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136-483: The Pulpit Commentary is a homiletic commentary on the Bible first published between 1880 and 1919 and created under the direction of Rev. Joseph S. Exell and Henry Donald Maurice Spence-Jones . It consists of 23 volumes with 22,000 pages and 95,000 entries, and was written over a 30-year period with 100 contributors. Rev. Joseph S. Exell M.A. served as the editor of Clerical World , The Homiletical Quarterly and

272-580: A Mass and an Office composed for his feast day , which he set at 14 April, one day after the date of his death as indicated in the Martyrology of Florus; but since this date quite often falls within the main Paschal celebrations, the feast was moved in 1968 to 1 June, the date on which he has been celebrated in the Byzantine Rite since at least the 9th century. Justin is remembered in

408-475: A Platonist thinker who had recently settled in his city. Some time afterwards, he chanced upon an old man, possibly a Syrian Christian, in the vicinity of the seashore, who engaged him in a dialogue about God and spoke of the testimony of the prophets as being more reliable than the reasoning of philosophers. There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by

544-562: A belief system that would afford theological and metaphysical inspiration to their young pupil. He says he tried first the school of a Stoic philosopher, who was unable to explain God's being to him. He then attended a Peripatetic philosopher but was put off because the philosopher was too eager for his fee. Then he went to hear a Pythagorean philosopher who demanded that he first learn music, astronomy, and geometry, which he did not wish to do. Subsequently, he adopted Platonism after encountering

680-544: A collection of sayings for exposition purposes has been disputed by scholar Arthur Bellinzoni . The question of whether the harmonized gospel materials found in Justin's writings came from a preexisting gospel harmony or were assembled as part of an integral process of creating scriptural prooftexts is an ongoing subject of scholarly investigation. The following excerpt from 1 Apol . 33:1,4–5 (partial parallel in Dial . 84) on

816-537: A good example of all sermons. The manner of life can be an eloquent sermon ( copia dicendi, forma vivendi ; DDC 4.29.61). In most of the cases, it seems to be true that the sermon of a preacher cannot be better than his or her life, but vice versa seems also to be true: the sermon cannot be worse than the preacher’s life. The more a preacher endeavors after humility, discipline, and love, the better his or her sermon becomes. And now these three are always necessary for all Christian teachers: humility, discipline, and love. But

952-666: 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. 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 Erasmus , was: "Back to Cicero and Quintilian." Erasmus on visiting Rome exclaimed: "Quam mellitas eruditorum hominum confabulationes, quot mundi lumina." Pierre Batiffol says: "One Good Friday, preaching before

1088-520: 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 Arian controversy. A custom springing from this had spread to the north of Africa; but Valerius, Bishop of Hippo, broke through it, and had St. Augustine, as yet

1224-557: A legitimate impediment; and ordered that they were to preach in person in their own church, or, if impeded, through others; and, in other churches, through pastors or other representatives. In the eighteenth century, the Austrian Jesuit Ignaz Wurz was often considered the standard author; he taught at the University of Vienna and his Anleitung zur geistlichen Beredsamkeit ( Ministers' manual for eloquence )

1360-462: A major issue in homiletic theory since the mid-20th century. The first form of preaching was largely the homily . Jesus preached and commissioned his apostles 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 magisterium . Ministerial sermons are given to those already part of

1496-622: A millennium, and generally in the Christian eschatology . Opposition to Judaism was common among church leaders in his day; however, Justin Martyr was hostile towards Jewry and regarded Jews as an accursed people. His anti-Judaic polemics have been cited as an origin of Christian antisemitism. However his views elaborated in the Dialogue with Trypho were tame compared to those of John Chrysostom and others. Justin, like others, thought that

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1632-543: A new stimulus. In the United States, particularly, this form of religious activity has flourished; and the Paulists , amongst whom the name of Isaac Hecker is deserving of special mention, are to be mainly identified with the revival. Special facilities are afforded at the central institute of the organization for the training of those who are to impart catechetical instruction, and the non-controversial principles of

1768-506: A noble family in possession of his remains sent them in 1873 to a priest in Baltimore for safekeeping. They were displayed in St. Mary's Church for a period of time before they were again locked away for safekeeping. The remains were rediscovered and given a proper burial at St. Mary's, with Vatican approval, in 1989. It is now asserted that the bones were of St. Justin of the third century who

1904-550: A philosopher and a martyr and the earliest antagonist of heretics . Hippolytus and Methodius of Olympus also mention or quote him. Eusebius of Caesarea deals with him at some length, and names the following works: Eusebius implies that other works were in circulation; from St Irenaeus he knows of the apology "Against Marcion," and from Justin's "Apology" of a "Refutation of all Heresies". St Epiphanius and St Jerome mention Justin. Rufinus borrows from his Latin original of Hadrian 's letter. After Rufinus, Justin

2040-628: A place as it did in the Greek Church." Preaching as a regular part of worship services in Judaism can be traced back to the time of Ezra , who instituted the custom of reading a portion of the Torah , written in Hebrew , and then paraphrasing or explaining it in the vernacular, which at the time was Aramaic . This tradition was well established by the fourth century BCE. After the destruction of

2176-550: A priest, to preach before him, because he himself was unable to do so with facility in the Latin language – "cum non satis expedite Latino sermone concionari posset". This was against the custom of the place, as Possidius relates; but Valerius justified his action by an appeal to the East – "in orientalibus ecclesiis id ex more fieri sciens". Even during the time of the prohibition in Alexandria, priests from Socrates and Sozomen, interpreted

2312-555: A private discourse. And the reason for this he attributes to the stress of persecution. Neander (I, 420, note) says of Sozomen's statement: "The remark could not extend to the early times; but suppose it did, it meant that the sermon was only secondary. Or the fact may have been that this Eastern writer was deceived by false accounts from the West, or it may have been that the sermon in the Western Church did not occupy so important

