RELIGIOUS ENCYCLOPEDIA
Homiletics Homilies
ing, ib. 1884; H. Bassermann, Handbuch der geistlichen Beredsamkeit, Stuttgart, 1885; A. Stolz, Homiletik, Freiburg, 1885; J. A. Broadus, Preparation and Delivery of Sermons, New York, 1886 (Professor Broadus earned a wide reputation for his skill in this branch); J. W. Etter, The Preacher and his Sermon, Dayton, O., 1886; C. Palmer, Evangelische Homiletik, Stuttgart, 1887; A. J. F. Behrends, The Philosophy of Preaching, New York, 1890; A T Pierson, The Divine Art of Preaching, ib. 1892; T. Christlieb, Homiletik, Basel, 1893; R. F. Horton, Verbum Dei, London, 1893; W. B. Carpenter, Lectures on Preaching, London, 1895; J. Jungmann, Theorie der geistlichen Beredsamkeit, 2 vols., Freiburg, 1895; J. Stalker, The Preacher and his Models, London, 1895; I. Stockmeyer, Homiletik, Basel, 1895; Phillips Brooks, Lectures on Preaching, New York, 1896; H. Van Dyke, Gospel for an Age of Doubt, ib. 1896; J. A. Kern, Ministry to the Congregation, ib. 1897; T. H. Pattison, The Making of a Sermon, Philadelphia, 1898; H. Hering, Die Lehre von der Predigt, 2 vols., Berlin, 1897-1904; J. S. Kennard, Psychic Power in Preaching, Philadelphia, 1901; F. Barton, Pulpit Power and Eloquence, 2 vols., Cleveland, 1901- 1902; T. H. Pattison, Hist, of Christian Preaching, Philadelphia, 1903; W. J. Foxell, The Sermon and Preaching, New York, 1904; J. J. A. Proudfoot, Systematic Homiletics, ib. 1904; A. S. Hoyt, The Work of Preaching, ib. 1905; L. O.' Brastow, The Modern Pulpit, ib. 1906; A. E. Garvie, A Guide to Preachers, London, 1906; H. C. Graves, Lectures on Homiletics, Philadelphia, 1906; W. Rhodes, Homiletics and Preaching, Baltimore, 1906; P. T. Forsyth, Positive Preaching and the Positive Mind, New York, 1907; S. Home, The Ministry of the Modern Church, London, 1904; P. Kleinert, Homiletik, Leipsic, 1907; H. Johnson, The Ideal Ministry, New York, 1908; C. R. Brown, The Social Message of the Modern Pulpit, London, 1908. For further literature see under Preaching, History of.
HOMILIARIUM, hem"i-li-e'ri-um : A name applied from the beginning of the Middle Ages to any collection of homilies, or sermons and homilies. It came to be used also for complete collections of the sermons of a single theologian, or to anthologies from the works of various authors, in which exegetical extracts from different commentaries were intermingled with sermons actually delivered. Recent investigations have shown that homiliaria may be divided into two main groups. The first contains those compiled for the benefit of congregations. Csesarius of Aries required all the clergy who were not competent to prepare their own sermons at least to show themselves capable of reading a sermon of some one else every Sunday; and this was imposed as an obligation by the Second Council of Vaison in 529. In consequence a great variety of homiliaria were current in Gaul, always including some of Csesarius's own sermons. The legislation of the Carolingian period repeated this prescription; sermons in the vernacular were required on all Sundays and feast-days. New collections were drawn up, and no parish priest's library was complete without one of them. The homilies of Gregory the Great seem to have been specially recommended. The collection of Bede, in two books of twenty-five sermons each, had a long use and grew by additions to 140. The large collection of Alcuin perished early; that which has been known as his since the fifteenth century is a rearrangement of that of Paulus Diaconus. Alcuin's original compilation was in 1892 discovered in the Bibliotheque Nationale in Paris. There were two collections by Rabanus Maurus, both containing material from other preachers; of these nothing is extant except about a third of the section in the Scripture lessons for Sundays and feast-days, extending from Easter
to the fifteenth Sunday after Pentecost. Another collection passes under the name of Haimo, but is probably not older than the eleventh century.
Meantime another class of homiliaria had grown up, intended primarily for reading in the choiroffices of the clergy. A characteristic example of this sort of collection is found first in the homiliarium of Bishop Egino of Verona (d. 802), containing 202 sermons, principally from Augustine and Leo. This was surpassed in popularity by the collection of Paulus Diaconus, undertaken at the instance of Charlemagne, after whom it is sometimes called. The work was done at Monte Cassino between 786 and 797, and the book officially introduced by order of Charlemagne throughout the empire. More than a fifth of the whole number of extracts from homilies come from Maximus of Turin; next to him the favorite author is Bede, and then come Leo, Gregory, Augustine, and ten others. It appears that this collection was partly meant for popular use, and the absence of special reference to the monastic life caused Benedict of Aniane to draw up a homiliarium of his own for the Benedictines. For clerical use that of Paulus was exceedingly popular from the fifteenth century, although the first printed editions (Speyer, 1482; Cologne, n.d.) show that it had undergone radical changes; and in 1493 a revision so radical was begun by Surgant that scarcely anything more than the old title was left. Of this later form the Cologne edition of 1539 is reprinted in MPL, xcv. The homiliarium of Paulus, had on the one hand, its effect upon the development of the breviary; and, on the other, set the model for Luther's Kirchenpostille, so that the undertaking of Charlemagne had a far-reaching influence.
(Feiedrich Wiegaud.)
Bibliography: Ranke, in TSK, xxviii (1855), 382-396; F. Wiegand, Das Homiliarium Karls des Grossen, Leipsic, 1897; R. Cruel, Geschichte der deutschen Predigt im Mittelalter, pp. 13-69, Detmold, 1879; L. Hahn, in Forschungen zur deutschen Geschichte, viii. 583-625, Gottingen, 1884; A. Linsenmayer, Geschichte der Predigt in Deutschland, pp. 41-63, Munich, 1886; Revue Benedictine, 1892, pp. 49-61, 316-326, 1894, 385-402, 1896, pp. 97-111, 1898, pp. 400-403; Hauck, KD, ii. 246 sqq., 588-589, 636-637. Much of the literature under Preaching, History of, deals with the subject; e. g., E. C. Dargan, Hist, of Preaching, pp. 187, 199 sqq., 304-305, New York, 1905.
HOMILIES: A collection of sermons issued by the Church of England with the title: The Two Books of Homilies Appointed to be Read in Churches. The collection has had a noteworthy history. It relates to the labors of the English Reformers to establish their fellow-countrymen in the distinctive theology of Protestantism. The first of the two books was prepared by Archbishop Franmer during the lifetime of Henry VIII. but prudently held back until after his death, and was published on July 31, 1547. The reading of at least a portion of one of these homilies was in the preface made obligatory, in King Edward's name, upon all parish ministers every Sunday as part of divine service, unless the said minister had preached a sermon. It was also enjoined that the homilies were to be read over and over again. As sermons were rarities in many parishes the homilies were divided into sections which would not require more than fifteen minutes to read. The first book has twelve
Homilies Honorius