Of the division.
§ 1
The introduction is not the most important and noblest part of the sermon, but because it is customarily the beginning of the sermon, it is dealt with first.
Note 1
The well-known bishop and orator John Chrysostom ( † 407) was among the first of the fathers of the ancient church to begin his sermons with an introduction (exordium). The fathers sometimes preached their sermons without a special introduction, in that they went into the subject matter without further ado; sometimes they let it be preceded by one. Where the sermon has less the form of an art speech, but moves in the free homily, an introduction per se is not necessary; it is rather at the discretion of the preacher whether he wants to make use of it or not. If, however, as is generally the case today, even in casual discourse, a particular theme is developed an d established from the text, a suitable introduction is to be recommended for lesser reasons. It introduces the actual thought as the subject, which is summarized and stated in the topic, and arouses the interest and attention of the listeners. Thus, the i ntroduction is a kind of preparation for the sermon.
Especially students of theology and young preachers, most of whom are still inexperienced in speech, are recommended to stick to the usual, old custom of beginning their sermon with an introduction.
Note 2
Since the introduction is not an essential part of the sermon, it can be replaced by a wish, preferably a biblical one such as 2. Petr. 1, 2 ("God give you much grace" etc.), Rom. 1, 7 ("Grace be with you" etc.), or also a free prayer. This is followed by the reading of the sermon text, then the sermon, the treatise of the text. "There is the use of such freedom" remarks J. J. Rambach, "often makes more of an impression on the minds of the auditores than when one always remains on a leyer." Quenstedt writes: Sometimes preachers may proceed immediately to the subject and the discourse, omitting the introduction, if, namely, the subject on which one is speaking is of such a nature that it in itself makes the hearer attentive and inclined, and fills him w ith delight and love,.... or if longer sermons have already preceded, as in the feast days, or if a great abundance and richness of the subject to be treated presents itself, or if the brevity of the time does not permit the sermon to be prolonged,..... Christ himself does not always make use of introductions, as we see in his sermons. His example was followed by the blessed Luther, who preached not a few sermons without an introduction and immediately began with the subject he wanted to talk about....
Note 3
Some of the most famous and godly preachers, such as J. Ph. Fresenius, have usually preceded their sermons with a double introduction, the first before, the other after the reading of the text. The former is called the general introduction, the latter the special introduction. Such a twofold introduction may be used by great, astute men, skillful and powerful preachers; by others also exceptionally, when special occasions, extraordinary circumstances and the like make it seem advisable; as a rule, however, it is not to be recommended, because it:
1. goes against the very purpose of the introduction, which is to arouse the
interest and attention of the audience;
2. easily confuses the listeners, especially the less gifted ones;
3. prolongs the sermon unnecessarily, or causes the preacher to spend part of
his time on the introduction, which he would very much need for the actual discourse;
4. gives the sermon, especially if it is too long, a monstrous shape, so that it
appears like a body with two heads;.5. also argues against the natural order. For when the text is read, the hearers rightly expect the preacher to come to the point, to treat the text. But if instead of If the speaker talks about something else before he gets to the text, he deceives and disappoints his listeners, because by reading out the text, the promise is made that this, not something else, is to be the subject of the speech. And the attention of the listeners is not diverted to the text, but from it;
6. leads very easily to homiletic vanities and artificialities. For if the same idea
is treated in both introductions (the general and the specific), why not one, but two? And if in each of them a parti cular thought is developed that is completely different from the other, this does not correspond to the unity of the theme that every well-ordered sermon must have.
Note 4
Instead of the specific introduction, a short preface may be placed at the head of the sermon after the text has been read, before announcing the subject. This can be done especially:
1. when it seems necessary to indicate the connection of the text with the
preceding and the actual scopus of the read text.
2. if it is necessary to explain the subject in advance for better understanding.
3. if one does not want to preach on the whole text, but only on a part of it, as
is often done in the treatment of the pericopes. The sermon is then preceded by a short logical analysis of the text, in order to show how the one part is related to the whole. This is especially useful with texts of dogmatic content. (Cf. Dr. Walther's Gospel Postilla.)
