THE NEW SCHAFF-HERZOG
capitular of 797, may be quoted: " We exhort you (the priests) to be ready to teach the people; whoever knows the Scripture, let him preach Scripture ; and whoever knows not Scripture, let him teach, at least, that which is surely known, so that the people may refuse the evil and do what is good, inquire after peace and follow it." In a capitular of 801 the same prelate ordered that: "the priests are to be urged on the Lord's Days, each in accord with his ability, to preach to the people." To like effect might be quoted the Capitulate episcoporum of 801, the Synod of Tours (canon 17; 813), the Council of Reims (canon 15; 813), the capitular of Charlemagne of the year 789 (chap, lxxxii. deals with " the preaching of bishops and presbyters "). This last goes further and prescribes the subjects to be dealt with in the sermon, covering the great topics of theological consideration and the Christian virtues. From what has already been said it may be inferred that what has come down is not the actual sermon as delivered, but in part the preparatory notes or later reports written down, and in part collections of model sermons. Most noted of these .. ., is the Homiliarium of Paul the Deacon ual Preach- ^v-; and see Homiliarium). These ers. collections make much use of patristic homiletic literature, few bearing the marks of individuality. Thus Rabanus Maurus (q.v.) used Caesarius of Aries, though he impressed upon his collection a distinct moralizing characteristic. The personality of Haimo of Halberstadt (q.v.) is also recognizable in his collection; the homilies are longer and deal with geographical, historical, and exegetical questions, and stick closely to the text. There is a series of Latin sermons which, though ascribed to well-known men, are not surely genuine. Thus thirteen Instructiones, which appear to have been delivered before monks, go under the name of St. Columban (q.v.) ; a Latin sermon ascribed to Gallus, a pupil of Columban, belongs to a later date. If the homilies ascribed to St. Elegius (q.v.) be genuine, they show him to have been a man who aimed at the principal matters. The sermons ascribed to Boniface (q.v.) are not genuine. Similarly from the twelfth century collections of sermons have come down. Thus a homiletical help known as the Speculum ecclesice, which used to be ascribed to Honorius of Autun (q.v.) but probably came from the hermit Honorius, is of Latin origin, is practically identical with the Deflorationes of which Abbot Werner was the reputed author. It is of great significance for the history of preaching in Germany Another book of the kind is the socalled Physiologus, which goes back to Greek preaching, but brings legends of animals into allegorical connection with Christian verities. It appears in various forms, both Latin and German. Of Latin origin are the sermons of Abbot Gottfried of Admont, meant for instruction in the monastery, exegetical in character The twenty-nine homilies of the monk Boto are instructive, while the five sermons of Berengoz (q.v.) were intended for monks, and have at their basis a Biblical passage. The thirteen sermons of Eckbert of Schonau are controversial and directed against the Cathari (see New Manicheans, II.).
The oldest remains of early German sermons
are in manuscripts at Munich and Vienna dating
from the eleventh century. These sermons are the
„ _ result of the working over of deliver-
and French ances of Augustine and Gregory. Pulpit. From the twelfth century a greater
number of sermon collections have come down. The most important of these is that containing the sermons of the Priest Conrad. The absence of a name from most of these collections would lead one rightly to infer that they display little originality; and this dependence upon earlier work continues, for the later German collections use those which preceded them. In method these German sermons are not to be differentiated from the Latin. The Biblical passage is briefly explained at the beginning, then the passage is followed in the order of its verses, while allegory is employed and all sorts of meanings are discovered. Introduction, discussion, and exordium are all brief. The book of sermons of Conrad gives sufficient for a full year. For Sundays the epistle is first briefly discussed, and then the Gospel, somewhat more at length. For the festivals a number of selections are given, and a series of sermons on the saints completes the whole. Preachers among the bishops of this period who deserve mention are Solomon of Constance (d. 920), who often preached to the people; Archbishop Bruno of Cologne (q.v.) ; Conrad of Constance (d. 976); Wolfgang of Regensburg (d. 994); Archbishop Heribert of Cologne (998-1011), whose preaching is described by Rupert of Deutz; Archbishop Anno of Cologne (q.v.); Archbishop Bardo of Mainz (d. 1051), the Chrysostom of his times; Gotthard of Hildesheim (q.v.); and the preaching hermit Guenther. The German sermon of the period prior to 1200 exhibits a popular and practical character. The preaching in France of this period ran parallel with that in Germany. Homiliaria existed there as well as in Germany, and from the twelfth century there are rich remains in manuscript form. Maurice de Sully, archbishop of Paris (d. 1196), was greatly celebrated as a preacher.
2. Twelfth to the Fifteenth Century: A complete change came over the spirit of the sermon in the period from the twelfth to the fifteenth century. The development of theology in France, the
influence of Scholasticism and Mys-
1. Influen- ticism, of the crusades and the begging
ces eading- frjarS) reformatory movements, and
mentV°" *^e development of a higher culture
gave a new impulse to preaching and in part a new content, and affected even the form in favor of a more artistic and finished product. In the sermon of the eleventh and twelfth centuries there were signs of betterment. Fulbert of Chartres (q.v.) exhibits the beginnings of scholastic preaching in a learned, dogmatic-polemic, allegorical, dialectic, and demonstrative style. The sermons of Peter Damian (q.v.) exhibit an extravagant bent for the cult of the Virgin, as do those of Bishop Amadeus of Lausanne (d. 1158); Anselm (q.v.) is not to be overlooked. Other preachers of note were Gottfried of Vendome, Hildebert of Tours, and Abelard (qq.v.). The beginnings of popular preaching appear in the predecessors of the begging