REL E 642 Military Ministry 2Lesson Plan- Chapters 8, 9 -Edwards, History of Preaching

Lesson Plan: Lesson 2--Review Edward’s History of Preaching Chapters 1,3,4,5 and Briefly Teach Chapters 8 (The Renaissance of the Eleventh and Twelfth Centuries) and (Explosion of Preaching in the Thirteenth and Fourteen Centuries) Chapter 9

Task: The History of Preaching Chapters

Condition: Classroom environment

Standard: Students will understand the basic historical events that influenced the development of preaching.

Overview: This section will look at post patristic fathers and their preaching and how it evolved from relying on the Church Fathers to a style of their own. This is the time of the Renaissance and it influenced how they deliver their sermons. The renaissance which means renewal allowed those who followed the patristic fathers to have their own perspective to “risk originality” from what occurred in the past. This means that they were not necessarily following the preaching style of the patristic fathers, but were developing their own style of delivering a sermon. Also, there will be a short review of what we studied from lesson 1.

Audience: Latter-day Saint Chaplain Candidates

Time: 15 Minutes

Method: (see lecture notes w/slides)

This lesson is designed to encourage group participation and interaction. The instructor should use teaching skills to draw on the experiences of the group by using effective questioning techniques. The instructor should show each slide and generate discussion based on the notes listed on the slide and the narrative content of the lesson plan. The discussion time depends on the instructor and student interest.

Materials

Projector, White Board, Power Point Slides

Overview of Instruction

Begin lesson by talking about how Latter-day Saints prepare their talks. Ask class members for input.

Slides 1-: Renaissance of the 11th and 12th Century

Before we can proceed to the preaching styles of the 11th and 12th Century a brief understanding of the Renaissance is warranted.

Also, a brief review of what we studied last week will help you put this week’s lesson into context. See Lesson Plan 1. Be familiar with the education system. How did Origen

construct his sermons? What was the importance of Allegory? In a sense Origen and Augustine set the stage for preaching for centuries until the Renaissance. Start the slide presentation with Augustine book of Christian doctrine. He was the first to write a book on preaching.

Tie it into Origen and his development of the Homily. Origen was the first systematic theologian. He developed a system of presenting his materials that lasted until the Middle Ages.1

As noted in the class lecture, Origen was interested in Biblical interpretation. He knew the scriptures and had memorized both the Old and New Testament. He was knowledgeable in all the cannons of scripture, at that time, and wrote commentaries on all the major books of the Bible.2 When he gave sermons, they took place in the Church. See diagram below for depiction of Origen and sermon delivery.

1 O.C. Edwards Jr., The History of Preaching (Nashville: Abington Press ), 312 Edwards, 34

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Sermons or homilies from Origen (c. 184-234) flowed as follows:

1. Introduction2. Reading of the text w/ commentary-verse by verse interpretation.3. He prepared copies of the text parallel to each other in both Hebrew and Greek so he could explain the scripture (exegete). 4. He explained the Bible to the people as few have done with the use of Allegory (rhetoric tool).5. Concluded with a doxology.3

In summary, Origen wanted to explain the text as clearly as possible, by paying attention to the order of the words, by identifying the speaker and why they were involved in the passage. He also explained the choice of words to include their meaning and included figures of speech.4

In Origen’s interpretation of the text, he commonly used allegory. Origen believed that “Christ’s incarnation did not take place only in the body of Jesus, but also in Scripture, and in the whole cosmos.”5 Nevertheless, his allegories never deviated from the literal sense of the text but added to the Biblical narrative.6 One could say that they edified the text.

However, in the readings about Origen, I was struck with his spirituality. He was primarily interested in instructing the congregation about the text and in their personal spiritual growth.

Let’s review the Cappadocian Fathers (Basil of Caesarea 330-379, Gregory of Nazianzus 329-390, and Gregory of Nyssa 331-395, and how they influenced the sermon.

Interesting facts about Basil one of the Cappadocian Fathers, he was instrumental in writing one of the first guides (rules) for monastic life for the Orthodox Church (modern eastern-central Turkey).7 See page 51-52 of Edwards for a review of the lives of the Cappadocian Fathers.

