677:'s claim rests chiefly on the " 2385:(headed as of February 2015 by 2195:Ministers' manual for eloquence 2063:Modica passio; gloria infinita. 2061:Voluptas brevis; pœna perpetua. 1961:essent, suæ incuriosi". At the 53:or discuss these issues on the 3143: 3105: 3096: 3087: 2968: 2947: 2664:divisio, distinctio, dilatatio 2309: 2151: 1980: 337:preached and commissioned his 267: 250:to the specific art of public 13: 1: 3324:History of the Roman Breviary 3073:Beecher, Patrick A. (1910). " 2981:. Wipf and Stock Publishers. 2907: 2410:John Chrysostom and Augustine 2300:Gustave Delacroix de Ravignan 2254:, and by Guido ab Angelis in 1817:List of feminist rhetoricians 3546:For the Work of the Ministry 3175:"Curriculum: Become a Rabbi" 2848:Relation to secular rhetoric 2567:copia dicendi, forma vivendi 2304:Jacques-Marie-Louis Monsabré 2290:, was associate editor with 1807:Glossary of rhetorical terms 7: 3277:(Thomassin, ibid., ix, 504) 3242:Westminster John Knox Press 3210:Westminster John Knox Press 2364:, amongst whom the name of 2250:, by Amadeus Bajocensis in 1654:Language as Symbolic Action 299:Branch of pastoral theology 10: 3653: 3415:(Kirchenlex., pp. 201-202) 3131:www.jewishencyclopedia.com 2857:; and to the testimony of 2773:Laurentius a Villavicentio 2614:De institutione clericorum 236: 3530:Neale, "Mediæval Sermons" 2957:Oxford English Dictionary 2508:genera medium / delectare 2482:(learning by heart), and 2266:Conférences in Notre-Dame 2256:De Verbi Dei Prædicatione 1950:Cæsarius, Bishop of Arles 1564:De Optimo Genere Oratorum 494:destruction of the temple 3533:Alistair Stewart-Sykes, 2621:Guibert, Abbot of Nogent 2560:De disciplina christiana 2512:genera grande / flectere 2286:, who, for a time, with 2201:Notable French preachers 3548:(1873); and DP Kidder, 3497:Institutionum divinarum 3485:Institutionum divinarum 3244:. p. 64–65. 2962:Oxford University Press 2940:Encyclopædia Britannica 2640:Cæsarius of Heisterbach 2619:In the twelfth century 2209:Jacques-Bénigne Bossuet 1504:De Sophisticis Elenchis 456:(in office 352-366) to 3560:De doctrina christiana 3550:Treatise on homiletics 3375:De doctrina christiana 2975:Reu, M. (2009-07-01). 2815:Among the Dominicans, 2644:Conrad of Brundelsheim 2431:De doctrina christiana 2429: 2333:excluding the other. 2329: 2319:Bishop Patrick McGrath 2210: 2092: 2079: 1990: 1963:Council of Arles (813) 1624:De doctrina Christiana 1614:Dialogus de oratoribus 1534:Rhetorica ad Herennium 760:Captatio benevolentiae 605: 515:Early Christian church 504:, forming part of the 424: 413:St Paul preaching his 354:. For example, Jesus' 220: 3632:Christian terminology 3594:Catholic Encyclopedia 3556:Woo, B. Hoon (2013). 3537:, Leiden: Brill, 2001 3406:(III, Q. lxvii, a. 2) 3371:Woo, B. Hoon (2013). 