Note 5
When should the introduction be made? The answer will generally have to be: after the sermon. For it is only when the sermon is finished, when one has it before him and has a clear view of its conten t, that the most suitable introduction can be found most easily. This does not mean, however, that the introduction must be written last. The natural order in which a sermon is prepared is as follows: 1. choice of the text; 2. study of it and meditation on it; 3. statement of the theme; 4. detailed disposition (breaking down the theme into its main parts and these into their subparts with brief explanations); 5. introduction. - As a rule, it should be noted: The introduction has to be based on the topic, re sp. the sermon, not the topic on the introduction, because that would mean harnessing the horses behind the cart. If you have drafted the disposition, i.e., the sermon in draft form, and have found an idea to be dealt with in the introduction that corresponds to it, then you can begin with the introduction when preparing the sermon in writing. The rule established earlier: 'First the sermon, then the introduction' remains in place. "After that," writes Chr. Chemnitz, ("when we have chosen our text,.... the rightly understood text has been divided into cert ain parts") "we must think of the exordium, which must be in accordance with our text and the disposition," and S. Goebel: "As the introduction is the first thing in the sermon, so it is not unjustly the last thing in the meditation and recording or elaboration of it. For since it is to pave the way to the subject and the treatise, and to awaken the attention of the hearers by a certain recommendation of the same, the order of nature requires that one should first endeavor to invent the subject and to execute the same, before one endeavors to suggest it by the introduction, and to recommend what one wishes to say about it." -
§ 2
The introductions must be adapted as much as possible to the theme of the sermon. The following may serve as introductions: a) a biblical saying, b) a biblical fact, c) an appropriate meditation. Preliminary remark. The introductions have been divided into fixed and freely selected ones. Fixed ones are those that are determined in advance and used in sequence. To such fixed introductions one has used:
1. a book of sacred scripture . This was divided from beginning to end into
certain sections and each of them was used as an introduction in such a way that it was briefly paraphrased and practically applied. In this way, for example, Spener used the Epistles to the Romans and Corinthians as introductions in his sermons: "Des thätigen Christenthums Nothwendigkeit und Möglichkeit. For each introduction he took a whole chapter! That these introductions do not suffer from too much brevity does not need to be said..
2. certain misinterpreted and misused sayings of the holy scriptures . These
were treated in such a way that one: a) clearly demonstrated the misinterpretation and abuse; b) thoroughly refuted the same; c gave the right interpretation and d) applied the spell for edification. That such introductions are not to be recommended and imitated is obvious, because the content of them will only seldom have a proper connection with the subject to be treated in the sermon, or this can only be established in a forced, violent way. Then su ch introductions either become too long, or the passages or sayings given to them as a basis are only overflowing, and finally, with introductions of the second kind, a certain annoncireness of heresies is provided, from which a preacher should beware with all diligence. More suitable and more useful for fixed introductions could be the main pieces of the Small Catechism, as well as verses from the best and most well-known hymns.
Freely chosen introductions are those for which the preacher chooses the subject to be treated each time at his own discretion, without being bound by a previously established rule. Regarding these, it should be noted what Quenstedt writes: "Not every introduction is suitable for every sermon. Therefore, be critical in the selection of the introduction. The introduction should, however, correspond as much as possible with the content and scopus of the text and be appropriate to it, so that the preacher does not begin with the fish and end with the birds," and Carpzov: "One should always begin with that which is related to the subject of the speech and has a relationship to its content.
Note 1
The introductions must be adapted to the topic as much as possible, i.e. they must correspond to it, really lead to it and introduce it. In the introduction, therefore, one must not speak of any subject that has no connection at all with the theme and the sermon. Better no introductions at all than such, because they contradict their purpose. Carpzov writes: "Especially in introductions the follo wing has its convenience and justification: 1. praise and extolment of the text we are interpreting;
2. time and place relations, when and where we want to speak; 3. Sentences of
general content, whether they consist in historical facts, or in promises, or in commands, or in threats, so that one passes from the general to the particular truth, from the genus to the species, from prophecy and promise to their fulfillment and actuation, etc., and in this way arrives at the content of the text."
Note 2
To introductions, which correspond to the topic, can be taken:
1. a biblical saying (dictum biblicum) that is self-contained and expresses a
certain truth: e.g.: 1. Joh. 4, 16: "God is love"; 2. Tim. 3, 16 ("All scripture is inspired by God" etc.); Gal. 6, 7 ("Do not err" etc.) Such a biblical saying can be either parallel or contrary to the text and subject. It is called parallel if it deals with the same thing in the same way or relationship; it is called contrary if it expresses a truth that is in contrast to the one contained in the text and theme. Examples: If from the Gospel on the 3rd Sunday of the. Advent, Matth. 11, 2 - 10, the theme is: "The anger of Christ", then parallel biblical sayings are 1. Cor. 1, 23 ("We preach Christ crucified, an anger to the Jews" etc.) or Is. 52, 14 ("That many will be angry with him be cause of his form" etc.) etc. To the theme based on the Gospel on the 1st Sunday of Advent: "Christ's royal entry into Jerusalem" can be taken as a parallel biblical saying. Adv.: "Christ's royal entry into Jerusalem" can be taken as a parallel biblical saying Zech. 9, 9 ("But you daughter of Zion" etc.) -.
If the theme is taken from the Gospel on the 2nd Sunday of Advent: "Christ's earnest exhortation to his disciples to be ready for the last day. Adv. Luc. 21, 25-36, the topic "Christ's serious admonition to his disciples to be ready for the last day" can serve as an introduction: Luc. 17, 26. 27. If one wants to preach on the epistle on 20. Sonnt. p. Trinit. and treat the topic: "The walk of the children of light", the contre dicta Ephes. 4, 17-19; 5, 8; Is. 59, 10 and similar. Among these contradictory sayings can also be counted those which seem to contradict the text to be treated. In the introduction, the dictum is compared with the text and the apparent contradiction is resolved. Introductions of this kind are particularly suitable for attracting the attention of the audience and are therefore recommended.
