THE NEW SCHAFF-HERZOG
to be treated by the preacher? A first requisite is that it be a subject which corresponds to the need of the congregation; the assembled congregation again is to be considered as a part of the great congregation of God which has been founded upon the redemption of Christ. This work of redemption is celebrated by an annual cycle of festivals which forms the basis of the so-called Church Year (q.v.; and see Calendar, The Christian). On such festivals the facts underlying them should form the subject of the sermon. Under certain circumstances there may arise in congregations special needs, independently of the course of the church year, coming with such a force that the sermon must be adapted to them (see §§ 9-10). But what should be preached during the long intervals of Sundays on which there are no festivals and no special occasions arising from special needs? The general custom is to take a Biblical text as basis. While the absolute necessity for a text can not be asserted, such a method has the advantage that it gives the preacher a definite course which is advantageous to the congregation from the very fact that the texts are taken from Scripture and must be treated according to the congregation's need. This method is justified also by the history of preaching and by the fact that congregations are accustomed to it. It would be well if the texts were prescribed by some central authority, because then they would be expounded to a larger number of congregations — a fact of great advantage for ecclesiastical instruction. A well-chosen system of pericopes aids greatly in a survey of the essential truths of the Bible in a comparatively short period. In former times in lieu of texts sermons were based on the catechism and on hymns, these being regarded as paraphrases or presentations of Scripture or its doctrines. The text must really be utilized and not be cited after the manner of a maxim. The indispensable basis for the proper treatment of the text is a comprehensive study of Scripture, and the text should be thoroughly studied in the original language. At the same time the Bible as used in the church must not be discredited before the congregation. A distinction between the analytical and synthetical sermon was made by Jacob Andrea (q.v.). By
analysis he understood the discussion 6. Varieties of the parts of the text, and by synof Sermons, thesis he understood the union of the
individual parts into a whole. The analytical and synthetical activity of the preacher is exercised in his preparation of the sermon, and the audience receives in the sermon the results of this twofold activity. Andrea does not recognize two species of sermons, but every sermon, according to him, contains analytical and synthetical constituents. It was only in the later development that two kinds of sermons were recognized, which, however, were still capable of being combined. Thus Mo.sheim asserts (ut sup., p. 265) : We have three kinds of sermons: (1) Analytical sermons, in which the text is traversed and explained word by word and sentence by sentence; (2) synthetical sermons, in which one doctrine of faith or of life is drawn from the text and then elaborated; (3) mixed sermons, in which first the text is explained and then
special truths elicited from the text are worked out. The name " homily " for the sermons that follow the text step by step seems to have arisen in the first half of the eighteenth century.
In considering the structure of the sermon, homiletics can dispense with the assistance of rhetoric. As theological conceptions concerning 7. The the Church and congregation, the life
Structure of communion and Holy Scripture of the are sufficient as a general basis for
Sermon, homiletics, the same is true also in regard to all questions that arise with relation to the individual sermon. The structure of the individual sermon may be explained from the sermon itself. The preacher must prepare the congregation for what he intends to deliver, and must awaken its interest. He is further naturally intent upon keeping awake this interest until the close of the church service and beyond it. From these points of view results what homiletics has to say on the introduction, on its necessity and proper quality, as well as on the different ways of concluding the sermon. The preacher will, furthermore, arrange what he has to say according to his purpose (dispositio) . In order that the congregation may better follow, it must in time be informed of the course of the sermon (propositio) . Homiletics may treat also the linguistic side of the sermon. The preacher must before everything take pains to use expressions intelligible to his congregation; he must take care not to transfer his hearers into the sphere of worldly things by his manner of expression; he must use his own words and not imitate the language of the Bible.
The last duty of homiletics is to treat of the preparation of the sermon and of its delivery. Here, too, homiletics needs no assistance 8. Prepara- from other branches of science. The
tion and necessity of preparation is justified
Delivery, from the circumstance that the sermon is a regularly recurring act of worship and therefore, like every other act of worship, needs forethought. Moreover, since the sermon is destined to serve the life of the congregation, it follows that sermon-preparation is not an episode in the life of the preacher to be postponed till Saturday, but extends over the preacher's whole life. In the matter of delivery, whether the preacher shall or shall not use manuscript, homiletics can not pronounce unconditionally; the oldest Christian sermon transmitted was read (Clement ii. 19). But it should be remembered that speaking without manuscript corresponds more closely to the nature of the sermon, and that it is no mere whim of congregations which requires this method of their preachers. See Preaching, History of; Homilarium.
(W- Caspari.)
An occasional address is one that has reference
to an event which has importance for the spiritual
life of an individual Christian or of a
9. The Christian community, such as baptism, Occasional the celebration of marriage, a funeral.
Address, and the like. It is distinguished from
the sermon only by the form and place
of delivery. While the sermon on Sundays and holy
days deals with needs common to members of the