3286:Digby, op. cit., 159. 3080:Catholic Encyclopedia 2810:Archbishop of Bourges 2604:In the ninth century 2504:genera tenue / docere 2327:Palo Alto, California 2317: 2208: 2120:Scholastic philosophy 2084: 2050: 1988: 1792:Communication studies 1634:De vulgari eloquentia 1494:Rhetoric to Alexander 556: 412: 305:Catholic Encyclopedia 287:The formation of the 208: 153:by rewriting it in a 3361:, Vatican City, 2014 3234:Old, Hughes Oliphant 3202:Old, Hughes Oliphant 2892:, his sermon on the 2871:Gregory of Nazianzus 586:Gregory of Nazianzus 405:Missionary preaching 258:, or more simply, a 3440:Dublin : Duffy 3359:Homiletic Directory 2767:docere et commovere 2691:modus antiquissimus 2612:, wrote a treatise 2610:Archbishop of Mainz 2455:, changing them to 2391:Homiletic Directory 2373:Homiletic Directory 2276:Notre-Dame in Paris 1797:Composition studies 1728:Health and medicine 1594:Institutio Oratoria 801:Eloquentia perfecta 610:Decline in the West 531:, but now with the 356:Sermon on the Mount 217:Carl Heinrich Bloch 212:Sermon on the Mount 3637:Practical theology 3606:The American Rabbi 3335:(Sess. V, cap. ii) 3240:. Louisville, KY: 3208:. Louisville, KY: 2934:"Homiletics"  2875:Augustine of Hippo 2827:Francis Panigarola 2781:Claudius Acquaviva 2731:Desiderius Erasmus 2703:Jerome Dungersheym 2582:Hugh of St. Victor 2343:Cyril of Jerusalem 2330: 2280:Revolution of 1830 2211: 2093: 2067:Omnium retributio 1991: 1882:Terministic screen 1664:A General Rhetoric 1194:Resignation speech 731:Studia humanitatis 713:Byzantine rhetoric 560:Augustine of Hippo 425: 391:Paul the Apostle's 366:) is ministerial. 221: 3523:978-954-92940-4-0 3519:978-973-1794-92-1 3473:Adversus Nationes 3444:Alphonsus Liguori 3151:"Course of Study" 2988:978-1-7252-2038-6 2842:Guglielmo Audisio 2838:pastoral theology 2817:Alexander Natalis 2798:Alphonsus Liguori 2783:, General of the 2723:Johannes Reuchlin 2717:Humanist writings 2699:modus subalternus 2593:Gregory the Great 2399:Pope Benedict XVI 2088:Preaching before 2086:Francis of Assisi 2046: 2045: 2038: 2012:used on Knowledge 2010:encyclopedic tone 1954:Gregory the Great 1930: 1929: 1857:Rogerian argument 1604:Panegyrici Latini 696:The age of Cicero 578:accensis lucernis 225:religious studies 203: 202: 195: 185: 184: 177: 139:This article may 124: 123: 116: 90:used on Knowledge 88:encyclopedic tone 68: 16:(Redirected from 3644: 3627:Christian genres 3573: 3500: 3494: 3488: 3482: 3476: 3470: 3464: 3461: 3455: 3452: 3446: 3431: 3425: 3422: 3416: 3413: 3407: 3404: 3398: 3395: 3389: 3388: 3368: 3362: 3355: 3346: 3342: 3336: 3333: 3327: 3320: 3314: 3311: 3305: 3302: 3296: 3293: 3287: 3284: 3278: 3275: 3269: 3262: 3256: 3255: 3230: 3224: 3223: 3198: 3189: 3188: 3186: 3185: 3171: 3165: 3164: 3162: 3161: 3147: 3141: 3140: 3138: 3137: 3123: 3112: 3109: 3103: 3100: 3094: 3091: 3085: 3084: 3066: 3065: 3060: 2993: 2992: 2972: 2966: 2965: 2960:(1st ed.). 