The disposition.
§ 1
The disposition is the correct and appropriate arrangement and order of the main ideas of the text, which are united in the theme.
Note 1
Usually, the finished draft of the sermon, the sermon outline, is called 'disposition', which consists of the theme and the parts developed from it. First of all, however, 'disposition' does not designate the finished draft of the sermon, or the sermon outline, but the action by which the draft is made, the outline is drafted, so that the word 'disposition' designates nothing other than the proper distribution and arrangement of the main ideas, which have found their unified summary in the theme. "By dispos ition," says Hoffmann, "one understands the systematic (i.e., according to certain points of view) arrangement of the stock of ideas brought together by the invention."
Rambach gives the following definition: "The disposition is the skilful arrangement of the parts of the sermon, which tends to consist of the proposition and the division", and adds by way of explanation: "If one has seen the meaning of a text to some extent, then one is concerned about how one may well dispose of it, because the foundation for the proper arrangement of the sermon must be laid by the disposition. It is, as it were, the guideline to which one must constantly adhere, so that one does not get lost in the multitude of things that occur in the sermon. But the disposition is nothing other than a skilful ordering of the parts of which a sermon is to consist, to which propositio and partitio stricte sic dicta (the theme and the division in the proper sense) belong in general." - In another place, Rambach explains: "The partition is subjugated to the proposition, which is nothing other than a narration of those parts of which the treatise of the Thematis is to consist."
Disposition in the actual, original meaning of the word is therefore not the draft of the sermon, but ( dispositio, with the secondary term of ordering, planned distribution, arrangement) the planned distribution and arrangement of the main ideas contained in the topic. Thus also Quenstedt: "Disposition, however, is nothing other than a correct and expedient arrangement of the found sermon material, or an orderly compilation of the parts of the whole speech." And J. B. Carpzov: "The disposition of the sermon is twofold, one of words, the other of things. The latter belongs to the style of the speech and is not consider ed here; the latter is a certain part of the art speech, which must first take place after the invention and is preferably called the disposition of the sermon; and it is of this that we are speaking here. It is defined in such a way that it is an expedient arrangement of the parts of the sermon and a skillful and harmonious distribution of the matters that one wants to say out of and about the text, and of which one has already collected a stock, into those parts of the sermon" ( Apho. I. II., p. 65). - In the proper, abstract sense, therefore, 'disposition' is the action by which the business of distributing and arranging the sermon material takes place; in the concrete sense, it is the result of this action: the sermon outline. In the former sense, the definition is given in the paragraph; however, as is also done by Rambach in the citation he gives, the word will more often be used in the concrete sense.
Note 2
This disposition must not be done arbitrarily, but according to certain laws or rules. The firs t is: The theme is to be disposed of, i.e., the main points, which are combined into a unity in the theme, are to be separated. "The partitio, or the partes, are parts of speech, not parts of matter, and therefore are not to be thought of directly in relation to the text, but rather in relation to the main proposition or the unit of speech as a 'propositio' (theme). (Repetit. über die theol. Discipl. IX., p. 31.) Thus, when planning the theme, one has to see what and how many main parts it contains within itself and to emphasize these, not less, but also not more; for the main parts must be contained in the theme and exhaust it. More details will be given in the following paragraphs. Ziegler writes: "Once the theme of the sermon has been presented to oneself in words... and once one has come to an agreement with oneself about the dispositional point: then it... should not really be so difficult any longer.
The first task is to dispose correctly, i.e., to separate the diversity of the main ideas of unity to be illuminated in the proposition according to their inner, natural and logical coherence, or in other words: to create the disposition in the narrower sense.... And yet this business, although facilitated and prepared by the preceding meditation or, general sifting and unification of the materials under one point of vi ew...., still demands a very special attention and collection of the mind.'" But the main ideas or parts that lie in the theme are not only to be found and emphasized in general, but, if the disposition is to be done in the right way, the natural, logical relationship in which the found parts stand to each other must be taken into account, and they must be ordered according to this. This is the second rule by which disposition must be guided. It is by no means indifferent how the parts are arranged, or what place is assigned to each part. "The application of Scripture," says Gerhard, "is either theoretical or practical. The theoretical has to do with the knowledge of truth, hence the doctrine, and with the refutation of the false, hence the punishment. The practical has to do with the good that is to be done, hence chastisement, with the evil of guilt that is to be escaped, hence correction, with the evil of punishment that is to be endured, hence consolation... The teaching is always to be placed first, and only then let punishment, chastisement, correction, consolation follow." The theoretical, then, must precede the practical, in other words, doctrine must precede that which relates to life: exhortation, chastisement, and consolation;
for before the hearers can be exhorted to follow the good, to feed the evil, they must first be instructed in what the good consists, what the evil is, etc. If the reverse order were followed, the exhortation would be without foundation and, as it were, would float in the air. The same can be expressed in this way: First the mind must be instructed before one seeks to act on the will. This is the natural order. Regarding this point, Grotefend says: "These individual divisions... are nothing more than the development of the in dividual thoughts, which can be distinguished in the main thought (theme). They lie therein partly as closer developments of the main idea, in order to make the whole idea more vivid, partly they behave like assertion and proof, partly they are explanations of the main proposition or also conclusions from it, and so on. Many rules have been given about the best kind of division, and among these some are quite untenable; e.g., that a sermon may have only two parts or must be dichotomous. If such rules are to be valid, then already according to The nature of the matter is such that there cannot be many of them, because the manifold cannot be forced under many generally valid rules. But how manifold are the thoughts according to their content and their form, which can serve as main sentences for sermons.
Meanwhile, the following three rules are general:
1. the subdivisions must be contained in the main idea and must exhaust it.
2. these members must be coordinated and not subordinated.
3. the links must follow one another in a logical or in a rhetorical order."
But to these three rules must be added the further one, namely:
4. that none of the individual parts may be identical with the theme.
To explain the third rule, Grotefend writes further: "The parts found should... follow each other in a logical order, or if this cannot be determined, in a rhetorical, or what is equivalent, in an aesthetic order. It is not uncommon for cases to occur in which logic offers no reasons for determining the order of the parts. If, for example, the parts of a sermon sentence can consist only in the individual proofs that must be presented for this truth, logic is quite indifferent to the order in which these proofs follow one another, because it asks only for the evidential force of them; but it is not quite indifferent to the effectiveness of the lecture in which order they stand. This is then determined by rhetoric or aesthetics through the feeling for what is appropriate and beautiful.
It is not very easy to determine the requirements of logic in this respect in such a way that they could suffice for all cases; for in a good head this view sometimes jumps forward more vividly, sometimes that one, sometimes this side-trait is emphasized more, sometimes that one. Therefore homiletics must content itself with giving only a few hints." The logic now makes the following demands for the order of the individual parts to be extracted from the subject: If a definition, i.e. an explanation of the subject matter to be treated, is given in one part, this part must precede the others as the first. This is necessary because the other parts cannot be understood if the object itself has not been clarified first.
Examples: Topic: "Christian kindness". 1. what it is (definition); 2. how it is expressed; 3. what should move us to it. Topic: "The conduct of true Christians against their enemies." 1. what this behavior consists of; 2. what should move us to it. Topic: "Paul in his high temptations." 1. the temptations he himself endured;
2. how he behaved in them; 2. how God comforted him in them.
Subject: "The instincts of the Holy Spirit as a mark of the filiation of God. We want to 1. give a correct concept of the instincts of the Holy Spirit itself: and then 2. show how one can derive from such instincts a mark of the filiation of God." (All examples are from Fresenius, Epistelpostille.) The theoretical part must precede the practical part. Schott correctly remarks on this demand: "This principle, however, must not be understood in such a way that in every lecture (sermon) one part must work solely towards theoretical, the other solely towards practical conviction. Both activities can also alternate in each individual part of the speech, if each of the individual points, into which the whole is divided, is suitable both to set the intellect.... and the faculty of feeling and desire in activity - but in such a way that the instructive conviction takes place before the awakening of the feelings, affects and inclinations." - We add: A division into a theoretical and a practical part should happen only very rarely, since it is usually much more expedient to give the application in each part.
Examples: Topic: "On the Unsuccessfulness of All Attempts to Exterminate Christ." 1. that all such attempts have always been unsuccessful, etc., and
2. for what purpose we should let the unsuccessfulness of all such attempts
serve. Topic: "Christ, the promised Immanue l". I want to show 1. that in Christ the promise of an Immanuel has been fulfilled, and 2. to examine whether Christ has already become our Immanuel. Theme: "We are children of the time under the guidance of God." 1. proof of this truth; 2. application of it to attitude and life.
3. of such parts, which are in the main similar, the one in the series must
be the last, "which must receive its full light and all its strength from the preceding one or ones". This requirement is to be kept in mind especially for assertive themes, which require proofs in the disposition. The order of the individual parts of the proofs for the assertion expressed in the topic is then to be arranged in such a way that one strengthens the other. Examples: Subject: "Why should everyone believe that the absolution given to him on earth is also valid in heaven?" I answer: 1. because Christ purchased the forgiveness of sins for all men, and 2. because he commanded the same to be proclaimed to all men. The form of the theme is that of the question, but in it an assertion is ex pressed, namely, that the absolution pronounced on earth is also valid in heaven. The proof is announced in the two parts, which, however, stand in the relationship to each other that the second receives light and probative force through the first, because without the acquisition of the forgiveness of sins a command to proclaim and offer it could not have been given at all.