2448-693: A reading from the Law, Prophets, Epistles, and Gospels were read in that order, followed by a sermon. John Chrysostom is recognized as one of the greatest preachers of this age. His sermons begin with exegesis, followed by application to practical problems. According to the Catholic Encyclopedia: The office of preaching belonged to bishops, and priests preached only with their permission. Even two such distinguished men as Augustine of Hippo and John Chrysostom preached, as priests, only when commissioned by their respective bishops. Origen as

2584-722: A return to the simplicity of style of the Church Fathers . The next important era is the so-called conférences in Notre-Dame in Paris , following the Revolution of 1830 . The most prominent name identified with this new style of preaching was that of the Dominican Lacordaire , who, for a time, with Montalembert , was associate editor with de Lamennais of "L'Avenir". This new style of preaching discarded

2720-499: 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. 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 Arianism , Nestorianism , Eutychianism , Macedonianism , and other heresies. But still preaching

2856-431: A systematic treatise on homiletics entitled "Rhetorica Ecclesiastica" (1575), in which he points out the difference between profane and sacred eloquence and emphasizes the two principal objects of the preacher, to teach and to move ( docere et commovere ). Laurentius a Villavicentio , in his work "De formandis sacris concionibus" (1565), disapproves of transferring the ancient modes of speaking to preaching. He would treat

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2992-701: A thorough Hellene, while Semisch and Otto defend him from this charge. In opposition to the school of Ferdinand Christian Baur , who considered him a Jewish Christian, Albrecht Ritschl has argued that it was precisely because he was a Gentile Christian that he did not fully understand the Old Testament foundation of Paul's teaching, and explained in this way the modified character of his Paulinism and his legal mode of thought. Engelhardt has attempted to extend this line of treatment to Justin's entire theology, and to show that his conceptions of God, of free will and righteousness, of redemption, grace, and merit prove

3128-452: Is a time when all the audience meets God the Truth, and through that time they can understand the truth of God more fully. Prayer is a major means of grace in knowing God. Augustine says that love is the most important discipline in Christian life in his sermon, De disciplina christiana . If one adds another to Christian discipline besides love, prayer will come first. The preacher should be

3264-480: Is also relevant. Gregory the Great 's "Liber regulæ pastoralis" is still extant, but is inferior to Augustine's; it is rather a treatise on pastoral theology than on homiletics. Hincmar says that a copy used to be given to bishops at their consecration. In the ninth century Rabanus Maurus (died 856), Archbishop of Mainz , wrote a treatise De institutione clericorum , in which he depends much on Augustine. In

3400-453: Is commonly assumed to have taken place at Ephesus though it may have occurred anywhere on the road from Syria Palestina to Rome. He then adopted the dress of a philosopher himself and traveled about teaching. During the reign of Antoninus Pius (138–161), he arrived in Rome and started his own school. Tatian was one of his pupils. In the reign of Marcus Aurelius , after disputing with

3536-520: Is dependent on Tatian; Von Harnack placed it between 180 and 240. After this medieval period in which no authentic works of Justin Martyr were in widespread circulation, a single codex containing the complete works of Justin Martyr was discovered and purchased by Guillaume Pellicier , c.  1540 in Venice. Pellicier sent it to the Bibliothèque nationale de France where it remains today under

3672-621: Is dependent upon Clement of Alexandria , and was assigned by Pierre Batiffol to the Novatian Bishop Sisinnius ( c.  400 ). The extant work under the title "On the Sovereignty of God" does not correspond with Eusebius' description of it, though Adolf von Harnack regarded it as still possibly Justin's, and at least of the 2nd century. The author of the smaller treatise To the Greeks cannot be Justin, because he

3808-441: Is not lacking for it. Another fragment takes up the positive proof of the resurrection, adducing that of Christ and of those whom he recalled to life. In yet another fragment the resurrection is shown to be that of what has gone down, i.e., the body; the knowledge concerning it is the new doctrine, in contrast to that of the old philosophers. The doctrine follows from the command to keep the body in moral purity. The authenticity of

3944-436: Is prayer. Augustine advises to be a prayer before being a preacher. Preachers should pray before and after his sermon ( DDC 3.37.56; 4.15.32; 4.17.34; 4.30.63). Augustine himself was a good model of this practice. Before the preaching, he invited the congregation to pray ( Epistula 29). After the sermon he also prayed ( Sermones 153.1). For Augustine’s homiletics, the time of prayer is the most precious time, because that time

4080-574: Is probably not due to him. There is a monograph quoted by Hartwig which is interesting for the classification of the forms of sermon: modus antiquissimus , i. e. postillatio, which is purely the exegetic homily; modus modernus, the thematic style; modus antiquus , a sermon on the Biblical text; and modus subalternus , a mixture of homiletic and text sermon. Jerome Dungersheym wrote a tract De modo discendi et docendi ad populum sacra seu de modo prædicandi (1513). He treats of his subject on three points:

4216-506: 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

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4352-596: Is the new law for all men. Justin's dialogue with Trypho is unique in that he provides information on tensions between Jewish and Gentile believers in Jesus of the second century (Dial. 47:2–3) and in acknowledging the existence of a range, and a variety, of attitudes toward the beliefs and traditions of the Jewish believers in Jesus. The treatise On the Resurrection exists in extensive fragments that are preserved in

4488-523: Is to say, they should pursue wisdom more than knowledge ( DDC 4.5.7). The best is the combination of wisdom and eloquence as seen in the Pauline letters and prophetic writings ( DDC 4.6.9-4.7.21). Yet, he does not praise eloquence itself; rather he prefers a concrete proclamation than a showing off of rhetorical technique ( DDC 4.7.14-15). It is truth, not rhetoric, that preachers try to deliver ( DDC 4.28.61). The most significant practice and discipline