The Cappadocian Fathers created the doctrine of the trinity for the Orthodox Church, like Augustine did for the Western Church.8

Chapter 3 Preaching Styles of the Cappadocian Fathers:

Basil, the Great (Bishop of Caesarea): c. 330-379)

3 Edwards, 38-40. 4 Edwards, 40.5 Review of Rita Copeland and Peter T. Struck, eds., The Cambridge Companion to Al- legory (Cambridge, UK - New York: Cambridge University in International Journal of Classical Tradition, 18, No. 4 (December 2011): 572.6 Review, 572.7 Mark A. Noll, Turning Point: Decisive Moments in the History of Christianity (Grand Rapids, Michigan: Baker Books, 1997), 86.8 Edwards, 53.

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Sermons were as follows:9

1. Exegetical homily.2. Explain every word of every sentence of the text.3. He preached from a text more likely than not the Hexapla (word for word comparison of the original Hebrew Scriptures with the Greek Septuagint compiled by Origen)4. Example of sermon to a Christian audience, e.g., “righteous person should give thanks to God for the power that enabled that person to triumph over temptation.”10

5. Normally, 15 minutes in length (homilies)6. Topics deeply spiritual7. Encouraged his congregation both spiritually, and morally.

Gregory of Nazianzus (Bishop of Sisma and later Constantinople): c. 329-390

An interesting side-bar concerning Gregory of Nazianzus is that his father was the bishop of Nazianzus and was chosen by the congregation. At that time, the only qualification for becoming a bishop is that you had to be an individual of good character. The Cappadocian fathers changed the process and instituted the concept of ordination with education and the contemplative life as requirements.11

Interesting, how this changed over time. Also, it is fascinating how we have come full circle in our own program, 90 semester hours to graduate to become a Latter-day Saint chaplain.

Sermons were as follows:12

1. Sermons were instruction on how to be a Bishop and conduct church affairs, or on doctrinal issues of the times.2. Mostly put emphasis on doctrine rather than moral obligations.3. Form: homily (rhetoric)4. Verse by verse exegesis when not instructing other Bishops on their functions.5. Allegorical interpretation and being in touch with his surroundings, e.g., “making adultery as much as crime for men as for women.”13

6. However, it should be noted that in his funeral services had a narrative quality that were quite original for his era.

Gregory of Nyssa (Bishop of Nyssa and younger brother of Basil) c. 331-395

Similar to his brother Basil and his friend Nazianzus.

9 Edwards, 53-55.10 Edwards, 53.11 Edwards, 56.12 Edwards, 55-63.13 Edwards, 59.

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Conclusion:

The Cappadocian Fathers were not haunted by persecution. They were becoming the norm as to the episcopate. They combined as noted by the author the marriage between the Christian and rhetorical styles of preaching.

They all used the exegetical homily. However, Basil was in touch with his congregation. One might say that Nyssa’s sermons were more administrative instructing bishops on different preaching styles, while Nazianzus’s sermon are more personal connecting with the hearer.14

It should be noted that the interpretation of these sermons was done by analyzing a few of their sermons. I imagine that it was difficult to compile their work. What impressed me most was their contemplative life styles. They did not seem to be corrupted by the political machinations of their time (opinion).

Chapter 4 Homiletics and Catechetics: Chrysostom and Others

In looking at John Chrysostom (c. 349-407), John was most famous for his preaching. He was known as the Golden Mouth. See early life and biography in Edwards pages 73-76. It is difficult to summarize his style of preaching without understanding his person. However, there are no recorded versions of his sermons What is available is only the researched and analyzed works of others who commented on his sermons, and life style.

Nevertheless, Edwards suggests that Chrysostom was not enamored by the allegorical interpretation used by most of his contemporaries.15

Sermons/Homilies were as follows:16

1. Congregations would applause when he spoke. He remonstrated them with sayings like, “if they approved of what he said, they should show it by doing what he told them rather than by anything so easy as clapping.”17

2. Began with the days reading3. At times he would go off on a tangent, but link back into the readings4. Day’s text for exegesis and commentary5. He would then move to a persuasive type of conclusion, ending with a supplication for right living.6. Many times, he would end his homily on the application of the last verse instead of taking them in context.7. Biblical interpretation of the text with John was much more interesting. He raised questions about the authors. He looked at inconsistencies in the gospels and looked at it as an asset instead of a liability.8. He looks at a literal instead of an allegorical interpretation of scripture.9. Not as interested in the meaning of the Biblical text, more interested in leaving with those he interacted with moral and spiritual guidance as they lived their Christian life.14 Edwards, 66-67.15 Edwards, 73.16 Edwards, 77-94.17 Edwards, 77.

