THE NEW SCHAFF-HERZOG
by his friends " the new Luther," was extemporaneous in style, with an uncommon freshness of presentation; and Anton Niklas Sundberg (d. 1900), a mighty personality. All these had a broad outlook, but especially emphasized freedom in the pulpit. A third and somewhat larger group were in control in the second half of the century, and advocated a strong orthodox Lutheranism. The pathbreaker was Henrik Schartau (q.v.), with his passionate zeal for pure doctrine, who founded a homiletical school which is yet influential in the south and west of Sweden. He was full of Evangelical zeal as a saver of souls, though no Pietist, in his sermons full of thought, psychologically fruitful, with a mystical depth of content and of spiritual experience, carefully exegetical not only of the text but of the context. With him stood E. C. Bring (d. 1SS4), bishop in Linkoping, and J. C. Bring, director of the deaconess institute in Stockholm. Revivalist in type was Levi Lastadius (d. 1861), while a Methodistic preacher was the layman Karl Olof Rosenius (d. 1868), who emphasized free grace. Of more recent preachers the bishop of Lund, G. Billing, is worthy of mention.
The preachers of German Switzerland followed the lead of Bitzius and H. Lang (ut sup.); and of contributors to the literature of preaching there are Konrad W K. Kambli, A. Hauri, A. Bolliger, and B. Riggenbach. G. Benz, in Basel, and R. Aeschbacher have sprung in recent years into wide fame as preachers. In French Switzerland men of
prominence were Francois Samuel 2. The G-er- R0Dert Louis Gaussen, Paul Ami mpn"i ^T188 Isaac David Bost, Solomon Caesar
Malan, and Jean Henri Merle d'Aubigne (qq.v.). These were all of the revivalistic type of pulpit orators. Of a totally different kind was the preaching of Alexander Rodolphe Vinet (q.v.), in which emotion is suppressed in favor of dialectically sharp thought which requires the close attention of the reader. While the text is in the background, definite themes are marshalled in masterly fashion, with deep comprehension of what is essential and with religious warmth. His illustrations are from history, nature, and life rather than the Bible; and he rests upon a clear comprehension of the essence and needs of the soul, of its relationship to time and the world, and of its search for freedom and God. Here should be mentioned Frank Coulin (q.v.).
In France, out of the circles which were in relations with the Swiss revivalistic school sprang Adolphe Monod (q.v.), possibly the first French
preacher of the century; his brother . n ranee Frederic (q.v.) is of less prominence. Holland ^n *^e ^rst ran^ stand Grandpierre and
Eugene Artur Francois Bersier (q.v.). While these orthodox representatives are noted, it would be unfair to omit mention of such followers of a freer method as Athanase Coquerel, father and son (qq.v.). The former was guided by the earlier French liberalism, quietly moderate in tone; and the polish extended beyond the rich and full flow of thought, the clear, incisive language, to the gesture and pose, to the dignity of the very man himself. The son was a leader of the freer Protestantism
in France, a genial and versatile personality. His sermons were greatly valued for their religious force and penetration, with which he united simplicity and elegance. With these men Ferdinand Fontanes should also be named. In Holland the sermons of the first half of the century were essentially practical. Meriting first place is E. A. Borger (d. 1820!. brilliant and original, still studied. The court preacher at The Hague, J. J. Dermout (d. 1S(17) was called the Napoleon of the pulpit because of the imperative force of his discourses. H. H. van der Palm (q.v.) was celebrated as an expounder of Scripture, and was known as doctor mellifluus for the elegance of his style. Among those who adorned the pulpit of the Remonstrants were Amorie van der Hoeven, father (d. 1855) and son (d. 1848), the first of whom, a polished speaker, issued a study of the eloquence of Chrysostom, while the son was even more fundamental in thought than the father. Others of eminence were J. J. van Oosterzee (q.v.), J. I. Doedes (q.v.) of Rotterdam, J. P. Hasebroek of Amsterdam, and J. J. L. ten Kate of Middleburg; while of recent date is C. E. van Koetsveld. In Holland alongside of the orthodox Calvinistic pulpit, then, goes a strong tendency toward the free and modern style.
8. The Roman Catholic Pulpit: In Germany only very slowly did the Roman Catholic pulpit work itself free from formlessness and unimportance into the respectability which it reached in the nineteenth century as illustrated, for example, by the work of Johann Michael von Sailer. * &r y The influence of the blooming German istics literature affected the Roman Catholic pulpit later than it did the Lutheran. Even the brilliant orators of the French Roman Catholic pulpit failed to affect their coreligionists in Germany as much as they did those of Italy. In the same way the philosophic and rationalistic stream was later in making its way into Roman Catholicism than into Protestantism; but the return to an ecclesiastical orthodoxy was achieved contemporaneously with the same movement in the Protestant pulpit. The value of the Church, the papacy, and its holy treasure, the veneration of the saints, above all of the mother of God, were the principal themes, but created in a more modern way. This is true of th.") first decades of the nineteenth century, where preaching obtained. In the last half of the century three phases are to be discriminated. One was rooted in dogmatics, the second was under the influence of rationalistic philosophy and the Enlightenment, the third was a return to the ultramontanistic spirit. At the beginning of the eighteenth century many preachers mingled with their discourses quotations from the Church Fathers, so that in some cases the discourses were half Latin. Exponents of this mixed style are the Benedictine Placidus I'rtlauff, the Augustinian Samuel Depfer of Vienna, and the Benedictine Sebastian Textor. Others delivered a course of sermons dealing with morals, sometimes covering a considerable period; so the Capuchin Jordan Annaniensis and the Carmelite Pacificus a Cruce. Preaching was at a low vh\>, men did not learn from the great patterns; hence the flatness of the work of Xaver Dorn, Maximin Steger, Joseph