Theme: "Bon of the divinity of the works of Jesus Christ, which he still performs on the souls of men"...; his works are divine: 1. because they are all directed to the destruction of the works of darkness; 2. because they reveal a divine, all - conquering power; and 3. because they bring us a thorough and eternal salvation. The works of the Lord could not bring us thorough and eternal help if they did not reveal an all-conquering power and destroy the works of darkness. The first two parts therefore give light and strength to the third.
Note 3
In such cases, in which logic gives no instruction for the order of the parts, this is more often done by rhetoric, in that it shows by which arrangement the attention of the listeners can be most excited, tense and maintained. Now this is not achieved by giving the stronger parts first and the weaker ones last, but the other way around: by letting the weaker ones precede the stronger ones, so that the arrangement of the parts is a climactic, i.e. increasing one. "The less considerable reasons," says Schott, "if they are put last, can easily cancel or weaken the advantageous impression produced by the most important arguments." And: "What the gradation (increase) does in the presentation of reasons with respect to conviction, this is precisely what causes, w here the feelings and inclinations for an object are to be won over, the gradual progress from the weaker impressions to stronger ones up to the movements which are the most important for the purpose of the speaker... If one wanted to start from the point s which seize the mind most vividly and end with the weaker ones, these latter would miss their purpose of contributing something to the effect of the whole, or the effectiveness of the The first, on the other hand, precede the strongest movements and unite with them to form a powerful total impression.
Examples: Topic: "To what end shall the sight of the twelve-year-old boy Jesus avail us?" I answer: 1. to the most humble admiration of his lowliness and majesty; 2. to the richest consolation in the sorrow over the sins of our youth, and 3. to the most powerful encouragement to walk also in the footsteps of the holy child." - Unmistakably, in the arrangement: admiration, consolation, encouragement, there is an increase. Theme: "We have no right to grumble against God about unequal rewards for our work." - We recognize this for the following reasons: 1. we have nothing at all to demand from God; 2. he freely gives to each what is right; 3. he gives us out of sheer grace even more than we deserve.
Rambach writes: "Sometimes it is convenient that one can make a gradation in the parts, so that one climbs from one part as from one step to the other. This is not necessary and not an essential part of the division; but if it is so, it can serve as an adornment of the proposition. Thus, one could introduce at the Sonnt. Remiciscere: "The glorious victory of faith of the Canaanite woman," how she 1. was severely challenged, 2. fought bravely in the challenge, 3. won gloriously in the battle. - Here it is quite natural that a gradation occurs in the division."
Note 4
But even if the arrangement of the parts may be logically and rhetorically correct, it suffers from a great deficiency if it is not also biblical-psychological, i.e. if the parts are not listed in the order in which what is expressed in them is worked and develops in the soul. In reference to this, Dr. Walther writes: "There are many sermons which cannot be said to contain false doctrine, nor to violate any of the main requirements mentioned, and yet they lack one of the most important qualities of a good s ermon. They do not strike the heart and conscience of the listener. They may be logical, but they are not biblical-psychological in design and order. Their arrows either go, so to speak, over the heads of the listeners, or, even if they seize the listener, they do not hold him and let him slip away again, like a net open here and there the decided fish. They shake, or they awaken They may cause pleasure and pleasant feelings, or they may create salutary doubts, or they may fill the listener with admiration - but they do not bring him to a certain conclusion. But that a sermon, as much as it depends on it, should have this success, requires heavenly wisdom; this cannot be learned from any homiletics, it must be learned through one's own living experience in Christianity and must be asked for every time."
Grotefend also hints at this point when he says: "The psychological, too, can give a reason for ordering the sequence; for it must obviously seem appropriate to let something follow one another in the way it seems to develop in our souls." The following examples by Dr. Walther will illustrate th is: The disposition of a sermon on the text 1 Cor. 6, 20 ("For you were bought with great price: Wherefore glorify God in your body, and in your spirit, which are God's") reads: "How shall the word, "Ye are bought with a price," prove itself in men?" The answer is:
1. As a word of revival to repentance,
2. as a word full of comfort to faith, and
3. as a word of exhortation to sanctification.
The disposition of a Reformation feast sermon on the text Ps. 137, 5. 6. ("If I forget your Jerusalem, my right hand will be forgotten. My tongue must stick to the roof of my mouth where I do not remember you, where I do not let Jerusalem be my highest joy") reads: "Why do we want and should we persevere faithfully and firmly with our dear Evangelical Lutheran Church until death?" I answer: because it teaches:
1. Pure belief,
2. live right, and finally
3. Die confidently and blessedly.
Another example from Reinhard. Theme: "We have to examine in view of our religious life so far: a) what we have believed so far, b) what we have wanted so far, c) what we have done so far, and d) what we have hoped for." "This arrangement of sentences," adds Grotefend, "for psychological reasons, is to be considered especially in the practical part of the sermon, in that our encouragements and teachings keep in order as one effect after another may arise in the soul."
§ 2
Such a disposition requires both the sermon itself as a well -ordered speech, and the memory of the preacher and the listeners.
Note 1
Quenstedt: "Without disposition the sermon is a corpse" says Dr. Heinrich Müller Orator ecel. Carl Regius (Orat. Christ. L. VIII, 6. 1) makes the good remark: "Just as haphazardly piled up bricks do not yet form a house, but only when they are properly connected and put together, so it is also only an accumulation of all kinds of material and no speech, if order and disposition do not divide the material - no matter how great the wealth of it in sermon making - and skillfully connect what belongs together."... St. Paul, the best teacher in preaching, admonishes Timothy in his second letter to him... Cap. 2, 15, to "show himself a righteous and blameless worker, rightly dividing the word of truth (όρ&οτομοϋντα τον λόγον της αλητείας)...
Dannhauer correctly says (Colleg. decalog. p. 410): "The way to preach consists in using the word 'recht theile', 2 Tim. 2, 15, where όρ^οτομεϊν (recht theilen) means not only to divide the text rightly into chapters and parts, but also to treat the same rightly. St. Paul herewith finely alludes to the ancient symposiarchs or presiders at banquets, who were appointed to divide the food artfully." Gerhard also writes something similar in his Commentary on St. Paul with the addition: "With the word όρ^οτομεϊν, Timothy and every Servants of the Church exhorted to present the main points of doctrine in due order and to dispose of the biblical text according to good method, so that in teaching what should be joined is not mixed together. That which is to be rightly divided is the Word of God." That "rightly dividing the word of truth" means as much as: "to dispose and rightly treat the theological matters about which one is to act in the church according to a certain method and form."
The same is said by M. Geier in the following words: "If a builder already has stones, wood, lime, sand and other materials lying around in abundance and in heaps, nevertheless, if he does not design the ground plan of the building, divide and measure everything well, put his hand to work confidently afterwards, join everything together properly, store the masonry properly and lock it together, it will never become a comfortable dwelling. And so, as God's master builders, wise, undaunted and persevering diligence is necessary for pastors, too, if their wo rd and teaching are to be of good use. - And Luther: "If a delicious meal had been prepared, and there was no one to cut the bread, present the food, or pour the drink, would one be satisfied by the smell or the sight? So it is also a bad thing if in the word and teaching there is a lack of skillful pre-cutting, if one thing is mixed with another and spoiled, so that one must be more disgusted than appetite aroused." - Another short word on this point from Palmer:
"This requirement (of logical order), insofar as it does not only want to make the more mentioned dispositional manner a law in a limi ted way, simply lies in the fact that, according to the principle, it is thought that creates and therefore also dominates the sermon. But where thought rules, order is already given; whoever says the same in the second part as in the first, whoever makes the reason the consequence again, etc., sins not against a specific commandment of homiletics, but against the general commandment that applies to the whole area of the spiritual: "Thou shalt think. Reinhard, however, speaks more thoroughly about the neces sity of logical order in the sermon. He writes:
"You rightly expect, my dearest friend, that I should now explain myself further about the disposition of my sermons and about the method according to which the layout of the same is made. You already know from one of my previous letters how I have come to place a plan under each sermon, which is designed with great precision and rigor according to the rules of logic. This methodical, sometimes almost anxious arranging and planning is, as you will remember, so deeply rooted in the way my intellectual development and education has proceeded that it has become, as it were, another nature to me. Since I would not be able to memorize my sermons at all, given the obstinacy of my memory, which is also mentioned above, and which only easily grasps coherent thoughts, but retains words and phrases with extreme difficulty, if everything in them were not connected by strict order, it is not even up to me whether I want to dispose of them exactly; it is a need that is compl etely independent of my arbitrariness. Finally, according to the experiences I have made over so many years, and which I have already mentioned above, it is useful not to hide the course of the meditation from the listeners, but to make them aware of all the main points through which it progresses: I am of the opinion that, taken as a whole, it is necessary and beneficial to give every sermon a logically correct, firmly connected and easily remembered plan, and thus to cause attentive listeners to know exactly what is being talked about and to be able to give each other an answer afterwards about what has been said. It is not at all unknown to me what is opposed to this way of preaching.