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10. Guidance would be on the last exegeted verse11. John was a great catechetical preacher along with Theodore of Mopsuestia, Cyril of Jerusalem, and Ambrose of Milan, that is to say, preparing the initiate or those for baptism (catechumens). Though, it should also be noted that Ambrose to instruct others on faith after their baptism.

Chapter 5 Augustine: The Sign Reader (354-430)

For a brief overview of his life refer to O.C. Edwards A History of Preaching,18 and from Alister E. McGarth’s book Christian Theology: An Introduction.19

Of particular interest, concerning Augustine and the early church is his contribution to Christian Theology. This was especially important pertaining to (1) sacraments and the church due to the Donatist’s controversy, (2) issues with the Palagians and (3) the doctrine of the trinity.20,

According to Augustine, he believed that to understand Christianity, one could do it by preaching. In this context, he labeled it Teaching Christianity which he suggested was accomplished by four books that he wrote to help other preachers understand the scriptures. In this way, they could pass on the art of preaching. Augustine said,

Teaching Christianity is how I think the title of the work should be translated. Christianity is, or ought to be, pre-eminently taught by preaching; so the work leads up to the fourth book as to its goals. But Christian preaching is, or ought to be, in terms of scripture; so, the would-be preacher is, our ought to be, in terms of scripture; so, the would-be preacher must first be taught how to interpret the Bible.21

Augustine believed the following about preaching: (four books were written to explain his ideas)

1. Book one. Teaching is about things or signs. Things for Augustine were “the only thing to be enjoyed-the only thing that is an end in in it self-is the three-personed God.”22 He then goes on to explain this by our love of God, i.e., the two great commandments to love God and your neighbor. (Deuteronomy 6:4) About things was his first book

2. Second book was about signs. Signs for Augustine were primarily understood through words which the interpreter of scripture was most involved. He put signs into two categories: natural and conventional. Primarily, he understood signs as the words to be interpreted by scripture. Nevertheless, he realized that to do so one much have an understanding of Greek and Hebrew—the original language of the Bible. In this sense, signs can be difficult to understand when they come in the form of a metaphor, that is, comparing it to something else. To do so, he suggested that one must become familiar with pagan words. However, in becoming familiar with these

18 Edwards, 100-105.19 Alister E. McGarth, Christian Theology: An Introduction (Hoboken: Wiley, 2016), 11-12.20 McGarth, 12.21 Edward, 106.22 Edward, 106.

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works, he cautions the reader to not become too influenced by its precepts.23 Much like in the Church, we believe in learning out of the best books. (D&C 88:118)

118 And as all have not a faith , seek ye diligently and b teach one another words of c wisdom ; yea, seek ye out of the best d books  words of wisdom; seek learning, even by study and also by faith.

3. Book 3. This book is about ambiguous signs. In this sense, he was much like Origen. Signs can be understood in different ways, and that they have different meaning. He departed from Origen and did not use the word allegory though he provided a rule of thumb in understanding difficult passages, “that whenever the literal meaning is inconsistent with Christian faith or morals, the words are to be interpreted figuratively—that is what others call “allegorically.”24

In summary, the first three books are about preaching and the 4th book is about the three duties of the preacher. Augustine took this from Cicero, which was to prove, to delight and to move.25

The bottom line up front (BLUF) for Augustine and his book on preaching is that it is about signs, words that need to be interpreted for the congregation. Interpretation is not explained, see previous notes on Church Fathers for explanation.