4624-610: Is too close to be anything but a conscious following of the Greek. The Against Marcion is lost, as is the Refutation of all Heresies to which Justin himself refers in Apology , i. 26; Hegesippus , besides perhaps Irenaeus and Tertullian, seems to have used it. Flacius discovered "blemishes" in Justin's theology, which he attributed to the influence of pagan philosophers; and in modern times Semler and S.G. Lange have made him out

4760-807: Is venerated as a saint by the Catholic Church , the Eastern Orthodox Church , the Oriental Orthodox Churches , Lutheran Churches , and in Anglicanism . Justin Martyr was born c.  AD 90–100 , into a Greek family, at Flavia Neapolis (today Nablus ) near the ancient biblical city of Shechem , in Samaria . He knew little or no Hebrew and Aramaic , and had only a passing acquaintance with Judaism . His family may have been pagan, since he

4896-528: Is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them... But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom. Moved by the aged man's argument, Justin renounced both his former religious faith and his philosophical background, choosing instead to re-dedicate his life to

5032-589: The Book of Revelation directly, yet he clearly refers to it, naming John as its author ( Dial . 81.4 "Moreover also among us a man named John, one of the apostles of Christ, prophesied in a revelation made to him that those who have believed on our Christ will spend a thousand years in Jerusalem; and that hereafter the general and, in short, the eternal resurrection and judgment of all will likewise take place"). Scholar Brooke Foss Westcott notes that this reference to

5168-806: The Church of England with a Lesser Festival on 1 June. The church of St. John the Baptist in Sacrofano , a few miles north of Rome, claims to have his relics. The Church of the Jesuits in Valletta, Malta, founded by papal decree in 1592 also boasts relics of this second century Saint. A case is also made that the relics of St. Justin are buried in Annapolis, Maryland. During a period of unrest in Italy,

5304-515: The Dialogue of Jason and Papiscus , illustrate the use of gospel narratives and sayings of Jesus in a testimony source and how Justin has adopted these "memoirs of the apostles" for his own purposes. And then, when Jesus had come to the river Jordan where John was baptizing , and when Jesus came down into the water, a fire was even kindled in the Jordan, and when He was rising up from the water,

5440-602: The First Apology and parallel passages in the Dialogue as a "kerygma source". A second source, which was used only in the Dialogue , may be identical to a lost dialogue attributed to Aristo of Pella on the divine nature of the Messiah , the Dialogue of Jason and Papiscus (c. 140). Justin brings in biblical quotes verbatim from these sources, and he often appears to be paraphrasing his sources very closely, even in his interpretive remarks. Justin occasionally uses

5576-516: The Gospel of John is uncertain. One possible reference to John is a saying that is quoted in the context of a description of Christian baptism ( 1 Apol . 61.4 – "Unless you are reborn, you cannot enter into the kingdom of heaven."). However, Koester contends that Justin obtained this saying from a baptismal liturgy rather than a written gospel. Justin's possible knowledge of John's gospel may be suggested by verbal similarities to John 3:4 directly after

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5712-489: The Messiah . However, the law, while containing commandments intended to promote the true fear of God, had other prescriptions of a purely pedagogic nature, which necessarily ceased when Christ, their end, appeared; of such temporary and merely relative regulations were circumcision , animal sacrifices, the Sabbath , and the laws as to food. Through Christ, the abiding law of God has been fully proclaimed. In his character, as

5848-647: The Monthly Interpreter . Exell was also the editor for several other large commentary sets like The Men of the Bible , The Preacher's Homiletic Library and The Biblical Illustrator . Henry Donald Maurice Spence-Jones was the Vicar and Rural Dean of St. Pancras, London and the principal of Gloucester Theological College . This article about a book on biblical studies is a stub . You can help Misplaced Pages by expanding it . Homiletic Homiletics,

5984-598: The New Testament writings added, except that in Christian churches the same person who read the scripture also explained it and there was no set lectionary of readings. Origen , 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 evangelistic . By the fourth century, a system had developed where

6120-459: The Sacra parallela . The fragments begin with the assertion that the truth, and God the author of truth, need no witness, but that as a concession to the weakness of men it is necessary to give arguments to convince those who gainsay it. It is then shown, after a denial of unfounded deductions, that the resurrection of the body is neither impossible nor unworthy of God, and that the evidence of prophecy

6256-584: The Synoptic Gospels should be understood as referring to a written biography such as the Memorabilia of Xenophon because they preserve the authentic teachings of Jesus. However, scholar Helmut Koester has pointed out the Latin title "Memorabilia" was not applied to Xenophon's work until the Middle Ages, and it is more likely apomnemoneumata was used to describe the oral transmission of

6392-494: The annunciation and virgin birth of Jesus shows how Justin used harmonized gospel verses from Matthew and Luke to provide a scriptural proof of the messiahship of Jesus based on fulfillment of the prophecy of Isaiah 7:14 . And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: 'Behold, the virgin will conceive in the womb and bear a son, and they will say in his name, God with us' (Mt 1:23). ...the power of God, coming down upon

6528-409: The cynic philosopher Crescens , he was denounced by the latter to the authorities, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV 16.7–8). Justin was tried, together with six friends (two of them slaves educated by him; Euelpistus and Hierax), by the urban prefect Junius Rusticus , and was beheaded . Though the precise year of his death is uncertain, it can reasonably be dated by

6664-607: The parable . His commission to his Apostles included both missionary and ministerial sermoning. For examples of missionary sermoning, see Matthew 28:19 , Mark 16:15 , Mark 3:14 , Luke 9:2 For examples of ministerial sermoning, see Paul the Apostle's sermon in Acts 20:7–11 . 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 charismata . In missionary preaching

6800-616: The "Summa de arte prædicatoriâ" by Alain de Lille , which defines preaching: "Manifesta et publica instructio morum et fidei, informationi hominum deserviens, ex rationum semitâ et auctoritatum fonte proveniens". He lays stress on explanation and use of Scripture and recommends the preacher to insert verba commotiva. The remarks of Cæsarius of Heisterbach (died 1240) have been collected by Cruel; his sermons display skill in construction and considerable oratorical power. Conrad of Brundelsheim (died 1321), whose sermons have come down to us under his cognomen of "Brother Sock" (Sermones Fratris Socci),