Many preachers who like to be great orators are of the opinion that it is in conflict with the laws of eloquence to be so to speak bound in logical fetters; the free momentum and the fiery enthusiasm with which the speaker must explain himself are thereby made quite impossible. To this I have nothing more to reply than that with that concept of true eloquence which I have given above, and which I have drawn from the ancients, the strict arrangement of a speech not only can exist, but that it is even demanded by it. Has it then not become apparent to the gentlemen who would like to be Demosthenesse and Cicero's in the pulpit (for I presume that they have really mad e acquaintance with these admired men and have read their works themselves), how exactly, with what art and with what constant regard for the purpose at hand the speeches of these men are arranged, and that by the way in which they place the main parts and let the individual moments follow one another in the same, they have just procured the greatest advantages and most happily prepared the effect which they wanted to produce? I do not want to say anything about the detailed instructions for disposition, which all old rhetors gave and about the seriousness with which they insist on a strict order. But usually one knows the so -called fiery and entrancing eloquence of the ancients only from hearsay and confuses it with the ruleless, half -poetic, as it were rushing from one thing to another chatter and declamation of some newer speakers who want to be, which would then of course cease to be entrancing, i.e. confusing, as soon as it wanted to bind itself to a logical order. Who, by the way, to add something of th e newer orators, is more careful and strict than the most famous French preachers, such as Saurin, Bourdelon, Massillon, etc.; and yet no one says that these men lack power and fire. One may therefore look to the nature of the matter, or to the great models of all times: it is clear that the rules of oratory not only permit an exact arrangement of what one has to say, they even make it necessary.
The objections that have been raised against the strict logical order of the sermon have, in our opinion, found a fitting answer and refutation in an article that appeared in the "Homil. Magazin", Vol. 6, p. 377 ff. by Prof. Schaller. This article, which we let follow here, reads: Is the logic of evil in the writing of sermons? "Logic has nothing to do with the content of the sermon, for the source of all saving doctrine is not reason, but Scripture alone. But if logic should therefore be used in the delivery of the What is the reason for this?" "Do we not nevertheless have to render a most important service to the heavenly truth? For a long time, logical rules were used for the purpose of disposition and it was believed that this habit could not be abandoned.
Recently, one has become very suspicious of the art of planning according to a 'fundamentum'. All the mischief that rationalism has brought to the way of preaching is attributed to logic, and we are seriously urged to throw all the stuff of logical classification overboard and return to the simple, ancient way of preaching, to the homily. We are by no means willing to dispute the homily's good old right and its very good advantages. On the other hand, we can only consider it an exaggeration to banish logic from the work of planning and arranging a sermon as a whole. Let us therefore examine some of the main objections that are raised against the logical method of disposition.
For the time being, it is objected that many people preach edifying sermons even without having been correctly or even at all prepared, Pectus est, quod disertos facit, "the heart alone makes eloquent," they claim - this objection is only true insofar as even a not completely logically arranged lecture of God's word will still have its use. This is not to be denied at all. For even bread that is not properly cut, but only served in raw, unsightly, torn pieces, expresses its satiating and nourishing power. Nevertheless, we do not want to say that it is better to cut the bread nicely when serving it to a guest. Cutting the bread does not diminish its nutritive power and make s it more appetizing. One may hold a bunch of pearls or flowers in the hollow of one's hand and present them in this way to be looked at and admired; even in this form they will not deny their beauty and value; but it would be even better if the pearls wer e strung on a string and the flowers were delicately arranged in a bouquet. No one will object that the natural beauty of pearls and flowers should not be enhanced by an artificial system. We consider planning to be a similar business. It seems to us not unessential for the right representation of our thoughts. "Disposition," says Herder, "is indeed the main work of speech; it is the edifice without which all outward dressing is nothing. All errors I gladly forgive, only the errors of disposition not. If what belongs to each other stands side by side, what belongs to each other stands side by side; if the parts repeat themselves in the most trivial way, so that when the captivity of Christ is spoken of, it is asked, 1. who took him captive, 2. by whom he is taken captive.
And yet it is preached freshly about it as about two heavenly different part s; finally, the recipient does not know how to extract any sentences, to arrange them neither under nor next to each other, he does not know at all what this, what that part of the speech is or should be - oh woe! woe! he goes and learns logic! (Herder, Rel. und Theol., Vol. 14, pp. 219-221.) Furthermore, one objects that Christ and his apostles, as well as the church teachers up to the Middle Ages, demanded nothing of disposition, nothing of a "Fundamentum dividendi" from a preacher, and were not even our predecessors in this; only with Antonius of Padua († 1231) and Albertus Magnus († 1280) did this invention come into being. "Let us only compare", says Beck (in the preface to his Christian speeches, Stuttgart 1837, p. VI ff.), "with the deep simplicity of the gospel the artistry of men, our sowing into the wind with the harvest of bles sings of the apostles, with their creations of life our well -studied sermons - how should called clergymen be doubtful for long where the right stewardship of the mysteries of God in word and deed is to be sought and learned?
With Christ, the apostles and prophets, who still today, without the anointing of a pulpit orator, work their miracles - there is the simplicity, which always unfolds new things from the old and throws both together like full grains of fruit into the spirit. We would first like to answer with the counter-question: Should the minister of the church then only preach unstudied sermons? Will they do so? Is study to blame, if in many cases preaching is sowing to the wind? Certainly not; the strict logical disposition, where it really exists, just as little. But it is the fault that the beautiful logical forms, instead of being filled either with the thunder of Sinai, which makes sinners of all that is called man, or with the sweet manna of the beatific gospel, are filled with wood, hay and stubble, with wind and vanity, or even with poison of the soul. It is said that an ever -recurring logical form of preaching is applied at the expense of biblical freedom and liveliness of speech, at the expense of biblical reasoning, and that this human scho ol form displaces the Bible ground too much, so that the preacher preaches not the Bible word but his own word. This objection is obviously based on the prejudice that one thinks that the logical arrangement and the biblical reasoning are opposed to each other. But the logical disposition is only opposed to the biblical reasoning if logic is misused, if a text is made to say something according to logical schematism that is not in it, or that contradicts Scripture altogether. The simplicity of the Holy Spirit in the language of the Bible is wonderful, adorable and should remain a model for all preachers. But does the Holy. Spirit the rules of logic, which from him themselves, despised and ridiculed? What is infinitely superior to human comprehension, there are innumerable in the Scriptures; but where is there a passage in the Bible where even one sentence, one verse, would be illogical? Does not the Scripture itself offer the most brilliant examples of logical disposition in great abundance? How admirable are the dispositions of the parables of the Lord, e.g. the parable of the fourfold field, the Pauline disposition of that incomparable hymn of praise to love, 1 Cor. 13! But instead of many, we would like to recall only the disposition of the holy Lord's Prayer, originating from the essential wisdom of God. What a glorious, majestic, and yet so simple order of thought, as appropriate to the glory of God as to the spiritual needs of the human soul! Truly, a logical disposition in the higher choir! Let this order of the seven petitions be overturned once, and let the fourth, then the seventh, then the third follow after the first; what confusion, what disorder is immediately created before our eyes! We repeat: if a sermon is empty, hollow, unedifying, a sowing to the wind, a vain eulogy, an empty ringing of words, then logic, which is also used by the Holy Spirit in His words, is completely lacking. Spirit makes use of in his words, is completely innocent of this. Such a preacher will first become a different person, he will let himself be anointed, enlightened, enkindled from above, and then, desp ite all logic and by means of it, he will speak in a simple, heartfelt and edifying way, and the miracles that followed the preached word of God in ancient times will not be lacking in him either.
"I know very well," says Herder, "that frizzy heads do not become smooth even through all tabular (logical) form; I also know very well that if one disposes infinitely small in every period, one becomes a moleste sedulus, an improbe artificiosus, a mosquito pointer and caraway cutter, who becomes pitch-black from sheer clarity, confused from sheer order, and finally loses sight of the whole. Misuse of a thing, however, does not annul the thing; indeed, the finer and more necessary it is, the more it can and will be misused. So it is with logic and disposition; but they always remain the basis of the lecture. He who cannot dispose can neither learn, nor retain, nor repeat; still less will those who hear him be able to. It is arena sine calce (sand without lime)." (Herder, op.
cit., p. 211.) But as far as the church teachers are concerned, it is certain that Chrysostom preached, if not according to the announced, then at least according to a well thought - out disposition. There are only a few sermons that he preached extemporaneously, and among these was the speech he gave when he once saw beggars of pitiful appearance lying on the ground on his way to church in severe cold. Otherwise he gave himself at He took great pains in the preparation of his speeches and paid attention to every little point. When he had spent the day attending to the affairs of his public office and delivering his sermons, he devoted half the night to the elaboration of his speeches. And it was always a special task for him to advance his thoughts in the most expedient order, namely to string them together in such a way that the following, prepared by the preceding, would not be prevented from mak ing as strong an impression as possible.