Augustine’s style of preaching:

1. More likely than not preached to a congregation of about 2,000 people in a Basilica.2. Men separated from women.3. Bishop in the middle by the alter surround by priests. Sat in an elevated chair.4. A scripture passage led by a Deacon to start service.5. Bishop sat and talked to congregation, would rise from seat to add emphasis.6. A few minutes to an hour and a half.7. Sermon were extempore8. Explain the biblical text (Augustine knew the OT and NT) much by heart.9. Ideas would surface while explaining the text.10. Sermon were not speeches but talks.11. As he preached, he became passionate about the subject and eloquent.12. He talked in the popular language of his day, i.e., everyday life.13. Excellent with analogies and understanding his congregation.14. Subject always centered on the Bible.26

23 Edwards, 10724 Edwards 10725 Edwards, 110.26 Edwards, 111-112.

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Chapter 8: The Renaissance of the Eleventh and Twelfth Centuries

During the renaissance (revival or renewed interest)27 there was a shift in preaching. From Augustine to the Eleventh century, the Church relied on the Church fathers as to sermon content and style. Though deeply imbedded, Bishops and Priests, to the thought and practice of preaching from the Church Fathers, during the 11th the and 12th centuries others were beginning to branch out and develop a preaching style of their own.

Monks like Guibert of Nogent (c. 1055-1124) and Alan of Lille (c. 1128-1202) of France began to write and develop new styles of preaching that were similar but different from the Art of Preaching (Doctrina Christina) last written or developed by Augustine (c. 354-430). Also, the era of Monastic preaching will stamp its influence on the Art (Bernard of Clairvaux c 1090-1153). Not to be excluded were the female preachers who also made a lasting impression on instruction of the faith, especially, Hildegard of Bingen-Germany (c. 1098-1179). These clerics influence was indeed a rebirth of preaching preparing the way for the explosion of the word to follow in the 13th and 14th centuries.28

Gilbert of Nogent (c. 1055-1124) of France

The Benedictine monk Guibert of Nogent of France depicted this spirit of this renewal when he who wrote his own commentary in secret on Genesis at an early age. It was the first homiletical commentary since Augustine who wrote his Doctrina Christiana.

He believed that preaching should not just be conducted by just the Bishops or Priests, but also include the laity, that is say, those who had been baptized. It is interesting to note that Benedictine monks did not preach publicly. Nevertheless, he exhorts preachers with the following advice:

1. Begin your sermons with prayer.2. Do not let sermons that are not going well be too long.3. Sermons should be prepared with spiritual and intellectual insight4. The preacher should keep in mind their audience.5. Sermons should reach the unlettered and those with higher intellect6. Sermon should have as components of Biblical interpretation in them, i.e., (God is

present, allegorical input, morals for daily living, and life illustrations for application).29

Alan of Lille (c. 1128-1202) of France

The next textbook to be written about preaching was by Alan of Lille. A teacher in Paris, he was known by the name Doctor Universalis. He was an accomplished writer, writing on topics like philosophy, poetry and practical theology. He lived in an era where education was beginning to be conducted in universities instead of monastic and cathedral schools.

27 Vocubulary.com Dictionary, “renaissance,” accessed 10 January 2019, https://www.vocabulary.com/dictionary/Renaissance

28 Edwards, 174-202.29 Edwards, 175-177.

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Alan gives one of the first formal definitions of preaching:

Preaching is an open and public instruction in faith and behavior whose purpose is the forming of persons; it derives from the path of reason and from the fountainhead of the “authorities.”30

Alan’s style of preaching and sermon development:

1. It should develop from a theological authority (Bible or Church Father)2. Next have a theme and then the text (develop the content). Usually based on a

single verse of scripture.3. It must win the good will of the people through humility by their own person4. May introduce moving words that soften the hearts and minds of the audience5. Should not be too long.6. Content of sermon should improve the morals of the Christian.31

Monastic Preaching

During this era (11th and 12th century) the Monastic movement becomes very popular. This is a time where laity and the clergy want to devote more of their time to God. It was based on the Augustinian canons that is to press forward feasting upon the word of Christ in the High Calling of God in Jesus Christ. (Phil. 3:14). In this type of lifestyle there were guidelines for living an ascetic life which dealt with primarily keeping the rules of poverty, chastity and obedience. Also, there was a sanctification of time in which worship and work were co-equal in significance making one pure or leading one to God.