6936-452: The "true religion" that predated Christianity, that the "seeds of Christianity" (manifestations of the Logos acting in history) actually predated Christ's incarnation . This notion allows him to claim many historical Greek philosophers (including Socrates and Plato ), in whose works he was well studied, as unknowing Christians . Justin was martyred , along with some of his students, and

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7072-486: The Catholic Encyclopedia: It has been commonly said by non-Catholic writers that there was little or no preaching during that time. So popular was preaching, and so deep the interest taken in it, that preachers commonly found it necessary to travel by night, lest their departure should be prevented. It is only in a treatise on the history of preaching that justice could be done this period. The reader

7208-537: The Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them

7344-741: The Dominicans, Alexander Natalis wrote "Institutio concionantium tripartita" (Paris, 1702). In the "Rhetorica ecclesiastica" (1627) of Jacobus de Graffiis is contained a symposium of the instructions on preaching by the Franciscan Francis Panigarola , the Jesuit Francis Borgia and the Carmelite Johannes a Jesu . The "Dialogues" of Fénelon, the works of Blaise Gisbert, Amadeus Bajocensis and Guido ab Angelis have already been referred to. In

7480-465: The Gospel of Matthew directly as a source for Old Testament prophecies to supplement his testimony sources. However, the fulfillment quotations from these sources most often appear to be harmonizations of the gospels of Matthew and Luke. Koester suggests that Justin had composed an early harmony along the lines of his pupil Tatian 's Diatesseron . However, the existence of a harmony independent of

7616-659: The Greek philosophers had derived, if not borrowed, the most essential elements of truth found in their teaching from the Old Testament . But at the same time he adopted the Stoic doctrine of the "seminal word," and so philosophy was to him an operation of the Word—in fact, through his identification of the Word with Christ , it was brought into immediate connection with him. Thus he does not hesitate to declare that Socrates and Heraclitus were Christians ( Apol. , i. 46, ii. 10). His aim

7752-636: The Philosopher , was an early Christian apologist and philosopher . Most of his works are lost, but two apologies and a dialogue did survive. The First Apology , his most well-known text, passionately defends the morality of the Christian life, and provides various ethical and philosophical arguments to convince the Roman emperor Antoninus Pius to abandon the persecution of the Church. Further, he also indicates, as St. Augustine would later, regarding

7888-670: The Scriptures publicly in Cæsarea, in Cappadocia, and in Cyprus, candles being lighted the while – accensis lucernis . As soon as the Church received freedom under Constantine , preaching developed very much, at least in external form. Then for the first time, if, perhaps, we except St. Cyprian, the art of oratory was applied to preaching, especially by St. Gregory of Nazianzus , the most florid of Cappadocia's triumvirate of genius. He

8024-430: 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 patois , understood by

8160-432: The Sermon on the Mount: — Magna promisimus; majora promissa sunt nobis: Servemus hæc; adspiremus ad illa. Voluptas brevis; pœna perpetua. Modica passio; gloria infinita. Multorum vocatio; paucorum electio; Omnium retributio (St. Francis, as quoted by Digby, op. cit., 159.) The preaching of the time was characterized by: Scholastic philosophy supplied an almost inexhaustible store of information; it trained

8296-445: The analytic method, resulting in divisions and subdivisions. This is the thirteenth-century method, which had its beginnings in the sermons 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 Pius X that it might be regarded as one of

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8432-399: 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 true of Justin Martyr , who, wearing his philosopher's cloak, went about for that purpose. The sermons to the faithful in

8568-410: The apostles" analogously to indicate the trustworthy recollections of the apostles found in the written record of the gospels. Justin expounded on the gospel texts as an accurate recording of the fulfillment of prophecy , which he combined with quotations of the prophets of Israel from the LXX to demonstrate a proof from prophecy of the Christian kerygma . The importance which Justin attaches to

8704-413: The apostles" and "gospels" are equivalent, and the use of the plural indicates Justin's awareness of more than one written gospel. ("The apostles in the memoirs which have come from them, which are also called gospels, have transmitted that the Lord had commanded..."). Justin may have preferred the designation "memoirs of the apostles" as a contrast to the "gospel" of his contemporary Marcion to emphasize

8840-507: The art of preaching, studies both the composition and the delivery of religious discourses. It includes all forms of preaching, including sermons , homilies and catechetical instruction. Homiletics may be further defined as the study of the analysis, classification, preparation, composition, and delivery of sermons. The formation of the Lyman Beecher course at Yale University resulted in an increased emphasis on homiletics. The published volumes of this series include information regarding

8976-454: The association are calculated to commend it to all earnestly seeking after religion. In the Roman Catholic Church, the Holy See , through the Congregation for Divine Worship and the Discipline of the Sacraments (headed as of February 2015 by Robert Sarah ), 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

9112-690: The author of the single prophetic book of the New Testament illustrates the distinction Justin made between the role of prophecy and fulfillment quotations from the gospels, as Justin does not mention any of the individual canonical gospels by name. The apologetic character of Justin's habit of thought appears again in the Acts of his martyrdom, the genuineness of which is attested by internal evidence. According to scholar Oskar Skarsaune , Justin relies on two main sources for his proofs from prophecy that probably circulated as collections of scriptural testimonies within his Christian school. He refers to Justin's primary source for demonstrating scriptural proofs in

9248-427: The belief that Jesus first came in humility, in fulfillment of prophecy, and will return in glory as the Messiah to the Gentiles . There are close literary parallels between the Christology of Justin's source and the Apocalypse of Peter . The following excerpts from the Dialogue with Trypho of the baptism ( Dial . 88:3,8) and temptation ( Dial . 103:5–6) of Jesus, which are believed to have originated from