Examples: Text: Phil. 2, 12. 13; Theme: The apostle's exhortation that we should establish our blessedness with fear and trembling." Biblical saying Luc. 1, 74 ("that we might be delivered out of the hand of our enemies, serving Him without fear all our days"). Show how the "without fear" is very much in harmony with the: "with fear and trembling.". - Text: Ev. on sund. Jubilate, Joh. 16, 16 -23; Theme: " The spiritual joy of the disciples of Jesus"; Bibl. saying: Phil. 2, 12.
2. a biblical fact (factum biblicum), i.e.: a historical event that is reported in
the holy Scriptures and presents one or the other doctrine, as e.g. such biblical facts are mentioned by Paul 1 Corinth, 10, 1 -10 and doctrines are derived from them. Now such a biblical fact can be either similar or dissimilar, as the following examples show: Text: Ev. on Sund. Reminiscere, Match. 15, 21 -28; Theme: "The Canaanite Woman a Victorious Fighter with Christ". For the introduction the biblical fact Gen. 32, 24-28, where the victorious fight of Jacob with the angel of the Lord at Jabok is reported. - Text: Gen. 12, 1-4: "Abraham's calling to be the father of the faithful"; as introduction Gen. 3, ff: The calling of Mosi as the leader of the people of Israel.
To the similar biblical facts belong also t he exemplary or typical ones. These are also suitable for arousing attention and therefore for introductions. "It awakens attention in the soul of the hearers," says Gerhard, "if, in the interpretation of a New Testament text, one takes as the basis of the introduction a typical story or a prophetic prophecy of the Old Testament." The Old Testament offers such typical stories in abundance, such as the sacrifice of Isaac, the Exodus of the children of Israel from Egypt, the Ascension of Elijah, and many others. Examples: Text: Acts. 1, 1-11, Epistle on Ascension Day; Theme: "The glorious ascension of Christ." For introduction: 2 Kings 2:11, 12, Ascension of Elijah. - Thus, either the sacrifice of Isaac, or the sacrificial lamb in the Old Testament, can be used as an introduction to a Char Friday sermon in which the sacrificial death of Christ is discussed.
Dissimilar biblical facts are even more fruitful for the introduction than the similar ones. They are based on biblical stories that report the opposite of what is contained in the text. Examples: Ev. on the 3rd Sunday of Epiphany, Matth. 8, 1 -13; Theme: "The cleansing of the leper." For the introduction 2 Kings 5:7 ("And when the king of Israel read the letter, he rent his clothes, and said, Am I God, tha t I should kill, and that I should quicken, and send unto me to rid the man of his leprosy?" -. Ev. on Christmas Day, Luc. 2, 1 -14; Theme: "The gracious revelation of God in the flesh at Bethlehem"; for the introduction: Ex. 20, the terrible revelation of God in the law on Mount Sinai.
A meditation, which paves the way to the right understanding of the subject. Such a meditation is elaborated somewhat further (but not too far) and confirmed partly with Bible verses, partly with other proofs. But one should be careful not to move in such a meditation on well-known commonplaces; this does not attract the attention of the listeners, but puts them to sleep. Therefore, choose something unknown, or illuminate the known from a new side, so that it appears in a new light. Exemplary in this respect are Dr. Walther's introductions to his sermons, in which even the best-known truths always appear in new and attractive garb. If the purpose of the introduction is to secure the attention of his audience for the sermon, then he also says in it what is worthy of attention.
Note 3
Not superfluous is Rambach's remark that it is well done to alternate with these "three kinds of exordiorum arbitrariorum. Thus, one can take a dictum, a factum, or a meditation; for if one always keeps one and the same, then a great taedium (disgust) is awakened in the listeners."
§ 3
For beginners, there is a threefold method to find the introduction: the analytical, the synthetic and the syncritical.
Note 1
Older and more experienced preachers have less difficulty in finding suitable thoughts for the introduction. The meditation on the text offers them the same by itself; therefore, they need less guidance for this. It is different with beginners. They need certain instructions and rules to show them how to find suitable material for introductions and how to form them.
Note 2
The analytical method consists in dividing the genus into its species and the species into their individuals. Thus, the analytical method is applied by proceeding from the particular to the general, i.e. a) by treating the subject as a genus and in the introduction a species of it, or b) by taking the species as the subject and then starting from an individual of it in the introduction. Examples of a: Text: Matth. 19, 19; Theme: "The love for the neighbor." Introduction: From the love of friends or enemies. One can use Matth. 5, 43 as the basis of the introduction. - Text: Phil. 3, 18; Theme: "The enemies of the cross of Christ." Enemies of the cross are the Gentiles, Jews, sinful people, self -righteous people etc. The introduction can start from 1 Thess. 2, 15, where the apostle speaks of the Jews as enemies of the Lord. If one starts in this way from the species in the introduction, the transitus to the subject containing the genus is to be formed in the following way: "The love for the friends does not c ancel the duty to love all men without distinction; therefore, let me speak to you on the basis of the text that has been read.