The daily schedule of the monastery was built around carrying out in the most literal way possible the words of the Psalmist “Seven times a day have I praised you” Psalm 119:164

A typical day went as follows:

Sanctification of time: Morning Office – Lauds First Hour of the day- Prime Third Hour – Terce Sixth Hour – Sext Ninth Hour – None Evening – Vespers Retiring – Compline Night Office – Vigil (2:00 am in the morning)32

30 Edwards, 178 as found in Praedicatio est, manifest et publica instuctio morum et fidei, information hominum dseriewn, ex rationum semita, et auctoritatum fone proveniens. Alanus de Isulis, Ars praedincandi, PL 210 (cols.109-35.

31 Edwards, 180-182.32 Edwards, 183-184

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Bernard of Clairvaux, France (c 1090-1153).

Bernard de Clairvaux represents what is best about monastic preaching. Preaching in the monastic lifestyle was done primarily to the monks and was used as a form of teaching and edification. Bernard, a Benedictine monk, was responsible for starting over 350 monasteries or houses in Germany, England, and France. He was instrumental in persuading over 30 of his friends, father, four brothers and a sister to embrace the ascetic lifestyle. He had a gift for persuasion. And this gift probably assisted him greatly in his preaching.33

Their theology was different from the scholastic style. Again, as already explained in lesson one that is the art of preaching using allegories and the composition of the sermon. The monastic monks were more an expository of the Bible and focused on the spirituality of the patristic fathers34

Bernard’s style of sermons primarily to his monks-Benedictine:

1. Sermons were in the style of talks given to instruct his monks.2. Purpose of talks: forsake all bondage and dedicate your life to God3. Content: Biblical and patristic, practical issues of life4. A passage from the Bible w/ a commentary or a text from St. Benedict or the

sayings/writings of the patristic fathers5. Exegesis of scripture spiritual vs. academic6. Content for sermons from his own meditations or the lectio devina.

In a sense, the reading suggests that Bernard instilled in his monks an appreciation and love for scripture and how it could deepen and expand their own spiritual lives and that of others (opinion). Edwards argues that, “Bernard did what all good preachers have down through the ages: he applied the Scriptures to the hearers. This shows the fundamental kinship of monastic preaching with all effective preaching. It also shows that monastic preaching was an important expression of the homiletic aspect of the eleven and twelfth-century renaissance.”35

Hildegard of Bingen, Germany (c. 1098-1179)

Edwards when explaining monastic preaching also argues that the women were likewise an important element of monastic preaching in the Catholic Church of the West, especially Hildegard of Bingen, Germany. This is significant in that the abbesses were also adept at preaching and in instructing their sisters. She wrote two books Know the Way of the Lord, and The Book of Life’s Merits about virtues, and was working on a third about her visions. She was very talented, a sought-after preacher, accomplished musician who wrote words and music to liturgical texts. She also maintained correspondence with the pope, nobles, and other church officials.

33 Edwards, 185.34 Edwards, 185.35 Edwards, 197.

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Hildegard’s style of Preaching:

1. Authority to preach came from her calling her visionary life.2. Sermons mainly allegorical, but they did not relate to medieval exegesis, i.e., of

literal/historical/allegorical, moral, and analogical. More like Origen’s style of literal and spiritual.

3. Sermons usually followed four themes (1) struggle of humankind, (2) faithful journey of the individual, (3) battle of sin between the community and the nun in her faithful life, and (4) existential them of harmony and one’s soul.36

These four individuals Guibert, Alan, Bernard, and Hildegard indeed represent the spirit of renaissance preaching and of the awakening of the intellect, that is to say, taking the best qualities in the art of preaching from their predecessors and expanding on teaching the inhabitants of their monasteries which would influence the Church and will help to ignite the onslaught of preachers that will inspire the Western Church in the Thirteenth and Fourteenth Centuries.37

Chapter 9: The Explosion of Preaching in the Thirteenth and Fourteenth Centuries

The Context: The thirteen and fourteenth centuries saw an increase in the number of sermons that were preacher. In fact, Edwards suggests that over eighty thousand sermons were preserved in manuscript form. The reason for this boom had to do with economics, the urban masses congregating around cities, and less dependence on a feudal system. Also, the expansion of Universities, and the itinerant preachers, both ordained and un-ordained. For the Western Church, it would be the friars (Dominicans and Franciscans) and for other groups, the irregulars which will be addressed in the following paragraphs.38