9384-412: 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. 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. To the same period belongs

9520-579: The catalog number Parisinus graecus 450. This codex was completed on 11 September 1364 somewhere in the Byzantine Empire . The name of the scribe is unknown, although Manuel Kantakouzenos has been suggested as patron. Internal textual evidence shows that multiple older manuscripts were used to create this one, which strongly suggests that it must have originated in a major population center like Mistra , since libraries holding Justin Martyr were already rare by 1364. Other partial medieval manuscripts have been shown to be copies of this one. The editio princeps

9656-449: 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 Cyril of Jerusalem , 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"; Clement XI and Benedict XIV gave to it all

9792-400: The connections between the historical testimony of the gospels and the Old Testament prophecies which Marcion rejected. The origin of Justin's use of the name "memoirs of the apostles" as a synonym for the gospels is uncertain. Scholar David E. Aune has argued that the gospels were modeled after classical Greco-Roman biographies, and Justin's use of the term apomnemoneumata to mean all

9928-467: The discussion about the new birth ("Now, that it is impossible for those who have once been born to enter their mother's womb is manifest to all"). Justin also uses language very similar to that of John 1:20 and 1:28. Furthermore, by employing the term "memoirs of the apostles" and distinguishing them from the writings of their "followers", Justin must have been of the belief that at least two gospels were written by actual apostles. Justin does not quote from

10064-553: The dualism of both pagan and Gnostic philosophy. Justin was confident that his teaching was that of the Church at large. He knows of a division among the orthodox only on the question of the millennium and on the attitude toward the milder Jewish Christianity, which he personally is willing to tolerate as long as its professors in their turn do not interfere with the liberty of the Gentile converts; his millenarianism seems to have no connection with Judaism , but he believes firmly in

10200-500: The early ages were of the simplest kind, being merely expositions or paraphrases of the passage of scripture that was read, coupled with extempore effusions of the heart. This explains why there is little or nothing in the way of sermons or homilies surviving from that period. It also explains the strange statement made by Sozomen (Hist. Eccl., VII, xix), and by Cassiodorus in his "Tripartite History", which Duchesne apparently accepts, that no one preached at Rome. (Sozomen wrote about

10336-684: 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 us." Other principles were laid down by Blaise Gisbert in his L'Eloquence chrétienne dans l'idée et dans la pratique , by Amadeus Bajocensis in Paulus Ecclesiastes, seu Eloquentia Christiana , and by Guido ab Angelis in De Verbi Dei Prædicatione , all of which sounded

10472-418: The form, the division, and analysis of the scholastic method. The power of Lacordaire as an orator was beyond question; but the conférences , 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 Gustave Delacroix de Ravignan shared with Lacordaire the pulpit of Notre-Dame. Less eloquent men followed, and

10608-556: The formal language of intellect, is likely to be wanting from the view-point of persuasiveness, inasmuch as, from its nature, it makes for condensation rather than for amplification. The latter is the most important thing in oratory – "Summa laus eloquentiæ amplificare rem ornando." Fénelon (Second Dialogue) describes it as portrayal; De Quincey , as a holding of the thought until the mind gets time to eddy about it; Newman gives an analysis of it; his own sermons are remarkable for this quality of amplification as are those of Bourdaloue on

10744-547: The greatest of these is love. For "the goal of this command is love" (1 Tim. 1:5 cited in DDC 1.26.27; 1.35.39; 1.40.44; 4.28.61). Hugh of St. Victor (died 1141) in the Middle Ages laid down three conditions for a sermon: that it should be "holy, prudent and noble", for which, respectively, he required sanctity, knowledge and eloquence in the preacher. François Fénelon stipulated "must prove, must portray, must impress" (Second Dialogue). Augustine's work "De rudibus catechizandis"

10880-494: The harmonized gospel narratives of Matthew and Luke were part of a tradition already circulating within Justin's school that expounded on the life and work of Jesus as the Messiah and the apostolic mission. Justin then rearranged and expanded these testimonia to create his First Apology . The "kerygma source" of prooftexts (contained within 1 Apol . 31–53) is believed to have had a Two Parousias Christology, characterized by

11016-460: The history and practice of the discipline. The Catholic Encyclopedia 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 John Broadus and Karl Barth . Karl resisted this definition of the term, saying that homiletics should retain a critical distance from rhetoric . The homiletic-rhetorical relationship has been

11152-520: The ideal is sapientia with eloquentia. He adapts Cicero's ut doceat, ut delectet, ut flectat , changing them to ut veritas pateat, ut placeat, ut moveat ; and lays down these as the rules by which a sermon is to be judged. This work of Augustine was the classic one in homiletics. Augustine explains his homiletics in Book IV of DDC . He describes it practically in relation to the classical theory of oratory, which has five parts: inventio (the choice of

11288-422: The importance of preaching, and says that it belongs principally to bishops, and baptizing to priests, the latter of whom he regards as holding the place of the seventy disciples. There is a treatise entitled De arte et vero modo prædicandi attributed to him, but it is simply a compilation of his ideas about preaching that was made by another. Henry of Hesse is credited with a treatise, "De arte prædicandi", which

11424-640: The influence of the cultivated Greek pagan world of the 2nd century, dominated by the Platonic and Stoic philosophy. But he admits that Justin is a Christian in his unquestioning adherence to the Church and its faith, his unqualified recognition of the Old Testament, and his faith in Christ as the Son of God the Creator, made manifest in the flesh, crucified, and risen, through which belief he succeeds in getting away from

11560-420: 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 excluding the other. 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

11696-503: The intellectual, and those of Massillon on the intellectual-emotional side, v. g. the latter's sermon on the Prodigal Son. Philosophy, indeed, is necessary for oratory; philosophy alone does not constitute oratory, and, if too one-sided, may have an injurious effect – "Logic, therefore, so much as is useful, is to be referred to this one place with all her well-couched heads and topics, until it be time to open her contracted palm into