2951: 2945: 2944: 2936: 2925: 2802:Francis de Sales 2763:Bishop of Verona 2759:Charles Borromeo 2648:General superior 2586:François Fénelon 2434: 2395:Synod of Bishops 2355:Charles Borromeo 2278:, following the 2174:Council of Trent 2077: 2041: 2034: 2030: 2027: 2021: 2020:for suggestions. 2016:See Knowledge's 2001: 2000: 1993: 1967:Council of Mainz 1922: 1915: 1908: 1822:List of speeches 1669: 1659: 1649: 1639: 1629: 1619: 1609: 1599: 1589: 1579: 1569: 1559: 1549: 1539: 1529: 1519: 1509: 1499: 1489: 1479: 1469: 1273:Neo-Aristotelian 840:Figure of speech 701:Second Sophistic 637: 614: 613: 603: 590:Otto Bardenhewer 416:Areopagus sermon 238: 219:, Danish painter 198: 191: 180: 173: 169: 166: 160: 156:balanced fashion 134: 133: 126: 119: 112: 108: 105: 99: 98:for suggestions. 94:See Knowledge's 79: 78: 71: 60: 38: 37: 30: 21: 3652: 3651: 3647: 3646: 3645: 3643: 3642: 3641: 3612: 3611: 3580: 3509: 3507:Further reading 3504: 3503: 3495: 3491: 3483: 3479: 3471: 3467: 3462: 3458: 3453: 3449: 3432: 3428: 3423: 3419: 3414: 3410: 3405: 3401: 3396: 3392: 3369: 3365: 3356: 3349: 3343: 3339: 3334: 3330: 3321: 3317: 3312: 3308: 3303: 3299: 3294: 3290: 3285: 3281: 3276: 3272: 3263: 3259: 3252: 3231: 3227: 3220: 3199: 3192: 3183: 3181: 3173: 3172: 3168: 3159: 3157: 3149: 3148: 3144: 3135: 3133: 3125: 3124: 3115: 3110: 3106: 3101: 3097: 3092: 3088: 3063: 3061: 2996: 2989: 2973: 2969: 2952: 2948: 2926: 2915: 2910: 2883:John Chrysostom 2850: 2831:Johannes a Jesu 2794:Vincent de Paul 2743:Luis de Granada 2719: 2672: 2656:Albertus Magnus 2632: 2421:peri Hierosynes 2417:John Chrysostom 2412: 2407: 2375: 2312: 2268: 2203: 2183: 2181:Early Modernity 2162:Pierre Batiffol 2154: 2078: 2075: 2069: 2066: 2064: 2062: 2060: 2058: 2042: 2031: 2025: 2022: 2015: 2006:This section's 2002: 1998: 1983: 1958:Synod of Trullo 1926: 1897: 1896: 1842:Public rhetoric 1780: 1779: 1770: 1769: 1718:Native American 1683: 1682: 1673: 1672: 1667: 1657: 1647: 1637: 1627: 1617: 1607: 1597: 1587: 1577: 1567: 1557: 1547: 1537: 1527: 1517: 1507: 1497: 1487: 1477: 1467: 1458: 1457: 1448: 1447: 1288: 1287: 1278: 1277: 1221: 1220: 1209: 1208: 1099:Funeral oration 1089:Farewell speech 1046:Socratic method 1002: 1001: 992: 991: 754: 753: 744: 743: 649: 648: 612: 604: 601: 564:John Chrysostom 549:John Chrysostom 525:Christian Bible 517: 474: 407: 332: 301: 293:Yale University 270: 199: 188: 187: 186: 181: 170: 164: 161: 151:help improve it 148: 135: 131: 120: 109: 103: 100: 93: 84:This article's 80: 76: 39: 35: 28: 23: 22: 15: 12: 11: 5: 3650: 3640: 3639: 3634: 3629: 3624: 3610: 3609: 3603: 3598: 3586: 3579: 3578:External links 3576: 3575: 3574: 3553: 3538: 3531: 3528: 3525: 3508: 3505: 3502: 3501: 3489: 3477: 3465: 3456: 3447: 3426: 3417: 3408: 3399: 3390: 3363: 3347: 3337: 3328: 3315: 3306: 3297: 3288: 3279: 3270: 3257: 3251:978-0664225797 3250: 3225: 3219:978-0664225797 3218: 3212:. p. 64. 