Homiletik
Lehre vom Predigen
Homiletyka
application of rhetoric to public preaching
Catholic Encyclopedia 1913
Homiletiek
Homiletik är läran om predikan
Homiletika
The office of preaching belonged to bishops, and priests preached only with their permission. Even two such distinguished men as Augustine of Hippo and John Chrysostom preached, as priests, only when commissioned by their respective bishops. Origen as a layman expounded the scriptures, but it was by special permission. Felix, a priest and martyr, preached in the third century, under two bishops, Maximus and Quintus. Priests were forbidden to preach in Alexandria; but that was on account of the Arian controversy. A custom springing from this had spread to the north of Africa; but Valerius, Bishop of Hippo, broke through it, and had St. Augustine, as yet a priest, to preach before him, because he himself was unable to do so with facility in the Latin language – "cum non satis expedite Latino sermone concionari posset". This was against the custom of the place, as Possidius relates; but Valerius justified his action by an appeal to the East – "in orientalibus ecclesiis id ex more fieri sciens". Even during the time of the prohibition in Alexandria, priests from Socrates and Sozomen, interpreted the Scriptures publicly in Cæsarea, in Cappadocia, and in Cyprus, candles being lighted the while – accensis lucernis. As soon as the Church received freedom under Constantine, preaching developed very much, at least in external form. Then for the first time, if, perhaps, we except St. Cyprian, the art of oratory was applied to preaching, especially by St. Gregory of Nazianzus, the most florid of Cappadocia's triumvirate of genius. He was already a trained orator, as were many of his hearers, and it is no wonder, as Otto Bardenhewer expresses it, "he had to pay tribute to the taste of his own time which demanded a florid and grandiloquent style". But, at the same time, he condemned those preachers who used the eloquence and pronunciation of the theatre. The most notable preachers of the century, St. Basil and the two Gregories , Sts. Chrysostom, Ambrose, Augustine and Hilary, were all noted orators. Of the number the greatest was St. Chrysostom, the greatest since St. Paul, nor has he been since equalled. Even Gibbon, while not doing him justice, had to praise him; and his teacher of rhetoric, Libanius, is said to have intended John as his successor, "if the Christians had not taken him". It is a mistake, however, to imagine that they preached only oratorical sermons. Quite the contrary; St. Chrysostom's homilies were models of simplicity, and he frequently interrupted his discourse to put questions in order to make sure that he was understood; while St. Augustine's motto was that he humbled himself that Christ might be exalted. In passing we might refer to a strange feature of the time, the applause with which a preacher was greeted. St. Chrysostom especially had to make frequent appeals to his hearers to keep quiet. Bishops commonly preached outside their own dioceses, especially in the great cities; polished sermons were evidently in demand, and a stipend was given, for we read that two Asiatic bishops, Antiochus and Severianus, went to Constantinople to preach, being more desirous of money than of the spiritual welfare of their hearers.
Omiletica
It has been commonly said by non-Catholic writers that there was little or no preaching during that time. So popular was preaching, and so deep the interest taken in it, that preachers commonly found it necessary to travel by night, lest their departure should be prevented. It is only in a treatise on the history of preaching that justice could be done this period. The reader is referred to Digby's "Mores Catholici", vol. II, pp. 158-172, and to Neale, "Mediæval Sermons". As to style, it was simple and majestic, possessing little, perhaps, of so-called eloquence as at present understood, but much religious power, with an artless simplicity, a sweetness and persuasiveness all its own, and such as would compare favourably with the hollow declamation of a much-lauded later period. Some sermons were wholly in verse, and, in their intense inclusiveness of thought, remind one of the Sermon on the Mount: — Magna promisimus; majora promissa sunt nobis: Servemus hæc; adspiremus ad illa. Voluptas brevis; pœna perpetua. Modica passio; gloria infinita. Multorum vocatio; paucorum electio; Omnium retributio
teologinė disciplina apie pamokslų sakymą
Homiletics
Homilética
dział teologii
Гомилетика
saarnaa tutkiva teologian osa-alue
Homilètica
Patrick A. Beecher
Гомілетика
Homilétique