Examples to b. Text: Proverbs 28:1: "The righteous is as confident as a young lion." This text can be taken as a theme, or the t heme can be based on it: "The courage of the righteous." For the introduction can serve: Joh. 1, 6. 7; 2. Chron. 32, 5; Apost. 23, 11 and similar. The subject contains the species: the "righteous"; in the introduction, however, if the scriptural passages c ited are taken as a basis, one starts from the individual persons, Joshua, Hezekiah, Paul, describes the courageous courage which they demonstrated, and then in the transition to the species in the subject, one proceeds in the following manner: "This coura geous courage did not only inspire Joshua and so on, but all those who are righteous by faith are filled with it, as we want to learn from our text.
This is the transitus ab individuo ad speciem. - Text: Psalm 1, 4: "But the wicked are not like this, but like chaff which the wind blows away." Theme: "The terrible end of the wicked." Introduction: 2 Kings 9:22-26, The end of Jehoram the son of Ahab by Jehu.
Note 3
The synthetic method is the method opposite to the analytic method, in that one passes from the general to the particular, i.e. from the genus to the species, or from the species to the individual, i.e. one deals a) in the introduction either with the genus and in the sermon with the species, or b) in the introduction with the species and in the sermon with the individual. Examples to a. Text: Matth. 11, 29: "Learn from me, for I am meek," etc.; Theme: "The Meekness of Christ." As an introduction, a meditation on the virtues of Christ can be used, in which he is presented as the shining example of perfection. These virtues are the genus, and meekness is a species of them. - Text: Epistle on the Feast of the Holy Trinity. The theme is: "The Mystery of the Most Holy Trinity ".
For the introduction, 1 Cor. 4 v. 1 or 14 v. 2 can be taken. At One of these words is based on the mysteries of God in general, whereupon in the transition the preacher proceeds to t he specific mystery of the Holy Trinity, his subject. Examples to b. Text: Evang. on sund. Reminiscere, Matth. 15,21 -28; Topic: "The victorious struggle of the Canaanite woman with Christ." For the introduction either a meditation can be taken, in which it is briefly shown how the believers in the power of the Lord wage a victorious battle against their enemies: flesh, world and devil; or sayings of the holy Scriptures, such as Rom. 8, 37;. 1. Pet. 5, 8. 9; 1. Corinth.
15, 57 and so on.
Note 4
The syncritical or comparative method is the one according to which one compares the truth expressed in the subject with another one in the introduction. This comparison can take place both in terms of quality and quantity. 1 Comparison in terms of quality can be made between things that are a) either similar or b) dissimilar. a) Similar things are called things that have certain characteristics in common, such as and (example and antitype), when Christ is associated with a shepherd (Ps. 23; Joh. 10), with a vi ne and vine dresser (Joh. 15, 1. 2), with bread (Joh. 6, 35. 48. 50), with water (Jer. 2, 13; 17, 3), with light (Joh. 8, 12), with a lion (Gen. 49, 10; Rev. 5, 5;
10, 3); the exaltation of Christ on the cross with the exaltation of the serpent in the wild erness (Joh. 3, 14), Christ with Jonah (Matth. 12,
39. 40) and so on. When the word of God is compared to a sword
(Ephes. 6, 17; Hebr. 4, 12), to a light (2. Per, 1, 19), to a hammer (Jer. 23, 29), to fire (ibid.). Examples: Text: Ev. on the 1st day of Easter, Marci 16, 1 -8; Theme: " The resurrection of Christ on the third day from the dead." The introduction has to start from Matth. 12, 39. 40 and show how the dwelling of the prophet Jonas in the belly of the whale resembled the rest of the Lord in the g rave, etc., and how Jonas, both in that he was three days in the belly of the whale and that he was spat out from it on the third day, was a model for Christ who rose from the grave on the third day. - Text: Joh. 11, 45-53; Theme: "The deliberation of the chief priests and Pharisees to kill Jesus." The The introduction is based on the biblical fact Gen. 37, 18-20, how the sons of Jacob discussed killing their brother Joseph. (Typical introductions.) - Text: Joh. 8, 12;
Theme: "Christ the light of the world." In the introduction, the properties of natural light are described, that it illuminates, turns night into day, warms, generates life, etc., and then it is shown how Christ, as the heavenly light, illuminates the spiritual darkness, etc. b) The comparison of dissimilar things takes place when opposites are put together and their differences are demonstrated; e.g., when light is compared with darkness, righteousness with sin, tranquility with strife, etc. Examples: Text: Ev. on the 4th Sunday of Trinity, Luc. 6, 36 -12; Theme: "Discipleship in the Love of God." Matth. 24, 12 ("Because injustice will abound, love will grow cold in many ") can be taken as an introduction. - Text: Ev. on the 14th Sunday a. Trinit., Luc. 17, 11 -19; Theme: "Right gratitude for divine benefits." The introduction may consist either in a meditation on the vice of general ingratitude, or may proceed from Deut. 32, 6: ("Give thanks therefore to the Lord your God," etc.).