3190: 3179:Hebrew College 3166: 3142: 3113: 3104: 3095: 3086: 2994: 2987: 2967: 2946: 2931:, ed. 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725:Renaissance 708:Middle Ages 582:Constantine 442:Cassiodorus 360:Last Supper 351:ministerium 344:magisterium 268:Explanation 240:homilētikós 165:August 2017 104:August 2013 3622:Homiletics 3616:Categories 3589:Homiletics 3542:WG Blaikie 3499:, V, c. i, 3442:(1882) by 3387:: 110–112. 3184:2020-09-21 3160:2020-09-21 3136:2020-09-19 3075:Homiletics 2908:References 2867:Lactantius 2824:Franciscan 2739:Quintilian 2652:Dominicans 2542:4.28.61). 2472:dispositio 2449:eloquentia 2347:Clement XI 2284:Lacordaire 2223:Bourdaloue 2187:Ignaz Wurz 2141:Bourdaloue 2133:De Quincey 1748:Technology 1738:Procedural 1558:(c. 50 BC) 1544:De Oratore 1408:Quintilian 1403:Protagoras 1258:Metaphoric 1182:Propaganda 1065:Epideictic 979:Sotto voce 933:Persuasion 928:Operations 870:Dispositio 766:Chironomia 537:lectionary 529:synagogues 458:Marcellina 446:Xystus III 399:charismata 393:sermon in 379:Mark 16:15 364:John 14–16 313:Karl Barth 291:course at 237:ὁμιλητικός 229:homiletics 50:improve it 3572:: 97–117. 3326:, p. 230) 3268:, p. 290) 3266:Patrology 2898:Demetrius 2894:Areopagus 2869:, and to 2751:Demetrius 2747:Aristotle 2445:sapientia 2425:Augustine 2321:giving a 2227:Massillon 2167:Iphigenia 2145:Massillon 1971:suo marte 1862:Seduction 1693:Cognitive 1681:Subfields 1608:(100–400) 1363:Isocrates 1303:Augustine 1293:Aristotle 1268:Narrative 1218:Criticism 1163:Philippic 1077:Panegyric 1060:Elocution 1041:Dialectic 961:Situation 822:Facilitas 816:Enthymeme 795:Eloquence 777:Delectare 434:extempore 383:Mark 3:14 252:preaching 56:talk page 18:Homiletic 3236:(2002). 3204:(2002). 2902:On Style 2863:Arnobius 2555:Sermones 2551:Epistula 2476:elocutio 2468:inventio 2379:Holy See 2362:Paulists 2239:exordium 2215:Voltaire 2101:mystical 2074:—  1934:Arianism 1733:Pedagogy 1713:Feminist 1484:Rhetoric 1474:Phaedrus 1468:(380 BC) 1418:Richards 1388:Perelman 1236:Pentadic 1231:Dramatic 1175:Suasoria 1153:Diatribe 1094:Forensic 1071:Encomium 1036:Demagogy 905:Imitatio 877:Elocutio 863:Inventio 833:Informal 752:Concepts 679:Sophists 674:Calliope 664:Atticism 659:Asianism 627:Rhetoric 619:a series 617:Part of 600:—  450:Pope Leo 428:true of 387:Luke 9:2 339:apostles 317:rhetoric 278:homilies 261:preacher 256:homilist 248:rhetoric 3597:article 3552:(1864). 3238:Worship 3206:Worship 3071::  2964:. 