RELIGIOUS ENCYCLOPEDIA
Preaching1
nature (1781) and Predigten uber Naturtexte (without a Biblical text; 1789 sqq.).
The result was a reaction against the dominant
tendency from either an esthetic or a more Biblical
standpoint. This reaction was the result of a
deeper and stronger piety which had lived on among
the people, to which were added the
K, ' ction mnuences 0I a surviving supernaturalism. To this other factors contributed, such as the deeply grounded spiritual labors of a Johann Georg Hamann (q.v.), or the earnest piety, the dainty humor, and biting wit of Matthias Claudius (q.v.), or the power in prayer of a Johann Heinrich Jung Stilling (q.v.) . Not to be overlooked in this movement were the results of the elevation and enriching due to the bloom of literature of the period, while the political conditions of the country made in the same direction. Of unusual significance, too, was Johann Gottfried Herder (q.v.), who is best compared with Baumgarten as an example of the classically instructed. The culture ideal of the humanists and the life ideal of Christianity were combined in his sermons. A large figure was that of Franz Volkmar Reinhard (q.v.); and related to him as exponent of supernaturalistic rationalism in carefully arranged and smoothly expressed sermons was Henry Gottlieb Tzschirner (q.v.), patriotic chaplain in the field, historian, and apologete. In German Switzerland this reaction was carried on from the Biblical standpoint by a series of original minds. Johann Tobler of Zurich (d. 1808) showed naivete1 and originality in expression, and Evangelical earnestness. Especially noteworthy is Johann Caspar Lavater (q.v.), in his sermons as in his poetry preeminently appealing to the feelings. The text and its fundamental thought came to their own in his discourses, though somewhat overladen with emotion. Another Swiss, Johann Jakob Hess (q.v.), while in warmth, liveliness, and richness of thought behind Lavater, surpassed him in keenness of understanding, possession of historical sense, knowledge of Scripture, clearness of collocation of thought, and aptness of application. David Muslin of Bern (d. 1821) also strove against the tide of the Enlightenment, leaving eight volumes of sermons. A pious Evangelical sense, correct valuation of Scripture, surrender to the leading of the text, earnestness, clarity, and utility are the characteristics of his pulpit work. Karl Ulrich Stiickelberger (d. 1816) of Basel stimulated the study of the Bible in sermons which showed a clear comprehension expressed didactically and leading to a surer knowledge.
The effects of the earlier homiletic methods still continued to be felt throughout this period, and were followed by preachers who took a middle position between orthodoxy and Pietism. Thus in _ _ Basel worked the ardent Andreas
Mediating1 fattier (d- 1793), who devoted himself
Pulpit. to *^e Evangelical doctrine of salvation, and Nikolaus von Brunn, who labored with a fresh message for twenty years. In Wiirttemberg preached Gottlieb Christian Storr (q.v.), Biblical but not fluent in type. Karl Friedrich Harttmann of Neuffen and Lauffen (d. 1815) ministered out of a rich fund of Evangelical instruction and
religious experience. From Nuremberg came Johann Gottfried Schbner (d. 1822), poet and defender of the Bible, holding to the essential truths of the Gospel. His belief was that preaching would be effective if trust and salvation expressed externally the inward experience of the speaker. He was simple and clear in his arrangement of material and fluent in language. Not to be passed by is the unusually fertile work of G. E. Hartpg in Lohne and Herford, Westphalia, marked by great clearness, comprehensiveness and intelligibility, strong and precise expression, intense earnestness, and rich practical application. The county of Tecklenburg produced such men as Johann Gerhard (q.v.), Friedrich Arnold, and Johann Heinrich Hasenkamp (q.v.). Original in force was the Lutheran founder of missions, Johann Janicke (d. 1827), preacher at the Brethren's Church in Berlin.
In this period the waves which rolled on the German sea of thought beat also throughout Continental Europe. In Denmark Pietism found no advocate of first rank in the pulpit ; it was represented only by translations from
6. Preaching- Outside
G-ermanv ^e German and found a stern opponent in Bishop Hersleb in Zealand, whose mighty eloquence contemporaries could not praise too highly. The sermons of Christian Bastholm (q.v.), distinguished for clear arrangement and brilliant diction and much admired by the cultured, revealed the principle that in theory and practise eloquence was a sumptuous dress to conceal poverty of thought. The foremost representative in Denmark of the rationalistic spirit was H. G. Clausen of Copenhagen (d. 1840), whose sermons are lucid and free from trivialities. Among Norwegians to be mentioned are Johan Nordahl Brun (d. 1816), bishop in Bergen, fiery in eloquence and poetic in gifts; he was an advocate of supernaturalism against rationalism, though not profound in thought; more friendly to rationalism were the discourses of Niels Stockfleth Schultz, preacher in Drontheim; and still more rationalistic was Claus Pavels (d. 1822), bishop in Bergen. Hans Nielsen Hauge (q.v.) had the Pietistic bent with a nomistic slant. In Sweden from 1700 to 1770 the prevailing preaching was a blend of the old orthodoxy with Pietism, but with a national coloring. The strong orthodox sermons of court preacher Andreas Nohrberg (d. 1767), though in form somewhat scholastic, are still used with great satisfaction by orthodox Pietists. Erik Tollstadius was a noble representative of the more mystic Pietism, and the few sermons which were printed are still much used. Peter Murbeck of Bleking (d. 1768) introduced more of the logical element, while the spirit of Herrnhut was exemplified in Carl Blutstrom (d. 1772) and Peter Hamburg. Among the bishops of the first half of the century worthy of mention as preachers were G. A. Humble of Wexio, a high-churchman; the second archbishop of Upsala S. Troilius, and Bishop J. Seranius of Strengnas, both statesmen and men who introduced the State-Churchly idea into their sermons, as later did O. Wallqvist (d. 1800), and J. M. Fant (d. 1813). G. Enebom (d. 1796), belonging to the Enlightenment, introduced a period of Utilitarian moralism. From
Preaching1