- Text: Job 1, 18-21; theme: the message of misfortune that befell the pious Job." As an introduction, Gen. 45:26 is used, where it is reported that Jacob received the message, "Joseph is still alive."
2. comparison in terms of quantity. This can be done in three ways, by either
a) from the greater to the lesser, or b) from the lesser to the greater over, or finally c) starts from the same things and makes a comparison between them. Examples to a. Text: Hebr. 13, 16 ("Do good and do not forget to share, for such sacrifices are pleasing to God"); Theme: "Christian charity for the poor. As an introduction, 1 John 3:16 ("We should also lay down our lives for the brethren") can be used. Leaving life is the greater, giving earthly means the lesser. The consideration could be: According to this admonition of the apostle John, should we give our life, that is, the greatest of all earthly goods, for our brothers, if necessity requires it, how much more should we do the lesser, that is, share with them the earthly goods given to us. We will deal with this on the basis of the text that has been read, etc.
- Text: Hebr. 13, 1 ("Stand firm in brotherly love"), or 1 Thess. 4, 9; Theme: "The apostle's exhortation to stand firm in brotherly love." In the introduction, we can start from the love of enemies on the basis of Matth. 5, 44 and show how Christ's commandment even obligates us to this love. But if we are to obey this more difficult commandment, how much more the lesser and easier one: to love the brethren. To pass from the greater to the lesser, therefore, is to set forth the former in the sermon, and to deal with the latter in the introduction. Examples to b. Text: Rom. 8, 32 ("God did not spare His own Son" etc.); Theme: God 's incomprehensible love for us in the giving of His own Son." For introduction can be taken: Gen. 22, 12 ("You have not spared your own Son"). - Text:
Matth. 5, 44-48 ("But I say unto you, Love your enemies," etc.); Theme: "The love of our enemies." The introduction should have been about loving one's friends, and the transitus to the theme should have read something like: But this love of friends, as the Lord Himself says, is nothing special, because sinners also love their friends; but to love the enemy is possible only for the Christian, and of this let me speak to you now, etc. So one passes from the lesser to the greater, making this the subject, dealing with that in the introduction. c) The same things are assumed, if the subject, which is talked about in the introduction, is of the same importance and significance as the subject, which is set up for the actual consideration.
Examples: Text: Ev. on 16th Sunday a. Trinit., Luc. 7:11 -17; Theme: "The Raising of the Young Man at Nain." Basis of introduction can be: Apost. 20, 8 -10, where we find the account of the raising of the young man Eutychus by Paul. - Text: Ev. on the 24th Sunday a. Trinit., Matth. 9, 18-26; Theme: "The miraculous raising of the little daughter of Jairus." Basis of the introduction: the biblical fact 2 Kings 4, where the miraculous raising of the child of the Sunamite is reported. In the introduction, comparisons are to be made between the miracles, what they have in common, in what one differs from the other, what makes it seem greater, more glorious, etc. - Text: Ev. on the Feast of the Reformation, Rev. 14:6-8; Theme: "How Luther Purified the Church from Papist Idolatry thro ugh the Reformation."
Introduction: 2 Chron. 34: How King Josiah cleansed Judah from Baal's service, etc. To this syncritical method belongs also that one speaks in the introduction already of the same thing which is to be treated in the sermon, but in such a way that one speaks only of an accidens of the thing. Such an accidens is: a) The importance and necessity of correctly recognizing the object in question; b) the errors and prejudices that exist concerning it; c) the objections raised against the same; d) the benefit that the right consideration of it brings, etc. m. Examples. To a, text: Rom. 3, 23 -36; topic: "The justification of the sinner before God." Introduction: Luther's words in the Sch malk. Art, page 300 (ed. v.
Müller). - To b, text: Epist. on the Day of Thomas, Ephes. 1, 3-6; topic: "The election of the children of God to eternal life." Introduction dealing with the errors that are taught concerning it, or with the prejudices that are cherished, as if this doctrine may not be preached in the church. - To c, text: Jer. 3:12, 13; subject: "What should move us to sincere repentance of our sins." In the introduction the objections are to be mentioned and refuted which are usually raised: I t is not yet time, the sins are too great, etc. - To d, text: Ev. on sund. Quasimodogeniti, Joh. 20, 19-23; Topic: "The Scriptural Doctrine of the Forgiveness of Sins." In the introduction, the benefit of this doctrine is to be shown, that only through it we can become quite sure of our forgiveness.