Just compare, for example, his first sermon on the poor Lazarus, which does not seem to be ordered at all according to logical disposition, and yet forms a logically and psychologically well-ordered whole, of which one could just as well put the beginning at the end without prejudice to the effect. - Also the well-known verse, which one used to use as "fundamentum dividendi" in the disposition: Quis, quid, ubi, quibus auxiliis, cur, quomodo, quando? - How far does it reach up into antiquity? Now only one more objection. The strictly logical method of disposition is rejected because it hinders the free course of the mind and is human artifice, which one should not allow oneself in such a sacred business. The school, th ey say, is marvelous, it creates order in the colorful jumble of thoughts; but in practical life one must also know how to tear oneself away from the fetters of the school if one does not want to become pedantic. If, for example, one notices in one's congregation that it once feels seized by a thought, then a pastor of souls should have no hesitation at all in throwing the "fundamentum dividendi ", the disposition, overboard and pursuing just that one thought; for the congregation and the preacher are not there because of the disposition, but because of the edification. - Answer: Here again the matter is taken to extremes. If, of course, the disposition becomes a hindrance to the spirit, then it is no longer what it should be, a purposeful arrangement of thoughts; and if it is no longer this, then it falls, it is then from evil. But if the preacher sees his hearers "particularly seized by a thought" (?), and therefore feels impelled to pursue this thought extempore, against which we have nothing at all, shall he then rise to such a flight of the spirit, which, without all logic, without any order and rule, goes into the misty? shall he plunge himself and his hearers into a labyrinth of confused, disordered thoughts? This is undoubtedly not the opinion of the opponents themselves. So don't throw the baby out with the bathwater! Order is good for everything, it is especially indispensable for a teacher. A bishop should be doctrinal (1 Tim. 3, 2), should be powerful to exhort with sound doctrine and to punish the opponents, because there are many impudent ones.
and useless talkers and seducers, who must be shut up (Tit. 1:9-11): will he be able to do this if, when he tries to do it, he slaps the rules of logic in the face? Finally, let us hear what Luther said about logic, which was called dialectic in his time. To the question "whether a dialectician, who has learned it from the book, can teach correctly and properly about all matters, or whether he should not have learned it from experience," Luther answered: "Dialectics does not teach nor does it give the ability to teach about all matters to those who have already learned it and are well able to do so; rather, it is only an instrument and tool by means of which we can teach correctly and properly what we know and understand. Dialectics is a useful and necessary art, which one should study and learn cheaply, like arithmetic and arithmetic. And although some astute minds can naturally deduce and calculate something, it is uncertain and dangerous if art does not also come to this and help. For dialectics finely shows the way how one should speak of things properly and correctly. " Erl. Vol. 62, p. 300 ff. - Furthermore: "A preacher should be a dialectician and rhetor, that is, he must be able to teach and exhort. If he wants to teach about a thing or article, he should first distinguish what it is actually called; secondly, he should define, describe and indicate what it is;
thirdly, he should add sayings from Scripture and thereby prove and strengthen them; fourthly, he should strike out and explain with examples; fifthly, he should decorate with parables; finally, he should admonish the lazy." (Vol. 59. p. 258.) And finally: "Therefore the art of dialectics is to be praised highly, as through it God's praise and the company of men are preserved." (Vol. 62. p. 306.)
Note 2
How necessary a correct disposition is for the memory of the preacher does not need detailed proof. Quenstedt writes about it: "The disposition is in the highest degree necessary for the memory of both the speaker and the listener. That a suitable disposition is an exceedingly great help for the memory is taught by Cicero L, II Orat.... For the speaker, order is useful, so that he does not bring himse lf into complete confusion through confusion in the subjects (of the speech). Whoever falls from one extreme to the other, throws the hundredth into the thousandth, makes himself confuse.... Here belongs the eulogy cited by Christoph Luthardt de arte concion. p. 56: 'A good disposition is the torch of clarity, the light of understanding, the teacher of brevity and the life of memory.'...
By the way, as already mentioned, a good, factual and logical disposition and arrangement is an extraordinary help f or the memory. He who distinguishes well also teaches well (qui bene distinguit, bene docet). Partition well - and you have done half your work; dispose your arguments skillfully - and your work is almost complete. If a proper partition precedes, the whole retinue of words and sentences follows without effort. The highest glory of the artist is a wise partition of his material. "Two ladders lead to the knowledge of science," says Fonseca Inst. dog. l. I. c. 4: "explanation and division" (definitio et divisio). - Aeg. Hunninus: "The systematic arrangement will have the advantage that, on the one hand, the word of God will be divided correctly, if in the lecture, by means of the method, that which is connected with respect to the content remains connected, and that which is separated remains separated; and that, on the other hand, the memory of the speaker and also of the listeners will be greatly aided.
As, on the other hand, where anything is treated in a non -methodical way and without proper order, the memory of the preacher as well as that of the listeners is confused in no small measure, - so also those things which are fundamentally different in their nature are thrown together in the treatment, and those which are connected among themselves are separated; - there one can neither get to the bottom of the matter, nor discern the meaning of the Holy Spirit in such a confusion of things, nor say anything in a fitting and appropriate way." In his "Pastorale", Dr. Walther speaks with his characteristic clarity about the fact that the memory of the listeners also demands a uniform order in the sermon:
It is true what Spener writes somewhere that those who are only concerned about the proper form of the sermon are like those "who only practice sewing shoes, but do not worry about the leather and then have to take paper.'" It is true that it is not the art and skill of the preacher, but the word contained in the sermon that has the power to really raise the listeners to Christ, the rock of salvation. But just as the whole doctrine revealed in God's Word for the salvation of mankind, and every special part of it, every locus and article of faith, forms a wonderfully ordered, coherent whole, so it behooves the preacher of God's Word not to split it like dry wood, but to present it in its wonderful order and in its living context, as much as he is able to do so by God's grace. If he does not do this, his sermon is nothing but a disorderly, incoherent collection and conglomeration of divine truths.
The preacher himself, however, hinders his listeners as much as is in him, so that the sermon reaches its blessed end in them. While a luminous order promotes the clear understanding of divine truth, awakens attention, and helps the listener to retain what is presented to him more easily, disorder in the sermon inevitably causes confusion in the listener, causes inatt ention, distraction, and even annoyance, and prevents him from recalling what he has heard. A sermon should not be an assortment of godly thoughts, but, as it has to pursue a certain goal, whether it be above all right knowledge, or awakening from the sleep of sin, or consolation, peace and joy, or a holy resolution, so it should also deal with one main truth in particular, to which everything the sermon contains must refer and whose discussion and memorization everything must serve.
This, however, is not possible without a good natural arrangement of the whole material, as a whole as well as in detail. It is therefore also a matter of experience that sermons which contain a great deal of unordered material, even if they contain a great deal of wonderful material, as a rule make less of an impression and have less of an effect than well-ordered sermons which form a strict unity and lack that fullness. In short, God is a God of order, who not only does everything Himself in wise order, but has also formed the human spirit in such a way that it has an indispensable need to be recognized in a certain order and therefore also to be taught in this way.
§ 3
In order to dispose correctly, not only the disposition point of the subject must be considered, but also the reason for the division (fundamentum dividendi) must be found.
Note 1
If the disposition is to be done logically correct, then, according to our paragraph, first the disposition point of the subject has to be sharply focused. What is the disposition point of the theme? What is to be understood by it? To answer this question we let Schott speak first. He writes: "From a most careful and sharp determination of the proposition, i.e. from The logical direction of the division depends mainly on an exact answer to the question: which is the idea expressed in the proposition that must stand out with complete clarity and definiteness in the whole speech, according to its purpose? For in what else do the most conspicuous violations of this logical correctness, which are frequently found especially among beginning preachers, have their reason than in the fact that, before the execution itself, one had not given oneself a sufficiently clear and definite account of what was actually to be executed? that either the chosen main subject was not properly overlooked in its entire scope, or that it was not distinguished definitely enough from other similar and related concepts and propositions, and thus a wavering indeterminacy was brought into the whole execution, or that a mere secondary idea, which was not at all to be particularly emphasized in the expression of the subject, was so drawn into the form of the proposition for lack of precision, and given a position (without then holding it further), that the listener expects a special consideration of this idea in the individual parts, but expects it in vain?" Schott wants to say this with the foregoing: the main idea, or the main truth, which is to be treated in the sermon, must be sharply and definitely expressed in the theme, so that it stands out clearly as such.
The theme thus conceived then indicates the direction that the disposition, the division, must take. If, however, one has not become completely clear about this main idea, and if it has not been clearly and definitely expressed in the theme, then one does not know how to actually dispose of it. Schott continues: "This business of a logically faultless disposition can be facilitated...if one first of all makes an attempt for oneself to express the subject (the object) which is in mind of the meditation within certain limits and outlines, in different forms, and thereby observes exactly whether the point of view from which one starts, and the intention of the speech of which one is aware, is changed in any way by such a change of form or not? In this way it i s often best, partly to be in perfect agreement with oneself about what is actually to be stated in this sermon, and from which point of view the subject at hand is to be considered, and partly to find and choose from among various expressions of the propo sition (theme) just those which most perfectly unite clarity with definiteness and precision."
Thus, a theme that clearly, sharply and firmly expresses the actual subject of the sermon indicates the direction in which it is to be preached. Take an example. If the topic were to be: If I were to say, "Of repentance," the same would not show me how or in which direction I should dispose. Why not? Because it is too broad, too general, not limited and definite enough. For I coul d speak of the essence, or of the characteristics, the fruits of repentance, etc., in short, of anything that belongs to repentance. But if the subject were: "What is true repentance?" then its narrowness and definiteness would show me that I must exclude everything else and treat only the essential parts of true repentance and divide them accordingly.