1933. 2859:Cyprian 2785:Jesuits 2755:Valerio 2650:of the 2599:Hincmar 2480:memoria 2246:in his 2219:Bossuet 2158:Erasmus 2129:Fénelon 1778:Related 1753:Therapy 1743:Science 1708:Digital 1588:(c. 50) 1578:(46 BC) 1568:(46 BC) 1548:(55 BC) 1538:(80 BC) 1528:(84 BC) 1464:Gorgias 1433:Toulmin 1428:Tacitus 1378:McLuhan 1353:Gorgias 1348:Erasmus 1343:Derrida 1308:Bakhtin 1298:Aspasia 1263:Mimesis 1226:Cluster 1158:Eristic 1148:Polemic 1143:Oratory 1121:Lecture 884:Memoria 828:Fallacy 771:Decorum 718:Trivium 646:History 502:Midrash 490:Aramaic 462:Ambrose 438:Sozomen 421:Raphael 371:parable 274:sermons 244:homilos 242:, from 149:Please 3517:  3248:  3216:  2985:  2879:Jerome 2729:) and 2441:Cicero 2339:Pius X 2323:homily 2235:Racine 2225:, and 2137:Newman 1975:patois 1837:Pistis 1832:Orator 1758:Visual 1668:(1970) 1658:(1966) 1648:(1521) 1638:(1305) 1574:Orator 1514:Topics 1443:Weaver 1373:Lysias 1368:Lucian 1358:Hobbes 1333:de Man 1328:Cicero 1126:Public 1109:Sermon 1084:Eulogy 1012:Debate 1000:Genres 946:Pathos 912:Kairos 899:Hypsos 845:Scheme 810:Eunoia 790:Device 784:Docere 595:Gibbon 568:Origen 541:Origen 506:Talmud 486:Hebrew 423:, 1515 324:homily 2679:Summa 1628:(426) 1618:(102) 1456:Works 1423:Smith 1413:Ramus 1398:Plato 1393:Pizan 1323:Burke 1313:Booth 1248:Genre 1243:Frame 986:Topos 971:Grand 966:Style 953:Logos 939:Ethos 923:Modes 850:Trope 573:Arian 498:Bible 482:Torah 335:Jesus 141:lend 3515:ISBN 3246:ISBN 3214:ISBN 2983:ISBN 2890:e.g. 2881:and 2855:Paul 2800:and 2349:and 2169:." 1802:Doxa 1598:(95) 1438:Vico 1187:Spin 562:and 478:Ezra 311:and 303:The 280:and 209:The 2769:). 2576:DDC 2571:DDC 2547:DDC 2540:DDC 2536:DDC 2532:DDC 2528:DDC 2523:DDC 2519:DDC 2500:DDC 2496:DDC 2492:DDC 2488:DDC 2464:DDC 2437:DDC 2427:'s 2325:in 2274:in 1877:TED 1723:New 1383:Ong 401:. 223:In 215:by 3618:: 3591:- 3570:17 3568:. 3564:. 3544:, 3521:, 3438:, 3385:17 3383:. 3379:. 3350:^ 3193:^ 3177:. 3153:. 3129:. 3116:^ 2997:^ 2937:. 2916:^ 2900:, 2877:, 2873:, 2865:, 2861:, 2833:. 2812:. 2808:, 2796:, 2749:, 2569:; 2510:; 2506:; 2401:. 2262:. 2221:, 1944:, 1940:, 1936:, 621:on 508:. 385:, 381:, 377:, 326:. 276:, 264:. 235:: 227:, 59:. 3562:" 3487:. 3475:. 3377:" 3322:( 3264:( 3254:. 3222:. 3187:. 3163:. 3139:. 2991:. 2733:( 2725:( 2526:( 2435:( 2193:( 2039:) 2033:( 2028:) 2024:( 2014:. 1921:e 1914:t 1907:v 362:( 346:. 231:( 196:) 190:( 178:) 172:( 167:) 163:( 147:. 117:) 111:( 106:) 102:( 92:. 66:) 62:( 20:)

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Sermon on the Mount
Carl Heinrich Bloch
religious studies
Ancient Greek
rhetoric
preaching
preacher
sermons
homilies
catechetical
Lyman Beecher
Yale University
John Broadus
Karl Barth
rhetoric
homily
Jesus

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