Note 5
Often also the circumstances offer su itable material for the introduction, namely the circumstances of the place (dedication of a graveyard, s. Walther, Homil. Mag. vol. 4, p. 330; funeral oration in the churchyard, where the reference to the large number that already rests under the burial mounds, or over which the mounds will yet rise, to the funeral stones that stand all around and speak a serious language, cf. Walther l. cit, The time (the times of the church year, Advent, Christmas, Passion, Easter, etc.); the persons (at funeral orations, if the deceased has distinguished himself in faith and conduct, by loving activity, etc.). Furthermore, in the case of special events, if they are of a joyful or saddening nature, which either affect the people in general (rich or poor harvests, great dr ought, storms, plague, etc.), or only individual persons (weddings, shocking misfortunes). Cf. Walther, Homil. Mag-, vol. 1, p. 228; 172. -
Note 6
In general, the following should be noted with regard to the introduction:
1. it should not be excessively long, but short. We have an excellent sample
of an introduction in the great Pentecost sermon of the apostle Peter, Apost. 2, 14: "You Jews, dear men, and all you who dwell at Jerusalem, let this be known to you, and let my words come to your ears." This introduction is as brief as it is purposeful. It does not weary the hearers, and yet makes them willing and inclined to listen; it calms the excited hearers, arouses their attention, since it makes them expect important things. "How odious long introductions are," says Aegid. Hunnius, "is shown by the example of clumsy preachers, who often devote nearly half the sermon to the introduction, and, when quite the conclusion of the sermon is expected from the hearers, do not now first present what they are going to talk about without reluctance on the part of the hearers." If Luther's advice: "A preacher should be able to stop" is well to be observed with respect to the whole sermon, so much more with respect to the introduction.
2. it does not get lost in details, but rather elaborates a thought which directly
touches the subject. This also applies if the introduction is based on a biblical saying or a biblical fact; for these must not be treated like the text of the sermon and explained in all directions; if this happens, the introduction becomes a sermon. Rather, the character of the introduction requires that the scriptural passage or biblical fact cited in the introduction be used only insofar as the intended introduction to the subject requires it, leaving aside anything that does not serve this purp ose. The speech should not show anything superfluous, but should have in all its parts something that pushes on to its end. It would be downright nonsensical to give in the introduction a circumstantial explanation of the particles that are found, for example, in the biblical saying, as was not infrequently done in the 18th century. Such a monstrosity of introduction is included in the "Homil. Mag.", vol. 6, p. 58 ff.
3) The truth treated in the introduction must be worth the attention of the listeners. If, for example, a preacher were to place at the head of his introduction the sentence: "Man is a moral being," if he were to shout this sentence into the congregation with a great expenditure of strength, with an importantly acting mien, with great pathos an d a powerful voice, this could only make the impression of ridiculousness. What a primal power lies in this grandiose truth, what a feeling of the sublime and beautiful this sentence evokes in the listeners! He might just as well say, and would produce the same effect, "A cat has four feet." "The art of uttering quite ordinary truths in an elegant, pompous, boastful, and bombastic manner," Spurgeon says very justly, "is by no means extinct among us, though its complete extinction (to use myself such a sounding phrase) would be 'a catastrophe,' 'likely to bring about the religious consciousness with intensity.'" (Cf. § 2, Anmexk. 2, 3.) Quenstedt writes in his Ethica Pastoralis: "For the basis of the introduction he (the preacher) makes either a praise of the text, or the proof of the connection of the same with the preceding words, or some other subject, so, however, that the introduction..... is not far-fetched, affectirt, pompous, abrupt, trite, or too general."
§ 4
The main parts of the introduction are: the basis, the execution and the conclusion; the secondary parts: the pulpit greeting and the address to the audience.
Note 1
The basis of the introduction is the biblical saying, the biblical fact, or a certain truth, which is found by own meditation. S. § 2 and 3, note 5. If one uses a biblical saying or a biblical fact as the basis on which the introduction is built, as it were, then chapter and verse should also be given, so that the listeners will immediately know that it is a truth of the divine word and can look it up in their Bible at home.
Note 2
To take the statement of a pagan or a famous but unbelieving person, such as a poet, etc., as the basis of the introduction is not in itself reprehensible, but it should never be done, or only very rarely. However, the apostle Paul also quoted sayings of pagans: Apost. 17, 28 the statement of Aratus from Soli in Cilicia, and of Cleanthes from Assos in Mysia: "As also some poets have said among you: We are of the divine race"; 1 Corinthians 15:33 the words of the comedian Menander from his Thais: "Evil talk corrupts good morals", and Titus 1:12 the saying of the philosopher Epimenides: "One of them, their own prophet, said: The Cretans are always liars, evil beasts and foul bellies";
But it must not be left unnoticed that the holy apostle had to deal with those "among whom the writings of the pagans were highly regarded, indeed, who were yet to be converted from paganism to Christ," Gerhard remarks, and adds: "We do not absolutely and universally reject that one cites a perceptive and powerful word of the pagans, but we maintain that it must be done very rarely and prudently. Like the sermon, the introduction should rest on a divine foundation, flow from the source of the Holy Spirit, and have a divine, holy character from beginning to end. Moreover, if the preacher takes sayings of pagans and worldly men as the basis of his introductions, he exposes himself to the suspicion of boasting about his knowledge, which is all the more disgusting if his knowledge is perhaps quite windy. The same is true of the use of passages from world history, of proverbs. "If a preacher were to go too far in this," Gerhard remarks, "he would bring it about that the hearers would listen to the word of the living God sleepily and without attention, and eagerly wait for a funny and amusing little story to be brought forward. The word of God alone is living and powerful (Heb. 4:12), is a word of the Spirit and life (Jn. 6:23), is the inexhaustible source of divine wisdom, and has no need at all of the sayings of the pagans and profane stories to supplement it."