Dr. Alt is even more definite about this point in the following: " The arrangement of the theme material must follow the direction that the theme itse lf gives with its setting and turn, so that it becomes a natural and thus easy one. - With this rule, whose validity no one will deny, who only admits that every main clause contains, as well as the material for development, a certain instruction for the kind of development, with this rule, on the one hand, the speaker is left great freedom for disposition, on the other hand, however, he is again very strictly bound to a law. While he is allowed any kind of distribution of the material from the start, as lo ng as it proves to be completely appropriate to the theme itself, he has the task of looking sharply at the dispositional point lying within him for each new theme, so that he arranges from the same, and may not approach with an already finished dispositio nal scheme that he has used elsewhere, or that he may have become familiar with in general. In addition, he would risk losing the natural harmony between theme and parts and would then, with his disposition, present a distribution of the material in which the one did not hold and support the other, and which therefore could not fix the attention. The "setting and turn", in another word: the form of the theme thus generally indicates the direction of the disposition, and thus the first and most general point of disposition:
The logical-grammatical form of the subject. Examples: Theme: "To what end shall the sight of the twelve-year-old boy Jesus avail us?" The logical-grammatical form of the topic is that of the question. To a question, however, belongs an answer, and so the disposition is: "I answer: 1. to the most humble admiration of his lowliness and majesty, 2. to the richest consolation in the sorrow over the sins of our youth, and 3. to an The most powerful encouragement to also walk in the footsteps of the holy child. Theme: "The sin of Judea and its ou tcome." The logical-grammatical form of the theme is that of the description. Therefore, such a description of Judas' sin must be given according to its actual, peculiar nature, etc., and accordingly the parts are: 1. what his sin consisted of, 2. why it had a (what a) horrible outcome."
Theme: "The living knowledge of the suffering and death of Jesus Christ, the most important science of all people. The logical-grammatical form of the theme is affirmative, or assertive; a proof must therefore be given, and this follows: it is, because it is 1. the most indispensable to all men, and 2. the most blessed to all who have it. This first disposition point is not observed in the following dispositions and therefore they are wrong: Theme: " How the story of the twelve-year-old baby Jesus exhorts us all to diligent attendance at church services." - One expects after the form of the topic: "We" etc. an answer, which indicates the manner, but instead of it the parts read: 1. the children and the young people, 2. the parents and the adult people! According to the parts, the subject should read: "Which people admonished" etc.?
Topic: "Jesus has founded a kingdom of God on earth ". This is an assertion and it should be followed by a proof, but what are the parts? 1. what does a kingdom of God mean? 2. proof that Jesus has established a kingdom of God on earth; 3. reasons of obligation to enter this kingdom. Parts 1 and 3 are not in the subject and part 2 is the subject itself. Furthermore, the 1st part belongs in the intr oduction and the 3rd in the conclusion as an application. But not only the logical -grammatical form of the theme determines which direction the disposition of the theme has to take, but secondly, the requirement has to be observed that nothing foreign to the theme enters into the disposition, in other words: that the parts really lie in the theme. This requirement is met only when strict attention is paid to the limitation that is given to the main concept in the theme, and thus the second dispositional point is:
The limitation of the main term in the subject. Examples: Theme: "Why should not the general contradiction, which is raised against Christ and his gospel, disturb us in our joy?" The main concept in this theme lies in the words: "The general contradiction"; but this is limited or restricted by the intermediate clause: "which is raised against Christ and his gospel"; thus the theme spea ks of a special, particular contradiction, which is raised against Christ etc.. Accordingly, nothing of the contradiction against the Jews, pagans, a Demosthenes, Cicero, against philosophy etc. may occur in the disposition, but only of the one designated in the theme.
And so the parts are: 1. because this contradiction is already foretold in God's word, 2. because it has a reason that is as untenable as it is evil, 3. because it has not been able to hinder the general spread and preservation of the gospel up to this hour. Subject: " What high demands the divine law makes on us with regard to charity." The main term is limited by the addition: "with regard to charity". Therefore, the disposition must not speak of the general requirements of the law, but only of the specific ones with respect to charity. The parts are therefore also: We should a) not only seek his bodily, temporal, but also his spiritual, eternal welfare; b) not with the tongue alone, but with the deed; c) not with the deed alone, but in truth, d) not temporarily, but constantly.
Not considered is the limitation of the main term in the following disposition: Subject: " Why do men of understanding so easily err in their reconciliation through Christ? 1. answer to this question; 2. they have great cause to repent of this aberration. The answer to the question, 'Why?' should have been given as 'Because'; 1. Because they follow their reason instead of believing simple-mindedly, etc. Apart from other things, the 2nd part is not in the subject at all. Theme: "How did the gouty man come to the Lord Christ?" 1. how he came to believe in Christ; 2. how he remained steadfast in his faith? 3. how he carried away the end of faith.
has? - The author of this disposition was obviously not aware of the reason for the division. With the theme, he announces the proof of how the gout- ridden man came to Christ. Instead of providing this proof, however, he wants to prove in the second part that the gout -ridden man remained in faith, and in the third that he also attained the end of faith. Thus, the limitation that is given in the version of the theme, in the word "come," is completely disregarded. The theme is too narrow for the parts and should have read: " The faith of the gout -ridden man. Thus, however, the disposition suffers from two errors: the second and third parts are not in the theme at all and the first part is (only expressed in other words) the theme itself.
Very many themes, however, also contain, especially if they are sufficiently definite, some word (property word, pronoun, circumstantial word, or other particle) in which the theme has its highest point or apex: it is that word on which the tone rests before all others, and which therefore likewise designates the direction of the disposition; as the third dispositional point, therefore, can be considered: The word in the subject that has the tone or emphasis. Examples: " Of the blessed calm in the believing heart during the storm of severe challenge. The main term: 'silence in the believing heart' is limited by the words: 'in the storm of heavy temptation', because the author wants to speak only of silence in such a storm. The point of the topic is not in these limiting words, but in the characteristic word: blessed, by which the silence is designated from the beginning as a special one. Accordingly, the disposition is: We want 1. to consider this blessed state of heart more closely; 2. to recognize the important meaning of it more closely. Cf. the following topics by the same author: " The Great Triple Paschal Consolation." - "The first sermon of the Savior made known to us, by which he reveals his glory. (The: made known' is emphasized by the author.
He says this in the reflection: "It is not the first sermon that the Savior ever preached, but it is the first one of which the words that Jesus spoke in it are communicated to us, the first one that was made known to us. In many themes, however, such an apex-forming epithet is not contained, but the apex lies in the main term, which then has the full tone or emphasis and indicates the point of disposition. Examples: "The zeal of Jesus for the house of God." The word "zeal" has all the emphasis here; the author wants to speak of this alone and therefore dispenses 1. the work by which he testifies to his right to the work of zeal. 2. the miracle, by which he testifies to his right to the work of zeal. Cf. by the same author: "Das Adventzeugniß"; "die Adventfreude"; "der Adventernst";
"die Adventermahnung". (These themes contain in one word the main concept and the restriction of the same; for we are not to speak of a testimony in general, but of the testimony that Advent bears). Thus all themes, which are actually only headings, since they contain a simple subject designation. Question words can also contain the point of the topic. Examples: "What belongs to it, that the comforting Advent proclamations to u s may not be in vain ". - The subject is an interrogative sentence and therefore demands an answer. The interrogative word "what" shows, however, that the reflection is not on persons, but on facts, and these are also stated in the disposition: 1. that we have hearts that despair of themselves, and 2. that we believe with all our hearts that Jesus, with all his grace, is also working for us. - Cf. "Why should and must we believe that the heavenly Chri stmas proclamation: 'The Savior is born to you today'/is also addressed to us?" The interrogative word " why" demands a statement of the reasons.
Note 2
If we look from here at the theme and the relationship in which it stands backwards to the text, forwar ds to the disposition, we see: with respect to the text, the correctly derived and determinedly formulated theme represents the unity of the truths drawn from the text; with respect to the disposition, however, it offers these truths summarized in it as material, which is to be disposed of correctly and according to purpose, i.e., to be divided into its natural parts. It stands in the middle between text and disposition; it has received its content from the text and offers it for the disposition, for this i s, however, a direct, natural outflow of the theme, more specifically: of the dispositional point given in the theme. "The upper movement (theme) gives the source of the ideas to be treated, gives the measure of the magnitude of the ideas.
of the lecture and for the content the instruction." Now, however, this outflow is to be an orderly one, in other words: the material contained in the theme is to be properly divided and ordered according to its main parts, and this can only be done if the reason for division or the fundamentum (principium) dividendi is found, for this predicts the arrangement of the material given in the theme according to its main parts. Grotefend writes about this: "In order to be certain that the members of a theme, which one has designed, are really coordinated, one must become quite clearly aware of the reason for the division; for only those members can be coordinated which are designed according to the same reason for division.... Thinking about the reason for division, which lies in a theme, must therefore precede all actual division, although it is not practically necessary that one should not design parts earlier than until one is also aware of the reason for division, for often some division members present themselves to the meditation earlier, before the reason for division has completely come into consciousness. These division members, which present themselves of their own accord, can be placed provisionally and examined to see whether they are coordinated or su bordinated or only related, in order to come closer to the true reason for division through them.