The Irregular Preachers: The social milieu of the Church and its expansion had the common people wondering if the Church was becoming too powerful and rich, what about the precepts of the gospel to take care of the poor or what about the Son of man who had no place to lay his head. (Mattt. 8:20 Luke 9:58.). Many people believed that the gospel should be preached to the masses, not just to a few by Bishops or Priests who were ordained.

Some Priests became wanderers where their pulpit was the community. Though the Church frowned on this some were persecuted and even burned at the Stake, for preaching that salvation is by the individual, and the sacramental system was not efficacious. From these movements, sprang the Waldenses and the Cathars of Albigensian. These groups were contemplative or ascetic movements. The Waldenses first appeared in Lyon and spread to Italy, France and the Alps. They preached apostolic poverty as the road to perfection. Also, many of their preachers were not ordained, and women as well as men could preach and administer the Eucharist.39

36 Edwards, 200.37 Edwards, 201-202.38 Edwards, 210-211.39 Edwards, 212-213

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On the other hand, the Cathars were viewed as heretics. They were dualists in nature believing in gods of good (NT) and evil (OT). Salvation came through a waterless baptism. They also committed themselves to celibacy. However, the ordinary laity were not expected to commit to an ascetic life style. They primarily had one doctrinal sacramental principle which was called the consolamentum. Those who receive it were called perfects and in a sense were their clergy administering this rite. Due to the impact of these two groups (Waldenses and the Cathars), the Church formed the orders of the Franciscan and the Dominican monks to combat these movements.40

Coming of the Friars/Preaching by the Friars:

The question of who could preach in the Church became paramount. How could they combat these movements? Only the Bishops and those who were delegated the authority like the Priests could carry on this function, preaching. Therefore, to confront these movements two orders were approved (1) the Dominicans and (2) the Franciscans. See Edwards page 214-216 for a brief history of these orders.41

The Dominicans and Franciscans developed a new way to preach thematic or textual (like the trees of a branch.

Matt. 22:37, 39, 40 (Summary of the Law)

1. Why should you love God?a. Because of His creation of the worldb. Because of His goodnessc. Because of His fatherhood.

2. How does one love his neighbor?a. Favor and good willb. Compassionc. Acts of love.

3. Why does the whole Law and Prophets hang on these two commandments?a. Because love is the avoidance of evilb. Because love is the doing of all good.c. Because love is also the happy and eternal consummation.42

This type of sermon was based on a text (scripture) or a theme (love of God) one that was used consistently during this time period. From this chapter, one can infer that the Friars style of preaching was:

1. Textual with a theme.2. Done in the vernacular of the people; however, manuscripts were in outline form 3. Appealed to popular lay audiences

40 Edwards, 215.41 Edwards, 216.42 Edwards, 217.

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Format for preaching was as follows:

1. Theme from the Bible2. Should have three main points since verse and chapter have not been developed.3. Sermon should begin with a protheme that is the introduction of the theme.4. Which will culminate into a prayer for grace.5. Will continue with the text (theme), dividing the text into its parts (three or more

branches)6. Also, should include citation of biblical authorities, rational arguments, and use of

example or analogies. Much of the teaching was moral43

Preaching Aids:

1. Reference books2. Bible divided into chapters early 13th century, concordances came to be3. Alphabetical subject indexes were added in this period4. Extracts and quotation from church fathers emerged during this period5. Biblical commentaries6. Collection of model sermons (collection of exempla)44

Conclusion

Indeed, the explosion of sermons and the preaching of the friars from the Dominican and Franciscan orders was important. They used the thematic form of preaching, explaining the text and breaking it down into its various parts with their preaching aids and sermon examples was how the Church responded to the crisis, i.e., the irregulars and those not ordained to preach. Nevertheless, this form of preaching was to be attacked and will be discussed later in other presentations.45

43 Edwards, 221-222.44 Edwards, 224-228.45 Edwards, 232.

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