11832-458: The introduction to his work "Geschichte der christlich. Beredsamkeit". The first to treat of the theory of preaching was John Chrysostom , in his work "On the Priesthood" ( peri Hierosynes ). Inasmuch as this contains only reflections on preaching, Augustine 's De doctrina christiana ( DDC ) might be regarded as the first manual on the subject; its first three books deal with collecting

11968-407: The life of Jesus and quotations of the sayings of Jesus as "memoirs of the apostles " ( Greek : ἀπομνημονεύματα τῶν ἀποστόλων , romanized :  apomnêmoneúmata tôn apostólôn ) and less frequently as gospels ( Greek : εὐαγγέλιον , romanized :  euangélion ) which, Justin says, were read every Sunday in the church at Rome ( 1 Apol . 67.3 – "and the memoirs of the apostles or

12104-445: The materials for preaching, "modus inveniendi quæ intelligenda sunt", and the last with the presentation thereof, "modus proferendi quæ intellecta sunt". He goes to Cicero for rules in the latter. He makes a distinction, in which he evidently follows Cicero, between sapientia (wisdom) and eloquentia (the best expression of it). Sapientia without eloquentia will do no good; neither will eloquentia without sapientia, and it may do harm;

12240-402: 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. 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

12376-512: The more terrible universal tribunal of Our Lord and Saviour. And all the martyrs said: Do as you wish; for we are Christians, and we do not sacrifice to idols. The Prefect Rusticus read the sentence: Those who do not wish to sacrifice to the gods and to obey the emperor will be scourged and beheaded according to the laws. The holy martyrs glorifying God betook themselves to the customary place, where they were beheaded and consummated their martyrdom confessing their Saviour. In 1882, Pope Leo XIII had

12512-514: The movement, corresponding to the Catholic ministerium . For example, Jesus' Sermon on the Mount is a missionary sermon. By contrast, his discourse after the Last Supper ( John 14–16 ) is ministerial. 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

12648-528: The nature of God were meant to express his firm opinion on points of doctrine, or to speculate on these matters. Specific points Justin addressed include that the Logos is "numerically distinct from the Father" though "born of the very substance of the Father," and that "through the Word, God has made everything." Justin used the metaphor of fire to describe the Logos as spreading like a flame, rather than "dividing"

12784-436: The necessity of an organic structure. In the works of the two humanists, Johannes Reuchlin ( Liber congestorum de arte prædicandi ) and Desiderius Erasmus ( Ecclesiastes seu de ratione concionandi ), the return is marked to Cicero and Quintilian . A masterwork on the art of preaching is the "Rhetorica Sacra" (Lisbon, 1576) of Luis de Granada , for modern use rather old. The work shows an easy grasp of rhetoric, founded on

12920-735: The nineteenth century homiletics took its place as a branch of pastoral theology , and many manuals have been written thereon, for instance in German compendia by Brand, Laberenz, Zarbl, Fluck and Schüch; in Italian by Gotti and Guglielmo Audisio ; and many in French and English. Justin Martyr Justin , known posthumously as Justin Martyr ( Greek : Ἰουστῖνος ὁ Μάρτυς , romanized :  Ioustînos ho Mártys ; c.  AD 100  – c.  AD 165 ), also known as Justin

13056-597: The number the greatest was St. Chrysostom, the greatest since St. Paul, nor has he been since equalled. Even Gibbon , while not doing him justice, had to praise him; and his teacher of rhetoric, Libanius, is said to have intended John as his successor, "if the Christians had not taken him". It is a mistake, however, to imagine that 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

13192-654: The pope, the most famous orator of the Roman Court considered that he could not better praise the Sacrifice of Calvary than by relating the self-devotion of Decius and the sacrifice of Iphigenia ." This period ended shortly thereafter, dying out in the Reformation and post-Reformation period. The Council of Trent recommended preachers to turn aside from polemics; it also pronounced that the primary duty of preaching devolved on bishops, unless they were hindered by

13328-536: The position of mainstream scholarship, contends that Justin regarded the fulfillment quotations of the gospels to be equal in authority. Justin uses material from the Synoptic Gospels (Matthew, Mark, and Luke) in the composition of the First Apology and the Dialogue , either directly, as in the case of Matthew, or indirectly through the use of a gospel harmony , which may have been composed by Justin or his school. However, his use, or even knowledge, of

13464-424: The preacher, the sermon, the listeners. He lays stress on Scripture as the book of the preacher. Ulrich Surgant wrote a "Manuale Curatorum" (1508), in which he also recommends Scripture. His first book gives for material of preaching the usual order credenda, facienda, fugienda, timenda, appetenda and ends by saying: "Congrua materia prædicationis est Sacra Scriptura." He uses the figure of a tree in laying stress on

13600-512: The prefectoral term of Rusticus (who governed from 162 and 168). The martyrdom of Justin preserves the court record of the trial. The Prefect Rusticus says: Approach and sacrifice, all of you, to the gods. Justin says: No one in his right mind gives up piety for impiety. The Prefect Rusticus says: If you do not obey, you will be tortured without mercy. Justin replies: That is our desire, to be tortured for Our Lord, Jesus Christ, and so to be saved, for that will give us salvation and firm confidence at

13736-437: The principles of Aristotle , Demetrius and Cicero. He treats the usual subjects of invention, arrangement, style and delivery in easy and polished Latin. Of the same class is Didacus Stella in his "Liberdemodo concionandi" (1576). Valerio , in Italy, also wrote on the art of preaching. Another landmark on preaching are the "Instructiones Pastorum" by Charles Borromeo (1538–84). At his request Valerio, Bishop of Verona , wrote