But that it is by no means easy to become aware of the reason for division in every disposition, or to find it, that this is rather the most difficult point in the business of disposition, this has been taught by experience, this is shown by so many failed sermon drafts, this also proves the so -called topics. For the entire topics of the ancients and the moderns was designed and developed for the sole purpose of instructing the speaker how to dissect and arrange the material, which is either given to him or obtained and heaped together by meditation, in order to form a well -ordered speech from it. It has been aptly called " an invention for the purpose of invention. " This topology (also the one that has recently been further developed, or modified, for the se rmon) is on the one hand quite convenient for planning, since it offers ready-made categories or forms for every object of the speech, into which it can be pressed. "The peculiarity of this (dispositional) method," says Erdmann, (Ueber den Organismus der Predigt), "consists in the fact that, after an object of the sermon has been determined, certain points of view (τόποι of the sophists) are now added, and with the aid of these a mass of individual predicates, wholly independent of one another, are added to an object, as the object, so that a mass of individual judgments results, by the execution and proof of which the sermon is formed." Disposing according to this topology is in most cases a purely mechanical formalism. So little does this The method of disposition is so related to the text and theme that a proper disposition can be designed, as Erdmann has shown, "before one needs to know any of the subject matter of the sermon. The indication of some categories of topics according to which an object can be treated will confirm what has been said. A given object can be treated:
1. a)after its beginning,
b)"" Continued, c) "" End.
2. a) . " of its past,
b) " Present c) "" Future.
3. a) " his thoughts, / categories of life.
b) "" words, c) "" Works.
4. a) "theknowledge ,
b) " thewill, c) "" Feeling. Examples to 1, topic: "Peaceful Christianity nevertheless a religion of constant struggle. 1. in the struggle it appeared from the beginning; 2. in the struggle it still stands today; 3. in the struggle it will remain. Theme: "Our pilgrimage to Christ." 1. the call to set out; 2. the test on the way; 3. the reward at the destination. Ad. 2, Theme: "The first Advent a day of light." 1. it testifies that the light has appeared;
2. it calls to walk in the light; 3. it prophesies of the full day.
Ad 3, Theme: "The Lord's philanthropy toward mourners." It consisted 1. in heartfelt compassion; 2. in comforting encouragement; 3. in helpful assistance. Ad. 4, Theme: "Self -examination." 1. it concerns our religious knowledge and convictions; 2. our attitudes and behavior; 3. our desires and expectations. An object may further be treated:
5. according to the quantity, namely: /
a) individual, / logical categories. b) particular, / c) universal. /
6. according to the quality, namely: a) affirmative, / b) negative, / c) limitative.
/ / Logical categories
7. according to the modality, namely:
a) possible, / b) real, ] c) necessary. / Examples of 5, Theme: "The word of the Lord: Behold, I stand at the door and knock."
1. it goes out to every dying person; 2. to those left behind; 3. to all of us.
Topic: "What is incumbent upon us after Luther has recovered the Bible and handed it over to us. It is incumbent upon every Protestant congregation to assemble where the Scriptures are interpreted (particular). 2. it is incumbent upon the evangelical teachers to preach the whole word of God purely and loudly (individual). 3. all evangelical Christians must unite to live a ccording to the Holy Scriptures out of their innermost conviction (universal). Ad. 6, Topic: "Whether it is to be hoped that the separated churches will one day become one again? (1) Let us examine in what they are already one. 2) Let us consider what sepa rates them from one another. 3) Let us investigate what the holy scripture says about it.
Ad 7, Theme: "Is Christ Divided?" Answer: 1. it seems so with regard to the present divisions in the Christian church. 2. but it is not so with regard to the person o f Christ. 3. it should not be so in view of the exhortations of the Gospel. Besides these, Christian topics has established other categories and called them biblical and theological, of which the following are examples.
1. the Pauline pillars of Christianity.
a) Faith, b) Love, c) Hope.
2. the natural revelation.
(a) creation, (b) conservation, (c) government.
3. the supernatural revelation.
a) prophecy, b) fulfillment, - a) justification, b) sanctification. ExampleUe to 1, topic: "In Christo alone is salvation - an admonishing word of God in our troubled times." - In Christ alone is salvation! when we think: 1. of the
2. to the life alienated from God; 3. to the hopelessness of our time.
To 2, theme: "That the Christian faith raises us all to be children of God." This faith tells us: 1. that God called us all into existence as we are; 2. that he sustains us all; 3. that he guides us all according to his counsel; 4. that he especially assures us all of filiation in holy baptism. Let us examine some of these dispositions for their textual appropriateness! The disposition: "In Christ alone is salvation " is supposed to be developed from Apost. 4, 8 -23. The theme, however, lies clearly in the 12th verse of the text ("There is salvati on in no one else," etc.); but the parts, especially the 2nd and 3rd, can only be derived from the text in a very artificial, forced way, and that such a glorious text does not come into its own with this division is also shown by a superficial comparison of the two. - The disposition: "That the Christian faith raises us all to be children of God," has as its text the epistle on New Year's Day, Gal. 3, 23 -29 (But before faith came etc.) In the 3rd and 4th chap. of this epistle, the apostle gives proof of ju stification by faith and deals chap. 3, 10 -29 specifically about the nature and purpose of the law, comparing it to a disciplinarian, a prison, and showing that through faith alone we are freed from this disciplinarian and from this prison. That is why Luther so aptly calls this Pericope, "a right Pauline epistle, written by faith against works."
Instead, the author of this disposition speaks of creation, preservation and government, which are not even remotely mentioned in the Pericope. But now once this category of the natural revelation should be applied! For the first three parts, the author must get the material from other passages, because the Pericope does not offer him the same. And in the feeling that this category has no inner connection with the t ext, the fourth part, the only one that really lies in the text, is added. Another example in which the disposition is designed according to the category of activity, passivity and neutrality. As text is taken Apost. The theme is: "God is with the dutiful Christian," and the parts are: for he gives him: 1. prosperity for good works (activity); 2.
salvation in threatening dangers (passivity); and 3. courage for a faithful confession (neutrality!!). The faithful confession must be - neutrality! and this is said to be in vv. 20 and 21! But the category, in order to be complete, requires this part, and therefore the faithful confession, which is something very active, must become neutrality. Examine others according to the doctrine of topics One will have to subscribe to Liebner's words: "In the whole operation, one does not enter the life of the object itself from the outset and let it develop in and from itself according to its inherent determinations. Rather, one brings to it some categories that are already ready beforehand, attacks it with them here and there, tugs at it, as it were, and thus sets it into a laborious movement that is foreign to it inwardly, with which the external, arbitrary, indifferent or intrusive treatment of the biblical basis, the text, is one."
One more example may show how a text or object can be disposed according to each of the categories given and thus can be shaped differently again and again. We choose the parable of the prodigal son, Luc. 15, 11-32. Theme 1: "The Story of the. Prodigal Son."
1. how it so often repeats itself in its beginning; 2. but so seldom repeats
itself in its progress; 3. therefore also so seldom renews itself in its highly rejoicing outcome; or: theme: "The prodigal son becomes his own master."
1. how it silently festers in him; 2. how the open indignation goes out; 3.
how long his glory lasts. 2nd Theme: "The Prodigal Son."
1. what he was in his father's house ; 2. what he is in a foreign land ; 3.
what he will be if he does not repent. 3rd Theme: "The Prodigal Son."
1. what he is like; 2. what he says; 3. what he does.
4th Theme: "The Prodigal Son."
1. how he comes to the realization of his misery; 2. how he makes the
decision to return to his father's house; 3. with what feelings he carries out this decision. Further dispositions with application of other categories, which have not been mentioned above, can easily be designed. E.g. theme: "The depravity of the prodigal son," 1. according to its origin; 2. according to its nature; 3. according to its effects; or: "The prodigal son," 1. a slave of his passion; 2. a miserable servant of others: 3. an abomination in God's eyes,' etc. etc. - These examples will suffice to show that this topology in its categories presents forms into which the material summarized in the theme is gosied in its individual parts as into ready-made models, whereby often enough not the method must follow the thing, but the thing must follow the method, which, to use a remark of Rambach's, is not the case here.
is "just as much as if the foot were to follow the last. This does not mean, however, that this topicality is to be rejected par excellence; on the contrary, individual categories can be used quite well in disposition, as the disposition given as the first example shows. ("The story of the prodigal son.") This is especially the case when the text itself points to one or the other of the categories, e.g. to that of the opposition (of the contrast:) like Rom. 3, 28; Hosea 13, 9 (Israel, you bring yourself to misfortune etc.); Apost. 15, 10. 11 (Why then do you tempt God by putting on the yoke, etc.); Luc. 23, 44-48 (Theme: "The glorification of the dying Savior in the hour of His last prayer"; 1. in His inner, 2. in His outer glorification); Luc. 7, 28, (opposition: greater - lesser); or to the category: Man according to his main parts: Body and soul, like Rom. 12, 1, 2 (th at you offer your bodies for sacrifice - renewal of your mind); 1 Corinth. 6, 20 (Praise God in your body and in your spirit). But where this is not the case, where "the foot must follow the last", i.e. the text or the theme must follow the category, such a disposition is absolutely reprehensible, because it is unnatural and purely arbitrary. Palmer is therefore right when he says, in reference to Ziegler's "Fundamentum dividendi, " that he is unable to "conceal the arbitrariness in the composition of his categories, i.e., the lack of a real kuaäaweutuw," that it is indeed well done to call attention to a series of such basic unifications, such as reason and consequence - essence and effect - the dimensions of time and space - the relation to God and the neighbor, to ourselves - of the objective and the subjective - of the light and the heavy - of power and wisdom - of wisdom and love, etc.; but that this, etcetera.But that this etcetera continues in infinitum, "since all the contrasts of concepts, of things, of persons, of relationships, which the whole of dogmatics, the whole of ethics, social as well as personal life contains, can also become the basis of division for the sermon; of course, because it speaks o f all these things as they are and therefore cannot determine a priori from itself how their consideration must be divided homiletically. Schweizer also admits (§ 189, 2) that an exhaustive classification of the divisions is impossible; but what he gives as basic schemes for all sermons in § 193 and 194 is so general that it would either give no basis at all for the oratorical arrangement, or, if one were to bind oneself to it, would result in a uniformity that would be very little in the sense of the rever ed men mentioned. The less one proceeds from the rhetorical point of view, the more primarily the text always determines the theme according to its entire scope, i.e., together with the partition, the less the text would have to be arranged.