Note 3
In the execution one has to keep in mind that it is an introduction to the sermon, not the sermon itself, and that the saying etc. to be treated in the introduction should form the basis, but not provide the material for the sermon, because that is what the text is there for. It is true that to base the introduction on a biblical saying or a biblical fact does not mean merely to mention them and then not to concern oneself further with them and to speak of something quite different, for that would be deception; but it means to develop the truth contained or given in them. But be careful not to go into all the details that either have nothing to do with the subject or are far removed from it: The introduction would then divert the listeners from the main idea and tire them.
In the homiletical instructions given by Dr. Walther in his time, it is stated with regard to this point: "In the Deductio, one must be careful not to include in the treatment of a biblical saying or fact that which does not serve the tendency of the introduction as such, or the sentence with which one begins, contrary to the purpose of an introduction (such as the theme of an entire sermon), perhaps even with the indication of parts and subparts, so that the actual subject of the sermon would recede and the listener would be left with a feeling that the subject of the sermon is not the subject of the sermon itself. The reader is prompted, even compelled, either to notice two coordinat ed objects, or to direct his attention solely to the introduction, or solely to the execution of the main object. - Also, the introduction... should not contain more lines of thought than belong to the parts of a syllogism."
Concerning a biblical fact, it should be especially noted that in reproducing it, one must not only bring what is directly related to the subject, but that the reproduction must be a lively, descriptive description, with which short reflections and applications can be connected, for which often only one sentence is needed. A dry narrative misses its purpose by all means.
Note 4
The conclusion of the introduction forms the transition or the transition to the topic. In it, it is to be said in a few words that what is indicated in the introduction lies in the text, then to state in general what is to be dealt with in the sermon; but not to state the topic itself already, "so that the listeners are still kept a little in suspense," as Rambach says, "and afterwards, when the topic is to be said, prove all the more attention and desire. L. Hüffel writes: "The transition ( transitus) is rooted in the logical law that all ideas must stand in a certain necessary connection if they are to form a whole of knowledge, and that therefore no leaps may be permitted in a speech. Transitions are therefore essential parts of the whole structure of a sermon.
There are transitions from the introduction to the theme, from the text to the theme, and from each individual section to the next. The speech consists of a set of concepts and ideas that unite in a synthesis. These concepts and ideas are often very far apart, and a sudden leap from one to the other would always bring a gap, often even a rift, into the unity of the whole. This is what the transitions are for; since no concepts can be connected to form a unity where the middle concepts are missing, they are supposed to bring this about and thus effect the coherent flow of speech; they are supposed to be in speech what the joints are in the body. Such transitions, however, are not easy, for they presuppose a complete mastery of the material and a firm grasp of the thread."
The transitions in Dr. Walther's sermons are exemplary. Only a few examples. After talking about the rights of Christians in the introduction, he goes to the text of the epistle on the feast of the The Holy Apostle speaks of the appearance of Christ in the following words: "But, beloved, believing Christians, as spiritual priests, have not only glorious, high rights, but also many, great, sacred duties. Of these the holy apostle speaks in our epistle today." - In the introduction to the sermon on the Gospel of the Sunday of Septuagint, he speaks of the mysteries of the divine Word, which are not fully revealed to us, but which many have been shrewd enough to try to fathom to their own detriment, and then goes on to the text with the words: "In our Gospel of today, too, we are led to a doctrine which contains impenetrable mysteries, which many have already tried to fathom, and as a result they have fallen into serious errors, sometimes to the right, sometimes to the left, to their great detriment. This is the doctrine of the election of grace or providence. Let me therefore show you the right way, on which alone we shall be preserved from all error in regard to this comforting doctrine. For this we ask the assistance of Him in whose light alone we see the light, in a silent and believing Our Father." There is no leap, but as if by itself the speech leads in undisturbed flow to the text. Compare with this the following transition, which is found in a sermon by Dr. Römheld on the Epistle on the Sunday of Quasimodogeniti: The preacher has spoken in the introduction of the authenticity of the passage: "Three are witnessing in heaven" (!!) and now goes over to the subject with the following words: " But our introduction is getting too long, we must think of our subject and that should be: 'Our faith is the victory that overcomes the world.'" - Yes, the introduction should just not become too long, the preacher should always have his theme in mind as the goal during the introduction; but since, as he himself confesses, he has completely forgotten it, he has also completely strayed from it. Fortunately, it still occurs to him again, and with a salto mortale he succeeds in arriving at it. Not to be approved are those transitions that happen through the figure of speech of the 'occupatio', i.e.: the anticipation of the objection of the opponents. The preacher who does not know any other way to come to his topic than with the formula: "But someone would like to say it," or: "Here the opponents make the objection," reveals that he is not quite proficient in the language.