13872-428: The redeeming acts of the life of Christ rather than upon the demonstration of the reasonableness and moral value of Christianity, though the fragmentary character of the latter works make it difficult to determine exactly to what extent this is true and how far the teaching of Irenaeus on redemption is derived from him. The 1913 Catholic Encyclopedia notes that scholars have differed on whether Justin's writings on

14008-536: 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 essent, suæ incuriosi". At the Council of Arles (813) , bishops were strongly exhorted to preach; and the Council of Mainz , in the same year, laid down that bishops should preach on Sundays and feast days either themselves ( suo marte ) or though their vicars. In

14144-418: The sayings of Jesus in early Christianity . Papias uses a similar term meaning "remembered" ( apomnemoneusen ) when describing how Mark accurately recorded the "recollections of Peter ", and Justin also uses it in reference to Peter in Dial. 106.3, followed by a quotation found only in the Gospel of Mark (Mk 3:16–17). Therefore, according to Koester, it is likely that Justin applied the name "memoirs of

14280-474: The semi-religious, semi-philosophic style was beginning to grow tiresome, when Jacques-Marie-Louis Monsabré , 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). As to preaching in the present day, we can clearly trace

14416-427: The sermons of his time. Trithemius quotes a work by Albertus Magnus , "De arte prædicandi", which is lost. Bonaventure wrote "De arte concionandi", in which he treats of divisio, distinctio, dilatatio , but deals extensively only with the first. Thomas Aquinas 's claim rests chiefly on the " Summa ", which, of course, has principally influenced preaching since, both in matter and form. He insists very strongly on

14552-480: The service of the Divine. His newfound convictions were only bolstered by the ascetic lives of the early Christians and the heroic example of the martyrs , whose piety convinced him of the moral and spiritual superiority of Christian doctrine. As a result, he thenceforth decided that the only option for him was to travel throughout the land, spreading the knowledge of Christianity as the "true philosophy." His conversion

14688-432: The spiritual training necessary for the preacher. Carolus Regius deals in his "Orator Christianus" (1613) with the whole field of homiletics under the grouping: "De concionatore"; "De concione"; "De concionantis prudentiâ et industriâ". Much is to be found in the writings of Vincent de Paul , Alphonsus Liguori and Francis de Sales , especially in his celebrated letter to André Fremiot , Archbishop of Bourges . Among

14824-689: The subject and decision of the order), dispositio (the structure of the oration), elocutio (the arrangement of words and figure of speech), memoria (learning by heart), and pronuntiatio (the delivery). He constructed this theory in four parts: the basic principles of rhetoric ( DDC 4.1.1-4.56.10), a study on the rhetoric of Scriptural texts ( DDC 4.7.11-4.11.26), an analysis of styles ( DDC 4.12.27-4.21.50), and some peculiar rules of rhetoric for sermons ( DDC 4.22.51-4.31.64). The essential part of Book IV deals with three styles of sermons ( genera tenue / docere [to teach]; genera medium / delectare [to amuse]; genera grande / flectere [to persuade]), which

14960-612: The subject, among others seminarians and those in diaconal formation, called the Homiletic Directory . The Directory was developed in response to a request made by participants in the Synod of Bishops held in 2008 on the Word of God, and in accordance with the instructions of Pope Benedict XVI . Practice preceded theory. Certain ideas are to be found in the Church Fathers, and these have been collected by Paniel in

15096-558: The substance of the Father. He also defended the Holy Spirit as a member of the Trinity, as well as the virginal birth of Jesus Christ. The Encyclopedia states that Justin places the genesis of the Logos as a voluntary act of the Father at the beginning of creation, noting that this is an "unfortunate" conflict with later Christian teachings. Justin Martyr, in his First Apology (c. 155) and Dialogue with Trypho (c. 160), sometimes refers to written sources consisting of narratives of

15232-399: The teacher of the new doctrine and promulgator of the new law, lies the essential nature of his redeeming work. The idea of an economy of grace, of a restoration of the union with God which had been destroyed by sin, is not foreign to him. It is noteworthy that in the "Dialogue" he no longer speaks of a "seed of the Word" in every man, and in his non-apologetic works the emphasis is laid upon

15368-512: The temple , 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 Bible , 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 Midrash , forming part of the Talmud . Homiletics is taught as part of

15504-433: The third, the greatest searcher of hearts, the most like Chrysostom, and, taken all in all, the greatest of the three. We are told that Voltaire kept a copy of his Grand Carême on his table, side by side with the "Athalie" of Racine . In this age Chrysostom was the great model for imitation; but it was Chrysostom the orator, not Chrysostom the homilist. Their style, with its grand exordium and its sublime peroration, became

15640-405: The time of Pope Xystus III , 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 Pope Leo , with the exception, perhaps, of the address on virginity by Pope Liberius (in office 352-366) to Marcellina , sister of Ambrose , on the occasion of her taking the veil, which is regarded as

15776-582: The treatise is not so generally accepted as are Justin's other works. Even so, earlier than the Sacra parallela , it is referred to by Procopius of Gaza (c. 465–528). Methodius appeals to Justin in support of his interpretation of 1 Corinthians 15:50 in a way that makes it natural to assume the existence of a treatise on the subject, to say nothing of other traces of a connection in thought both here in Irenaeus (V., ii.-xiii. 5) and in Tertullian, where it

15912-453: The truths of the Gospel according to I Tim., iii, 16. He also recommended moderation in fighting heresy. The same was the view of Francis Borgia , whose contribution to homiletics is the small but practical work: "Libellus de ratione concionandi". Claudius Acquaviva , General of the Jesuits , wrote in 163, "Instructio pro superioribus". They were principally ascetic, and in them he regulated

16048-425: The twelfth century Guibert, Abbot of Nogent (died 1124), wrote a famous work on preaching entitled "Quo ordine sermo fieri debet". This is one of the historical landmarks in preaching. It is replete with judicious instruction; it recommends that preaching should be preceded by prayer; it says that it is more important to preach about morals than on faith, that for moral sermons the human heart must be studied, and that