topics can exist as a part of scientific homiletics, if it is also considered a practical aid for beginners" (Homil. 4th ed. p. 373 f.). However, as little as the categories of topics are generally usable as basic divisions for the sermon, if the entire disposition is not to turn into the purest schematization, it is nevertheless necessary to be aware of the reason for division in every case, if the division is to be done correctly, if the parts are not to be thrown together without order, if they are to be emphasized not less, but also not more, than the theme itself, etc. The reason for division is the same as the reason for the sermon. And with the reason for division we have arrived at the most difficult point in homiletics. It is very true that Homil. Mag., Vol. 2, p. 155: "The reason for division (fundamentum dividendi) is not a kind of secret remedy that fits every case once it has been found. ( Ziegler initially entertained the hope of finding such a fundamentum, but soon confessed that it was not possible; Schweizer made the attempt to divide all topics into two classes, namely into causal and final topics, and accordingly reduced t he basic schemes for disposition to only two, so that for the former the " Grundschema: explanation and proof, " for the latter the "basic theme:
the motives for the will n " would apply); "but it is and will be different for every sermon. It is, however, well to be taken into account, otherwise the sermon becomes formless and too indefinite." But when it goes on to say, "On a subject like this: The path on which man attains to the peace of God is the path, not the peace of God, the fundamentum dividendi; the individual parts must therefore describe and explain the stages of the path, not the peace," so the difficulty should not be solved. Ziegler, who has written a work of 500 pages on the "Fundamentum dividendi", which offers much that is excellent, confesses: "The Fundamentum dividendi is the darkest part of homiletics and a crux of all those who struggle to illuminate it, and I do not want to presume to proclaim my method as the infallibly correct one.
But if the Fundamentum dividendi is "the darkest place in homiletics, a crux" for everyone, and yet the logical correctness of the disposition depends on the knowledge and observance of it, then it would probably be best not to deal with it at all and to dispense with it from the outset! And yet the demand is made: "But it (the ground of classification) must be taken into account, otherwise the sermon becomes formless and indeterminate. Now, the finding of the fundamentum would perhaps be less difficult if every topic had such a point. The word "way" would contain a point like the one mentioned above, and this point would really be the reason for classification in any case. However, many topics, even most of them, do not have such a word, such a point. For example, the following topics: "What is necessary for a people to be called a God -fearing people? - What does it take for the comforting Advent proclamations to us not to be in vain? - "How happy is the marriage of those who live together as children of the saints or as children of God." Let's take a closer look at these themes! The logical -grammatical form of the first theme is the interrogative for m; the main concept lies in the word "people," and this is limited by the proper word "godly." But does the word "people" form the top of the theme? or the proper word "God -fearing"? Not at all, but the questioning pronoun "What?" But can this "what?" be t he reason for classification?
Try to use the word as such, and you will immediately be convinced that it does not apply. We must therefore look for another reason for classification, and the form of the theme points us to it. We want to know which is a God-fearing people, so we ask about the nature, the qualities or the characteristics of a people to which the predicate "God-fearing" can be attached; the interrogative pronoun "What?" points to this, the limitation of the main term in the subject points to this, namely, to the characteristics, and these therefore constitute the reason for division. In order to divide rightly, then, we have to seek out the essential characteristics of a God-fearing people, and these would be: 1. that it has God's word pure and loud; 2. accepts this word in faith; 3.
lives holy according to this word. - If one were to develop this theme from the text 1. Pet. 2, 9-10, the parts would be formulated somewhat differently, but would have to be essentially the same. - The same relatio nship as with this first has it with the second topic of Dr. Walther. The main concept is the Advent proclamations, the restriction or closer definition is given by the word "comforting", and according to the topic we want to know what is necessary so that these comforting Advent proclamations to us are not in vain? The interrogative pronoun "What?" also has the tone here or forms the top of the topic; it asks about facts, which therefore form the reason for the division, which is why the parts also read: 1. that we have hearts that despair of themselves, and 2. that we believe with all our hearts that Jesus, with all his grace, is also going to us. - The third topic, also by Dr. Walther, makes an assertion, namely that the marriage of those who live together as children of God is a very happy one; therefore, proofs must be given, and that according to the form of the topic: "How happy", etc.
in descriptive form. These proofs are therefore the reason for classification, as the parts which are established are: 1. they live in a happy relationship to God; 2. they live in a happy seclusion from the world, and 3. they live in a happy harmony with each other. We see from these examples: as many essential characteristics, or facts, or proofs as are required by wha t is said, asked, asserted, etc. in the subject, so many parts must be supplied by the disposition. How many parts this must be in each case, the text either says with clear words or at least hints at it, and if the theme is strictly in accordance with the text, neither too narrow nor too broad, then the division also exhausts the theme. But the disposition of the first subject would be wrong if it set up the following parts: 1. what are the characteristics of a God-fearing people;
2. what duties are incumbent upon us to be or to become a God -fearing people. It is wrong,
because there is no reason for division and therefore the division becomes completely arbitrary. The two parts are neither coordinated nor subordinated, but only related. The second part is not in the theme at all, but belongs after it as an exhortation in the conclusion. And the subsections that appear in the first main part must be given as main parts. Let us now examine the topic given as an example in Homil. Mag. as an example: "The way by which man attains to the peace of God" to see whether the word "way" is really the fundamentum div. or the ground of division? On this word, however, lies the tone, it is the top of the subject; but is it really the ground of division? Let us first note that it is a figurative expression. Without a picture, in actual words, the subject would be, "By what does man attain to the peace of God?" At first glance, one sees that the theme in this version expresses exactly the same thought as in its original vers ion, that the tone rests on the interrogative word "Through what?", thus this forms the point, but also that it asks about the means by which man attains to the peace of God, thus these means, the Fund. divid. are. These means are now partly objective, partly subjective, and the disposition must be made accordingly.
As a result of the above explanations, we now have the following proposition: The reason for division ( fundamentum dividendi ) is that basic idea or basic concept to which the diSpofitional point of the subject points. However, this basic concept, i.e. the reason for classification, can already be expressed in the theme; it can be that word or expression in the theme which has the tone, forms the top. For example, if the topic: "By what does man attain to the peace of God?" were to read: "The means by which man attains to the peace of God. Examples of the individual types of themes with regard to their logical-grammatical form for finding the reason for classification.
(Cf. Cap. IV, § 6, pp. 118-115.) Narrative themes: "The Lord's walk to Gethsemane " (Joh. 18, 1. 2; Marci 14, 32). The theme, because it is a narrative or historical one, requires an account of events, of successive occurrences with their circumstances. These events or occurrences are therefore the reason for the division. The two texts, united into one sermon text, give the following parts according to this reason for division: 1. the time ("When Jesus had spoken these things"); 2. the companions on this journey ("with his disciples"); 3. the place where Jesus went ("there was a garden"); 4. the mood of mind with which he entered the place ("And spoke to his disciples" etc.). - "From walking across the Kidron." Note the difference between this and the preceding subject. It is not the walk to Gethsemane, but over the brook Kidron that is to be represented; thus it does not have as broad a content as that one. On the other hand, it is broader and more indefinite. It does not speak of the Lord's walk, but only of a walk over the Kidron. This was done on purpose, because the author also wants to speak of the disciples' walk over the brook Kidron, as the parts show. And since the subject further reads: "Of the walk" etc., it is not promised to treat the subject exhaustively. In its vagueness it could also be used likewise to the text 2 Sam. 15, 23. Nevertheless, in order to describe this walk, incidents with their circumstances must appear in the parts, which therefore read: 1. how Jesus began his suffering; 2. how he announced his suffering to his disciples; 3. how the disciples approached the suffering of their Lord.
B. Descriptive Themes: "The divine greatness of the Lord in Gethsemane in the midst of His
sleeping disciples." (Matth. 26, 39 -46; Marc. 14, 40.) This descriptive theme requires a painting, a drawing of how the divine greatness of the Lord was shown just in the midst of the sleeping disciples. The sleepy, sleeping disciples in this hour form, as it were, the dark background on which the greatness of the Lord stands out all the more radiantly in its light form. This must therefore be vividly described according to its nature and its manifestations, according to its essential characteristics. Accordingly These essential characteristics are the reason for the division. They are also given in the parts, namely: 1. the insurmountable strength of the spirit connected with God (should mean: of the Savior, or of the Son of God) in the face of human weakness; 2. the gentle and sparing rebuke in the case of hurt trust, and 3. the self-forgetting, saving love in view of the dangers that threaten others. - It would be wrong to divide: 1. what this divine greatness consisted of; 2. what we should learn from it. The main par ts, as indicated above, would then have to form the subsections of the first part, and in the second part, subjects would be treated that are not essential characteristics, but conclusions, which would have to be given either in the individual parts or in the conclusion as application.