Note 5
The content of the pulpit greeting should possibly be such that it is in harmony with the sermon, i.e. points the listeners to the same. This is especially recommended at the high festivals and on extraordinary occasions. (Cf. Dr. Walther: Sermon on the Gospel on Christmas Day, New Year's Eve, Easter Day, National Day of Atonement, etc.). For the pulpit greeting can be used:
1. a desire taken from sacred Scripture , such as 2 Corinthians 13:13: "the
grace of our Lord Jesus Christ," etc...;
2. Thess. 1, 2: "Grace be with you" etc.; 2. Pet. 1, 2: "God give you much
grace" etc.; 2. Joh. 3: "Grace, mercy, peace from God the Father" etc.; Rom. 24: "The grace of our Lord Jesus Christ" etc.
2. a prayer of petition and praise taken from Scripture , e.g.: Ephes. 1, 3:
"Praise be to God and the Father of our Lord Jesus Christ" etc.; Joh. 17, 17: "Sanctify them in your truth" etc.; Ps. 143, 10: "Teach me to do according to your good pleasure" etc. - But use these words of the holy scripture as they read and avoid all own additions and interpolations, as they are often enough made!
3. a suitable hymn verse, such as: "Ach bleib bei uns Herr Jesu Christ" etc.;
"Ach bleib mit deiner Gnade" etc.; at funeral services: "Mitten wir im Leben sind" etc. (Cf. Dr. Walther's Ev. Post., Predigt am 2. Christtage u. a.)
4. a wish expressed in one's own words. Such a wish may be used on special
occasions, but is not otherwise recommended. If the preacher begins with a free, heartfelt prayer, this takes the place of the pulpit greeting. This can be done on special festive occasions, as well as on the annual festivals; but the prayer must correspond to the festive celebration. (S. Dr. Walther's sermons on the Ev. on the 1st, 2nd and 3rd Sundays of the. On ordinary Sundays the content of the prayer must be more general, on festive occasions more specific, relating to the celebration, but never too long, so that the listeners do not become tired.
Note 6
Addressing the audience.
1. appropriate forms of address are: "Mine," or: "Beloved listeners!" - "Beloved
friends!" - "Beloved in the Lord!" - "Brothers and sisters beloved in the Lord Jesus!" - "Beloved congregation in the Lord Christ!"
2. special circumstances, occasions, celebrations, etc. may also be referred
to in the form of address. etc. can also be referred to in the salutation. At Christmas the salutation may be: "In the newborn Savior, dearly beloved listeners!"; on Char Friday: "Brothers and sisters bought with the blood of Jesus Christ!"; at Easter: "In the Risen Lord," or: "In Christ, the Prince of Life," or: "In Christ, the glorious Prince of Victory, beloved ones. Listeners!"; on the Day of Atonement, "Fellow-guilty and fellow-redeemed brothers and sisters in the Lord!"
3. avoid forms of address that smell of flattery and falsehood, such as: "All
souls sanctified by God", or: "All chosen friends and beloved in the Lord! - Likewise, affected addresses are to be refrained from, which, as was once customary, were: "Devout Advent hearts!", or: "Going to our Advent King!", or: "Sanctified Easter hearts!", or: "Souls united to the Easter season and called to the Easter joy!" The dignity of preaching and worship demands true and simple salutations. "It is true," J. Ph. Fresenius rightly remarks, "that some tender ears of the state want to consider this formulation (Beloved in the Lord!), especially when distinguished auditors are in church, as too familiar and harsh sounding, thinking that the rules of state wisdom and politeness would be violated too severely if a poor preacher called distinguished people 'Beloved. But because a preacher in the pulpit has to look not to worldly ceremonial, but to simplicitatem christianam (Christian simplicity), and because, moreover, in such a pl ace the most distinguished are no more valid than the least, this judgment is not to be respected. The preacher stands in the pulpit not as a man, but as God's messenger; he preaches the word of the King of heaven and earth, preaches it to sinners, and the refore has no respect of person in his address. - The salutation can precede the opening words, as is almost universally done today, but it can also be inserted into them. The use of the salutation too often in the course of the sermon is to be strongly discouraged, because this only has a disturbing effect. Even after stating the topic and the main parts, a salutation should not be used at the beginning of the treatise; it is at least superfluous at this point.
Note 7
It is not advisable to use the so -called "formula finalis " between the introduction and the theme, i.e. to insert a special prayer request, a prayer, the request to the congregation to pray an Our Father or to sing a song verse. For if the introduction really introduces the subject, and if the transition to the subject has been made by the conclusion of the introduction, it is most natural to begin the sermon immediately. Such an insertion separates the two parts again and diverts the attention of the listeners. Often such a "Formula finalis" also looks quite affected!