16184-658: The typical curriculum at modern-day rabbinical seminaries. According to middle second-century writer Justin Martyr, the practice of the early church 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 Christian Bible . A discourse on the text followed the reading. This was the same practice as that of the synagogues , but now with

16320-613: 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). According to

16456-609: The virgin , overshadowed her and made her while yet a virgin to conceive (cf. Lk 1:35), and the angel of God proclaimed to her and said, 'Behold, you will conceive in the womb from the Holy Spirit and bear a son (Mt 1:20/Lk 1:31) and he will be called Son of the Most High (Lk 1:32). And you shall call his name Jesus, because he will save his people from their sins (Mt 1:21),' as those who have made memoirs of all things about our savior Jesus Christ taught... According to Skarsaune,

16592-404: The weight of their authority, and one of the greatest of all catechists was Charles Borromeo . There is the danger, however, from the very nature of the subject, of this form of preaching becoming too dry and purely didactic, a mere catechesis, or doctrinism, to the exclusion of the moral element and of Sacred Scripture. In recent days, organized missionary preaching to non-Catholics has received

16728-537: The words of the prophets, which he regularly quotes with the formula "it is written", shows his estimate of the Old Testament Scriptures. However, the scriptural authority he attributes to the "memoirs of the apostles" is less certain. Koester articulates a majority view among scholars that Justin considered the "memoirs of the apostles" to be accurate historical records but not inspired writings, whereas scholar Charles E. Hill , though acknowledging

16864-456: The writings of the prophets are being read as long as it is allowable"). The designation "memoirs of the apostles" occurs twice in Justin's First Apology (66.3, 67.3–4) and thirteen times in the Dialogue , mostly in his interpretation of Psalm 22, whereas the term "gospel" is used only three times, once in 1 Apol. 66.3 and twice in the Dialogue . The single passage where Justin uses both terms ( 1 Apol. 66.3) makes it clear that "memoirs of

17000-512: Was already a trained orator, as were many of his hearers, and it is no wonder, as Otto Bardenhewer expresses it, "he had to pay tribute to the taste of his own time which demanded a florid and grandiloquent style". But, at the same time, he condemned those preachers who used the eloquence and pronunciation of the theatre. The most notable preachers of the century, St. Basil and the two Gregories (the "Clover-leaf of Cappadocia"), Sts. Chrysostom, Ambrose, Augustine and Hilary, were all noted orators. Of

17136-404: Was influenced by Cicero’s Orator 1.3. Augustine stresses the importance of principle and discipline at the same time. Preachers need to practice again and again ( DDC 4.3.4) so that they can use these styles in any situation of preaching ( DDC 4.19.38). But they should pay attention to the priority of order. Continuous and diligent study of the Bible is more important than mere memorization, that

17272-609: Was known mainly from St Irenaeus and Eusebius or from spurious works. A considerable number of other works are given as Justin's by Arethas of Caesarea , Photius of Constantinople , and other writers, but this attribution is now generally admitted to be spurious. The Expositio rectae fidei was assigned by Johann Dräseke to Apollinaris of Laodicea , but it is probably a work of as late as the 6th century. The Cohortatio ad Graecos has been attributed to Apollinaris of Laodicea, Apollinaris of Hierapolis, as well as others. The Epistola ad Zenam et Serenum , an exhortation to Christian living,

17408-593: Was martyred during the persecution of Maximus. The earliest mention of Justin is found in the Oratio ad Graecos by his student Tatian who, after calling him "the most admirable Justin", quotes a saying of his and says that the Cynic Crescens laid snares for him. Irenaeus speaks of Justin's martyrdom and of Tatian as his disciple. Irenaeus quotes Justin twice and shows his influence in other places. Tertullian , in his Adversus Valentinianos , calls Justin

17544-525: Was one of the most interesting preachers at this time in Germany. Humbert of Romans, General superior of the Dominicans , in the second book of his work, "De eruditione 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

17680-467: Was published by Robert Estienne in 1551. The Dialogue is a later work than the First Apology ; the date of composition of the latter, judging from the fact that it was addressed to Antoninus Pius and his adopted sons Marcus Aurelius and Lucius Verus , must fall between 147 and 161. In the Dialogue with Trypho , after an introductory section, Justin undertakes to show that Christianity

17816-403: Was published in several editions beginning in 1770. The French preachers of the classical seventeenth-century period were, according to Voltaire , probably the greatest in pulpit oratory of all time. The best known were Bossuet , Bourdaloue , and Massillon ; Fénelon burnt his sermons. The first was considered to be the most majestic; the second, the most logical and intellectually compelling;

17952-444: Was regarded as the chief duty of bishops; for instance, Cæsarius, Bishop of Arles , gave charge of all the temporal affairs of his diocese to deacons, that he might devote all his time to the reading of the Scriptures, to prayer, and to preaching. The next great name in preaching is that of Gregory the Great , particularly as a homilist. He preached twenty homilies, and dictated twenty more, because, through illness and loss of voice, he

18088-455: Was to emphasize the absolute significance of Christ, so that all that ever existed of virtue and truth may be referred to him. The old philosophers and law-givers had only a part of the Logos , while the whole appears in Christ. While the gentile peoples, seduced by devils, had deserted the true God for idols, the Jews and Samaritans possessed the revelation given through the prophets and awaited

18224-503: 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 Synod of Trullo laid down that bishops should preach on all days, especially on Sundays; and, by

18360-563: Was uncircumcised, and defined himself as a Gentile . His grandfather, Bacchius, had a Greek name, while his father, Priscus, bore a Latin name, which has led to speculations that his ancestors may have settled in Neapolis soon after its establishment or that they were descended from a Roman "diplomatic" community that had been sent there. In the opening of the Dialogue , Justin describes his early education, stating that his initial studies left him unsatisfied due to their failure to provide

18496-427: 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

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