There would be no reason for the division, and the division would be arbitrary.
C. Assertive Themes: "Which the Spirit of God
are the children of God. (Rom. 8, 12 -17.) The assertion that those are God's children who are driven by the Spirit of God must be made sure and maintained by proofs, and therefore these proofs are the reason for division. These proofs are: For they are characterized 1. by childlike docility (vv. 12-13); 2. by childlike joyfulness (vv. 15, 16); 3. by childlike hope (v. 17).
D. Asking, wishing, commanding themes. "Also our request to the Lord: Stay with us, for it will
be evening." In the case of requesting themes, either the reasons or the purpose must be given. The stated theme requires reasons and these are therefore the reason for classification. According to the author's explanation in the first part of the sermon, these reasons would read: 1. stay with us at the end of each day, for our hearts are weighed down; 2. stay with us at the evening of this world, for it is so very evil and full of dangers;
3. stay with us at the evening of our life, for there is terrible darkness in it. These parts
would require the grammatical form of the theme, thus the subdivisions of the first part as main parts, while th e author treats his text as a locus classicus and therefore has disposed: 1. the evenings for which we ask the Lord to abide; 2. the certain promise that we have for our request. "The Lord Jesus be with your spirit. (Text: Is. 9, 6.) For in Him rests 1. our riches;
2. our wisdom; 3. our strength; 4. our peace.
E. Exclamatory and admonitory themes: "Hold what you have, that no one may take your
crown". Here, too, the parts must contain the reasons for the exclamation, because these constitute the reason for the division, thus: for 1. it is something glorious what you have: a crown; 2. as long as you hold this crown you are a blessed one, 3. if you lose it you are a miserable man. 1. whether we are still in the nature of the old, natural man, or 2. in the nature of the new, reborn man.
F. Questioning Themes: "Who does not love God with all his hear t?" . The answer to the
question must be given in the disposition, namely after the interrogative pronoun: "Who" such an answer, which contains the indication of the subjects according to their properties. These are therefore the reason for classification. Hence the parts: He who 1. does not think of him constantly; 2. does not do his duties with pleasure, or even omits them; 3. is not satisfied with his fate. - "What should the parental home be to the children, so that the school does not work in vain?" The interrogative pronoun "what" demands an answer in the parts that states facts, for these form the basis of classification. The parts are therefore: 1. a place of faithful piety; 2. a place of moral seriousness; and 3. a place of strict discipline. - To what is a Christian communicant called by the certainty that in Holy Communion Christ the Lord Himself is present?" It calls upon him: 1. to approach with deep humility and sincere self-examination; 2. with believing confidence and a joyful heart. Cf. Walther, "Predigtentwürfe," pp. 18, 46, 56, and others. - "To what end shall the promise of Christ serve us, that whatever we shall ask the Father in His name shall be heard?" I answer: 1. that we recognize the necessity of asking the Father for everything;
2. that we always confidently do our prayer in the name of Christ; and finally 3. that we
await the answer to our prayer in faithful patience. - "Why does a Christian need to go to Holy Communion with the intention of improving his life?" To the question "Why?" reasons must be given as answers, for these are the reason for division. Thus: 1. because every Christian is aware of manifold transgressions in the past; 2. because without this resolution he cannot enjoy Holy Communion worthily. - A topic in the form of a question, which in fact makes an assertion, therefore of the form The question which demands answers, but which demands proof, is this: "Why is it so foolish to deny one's sins before God? 1. because God knows all our sins; 2. because without confession of them we find no forgiveness with him. ( Evidence, then, of reason for division.) - "How should Christians celebrate the holy feast of Pentecost of the New Covenant?" 1. with praise and thanksgiving to God the Holy Spirit, whose glorious works are celebrated; 2. with a searching look into their inner being, and finally 3. with an open heart for the blessed effects of the Holy Spirit. ("How" asks about the manner, and this points to characteristics, conditions or means as the reason for classification).
G. Conditional Themes: "He that would live and see good days, let him hold his tongue."
(1 Peter 3:10.) This theme actually contains an assertion, which is why reasons must be given, which thus form the reason for classification. The disposition would therefore have to read: For thereby he preserves himself 1. from sinful speeches; 2. from discord with his fellow men; 3. from the judgment of God. - "That only he who begins his marriage in the name of Jesus is blessed therein. " 1. because this union pleases God; 2. because Jesus enters into his house and covers all infirmities by his grace^3. because Jesus takes away the curse and blesses all things.
H. Doubting Topics: "Have you been heartily thankful to Christ for the Holy Supper?" I ask you
three things here: 1. Have you already vividly recognized the great grace that lies in this meal? 2. have you often praised Christ for it? and finally, 3. have you always used it according to Christ's will? It is clear that the subject asks for characteristics, and therefore these are the reason for classification. Whether these characteristics are properties, facts or of some other kind will be easy to recognize for each subject. In the above disposition, these characteristics are facts. - "Do you think that someone can hide himself so secretly that God does not see him?" Answer: No, because 1. God knows everything;
2. is everywhere present and 3. not for a moment far from us. In this disposition, the
attributes of God give the reason for classification.
I. Schematic Themes. Which reason of classification is the basis for the disposition of a
schematic theme, depends entirely on depends on what is stated in it. If it is an assertion, then reasons or proofs must be given; if it is a question, then answers must follow, and so on. But do not forget that we are dealing with a pictorial representation, and therefore the parts must also be given in pictorial expression, i.e. the image used in the theme must now actually be carried out in the parts. The point of comparison must always be kept in mind if the execution is to be clear and full of light. Disposition on 2. Timoth. 2, 3: "Suffer thyself to be a good fighter of Jesus Christ." Theme: "The Christian a good fighter of Jesus Christ." As such we recognize him 1. by the enemies against whom he fights; 2. by the commander under whom he fights; 3. by the weapons with which he fights; 4. by the strength in which he fights; 5. by the victory which he wins. Since the subject describes the Christian as a good fighter, in order to prove him as such, characteristics must be given, which are therefore the reason for classification. - Disposition on the Gospel on the 2nd Sunday after Trinity, Luc. 14, 16-24. Theme: "The Kingdom of God - a Great Supper." 1. there is a householder who prepares the meal, v. 16; 2. there are servants through whom he invites the guests, v. 16, 17; 3. there are those who are invited, one of whom spurns the call with empty excuses, but the other accepts it joyfully, v. 18-20, v. 21-23. This theme expresses an assertion that must be upheld by evidence, therefore this is the reason for the division.
K. Only subjects naming the subject. These, such as "repentance," "faith," etc., because too
broad and colorless, do not point to a specific reason for classification. Ram bach calls themata nimis vulgaria (too general themes) and adds: "Such calendar themes are Dom.
3. epiph: Of the Captain of Capernaum; Dom. 13 post Trin: Of the Good Samaritan; Dom.
22 Trin: Of the Scarf Servant." Such themes should not be used at all, precisely because they have no "color" and limitation, therefore can never be treated exhaustively, but only aphoristically. "The theme," says Palmer, "must never look like the heading of an article in a dictionary or in an encyclopedia: for the text always p resents to us the subjects of which it tells us to speak in a thoroughly concrete attitude, in some definite, vividly filled, and therefore also delimited form, and it is the worst homiletic manner to first strip off this concrete garb in order to gain a naked, abstract concept which, as the theme and is then furnished with more concrete provisions by the preacher at his discretion. It is different with such sub jects as: " The preservation of an individual Christian congregation against the dangers threatening it. It is preserved against them: 1. if it is founded in faith on the rock (Matth. 16, 18); 2. if it remains in humility; 3. if it perseveres in earnest prayer. In what the threatening dangers consist, would have to be explained in the introduction.
The examples given here are only intended to show how the reason for classification can be found in the individual subjects. The actual instructions for planning are given in the following §§.
§ 4
The method of disposition is twofold, namely the analytical and the synthetic.
Annotation
Rambach: "Here we think of two methods of disposition, but to notice that the method and the disposition are different. The method directs the disposition, but the disposition is directed by the method. Now some have multiplied the methods of preaching without ne ed, even that Carpzov has made a hundred of them; there was the paraphrastic, exegetical, porismatic, aphoristic, heroic, casuistic, dialogistic, and how the 'istic', multiplied without need, are all called. There is the French method, the Dutch method, the Angelic method; Steinbrecher has edited the Leipzig art of preaching, which contains many vanities; Bauch has edited the Ienensian method, another the Helmstädtian method, and so on. An intelligent homiletician does not make himself a slave to any of these methods, no matter how artificial they may be, but he has this sensible rule: the method must depend on the matter, but not the matter on the method. Otherwise, it would be just as much as if the foot should follow the last. Therefore, a sensible preacher needs this or that method of delivery, not that he wants to show his art in the alternation of the method, but that he may thereby prevent the disgust of the listeners, which tends to occur quite easily if the preacher presents the same method every Sunday.
Actually, however, are only two main methods to dispose and treat an object:
1. the analytical method, in which either the whole text or only a part of it is properly
explained according to the scopus of the sacred writer.
2. the synthetic method, when one treats a certain doctrine that is founded in the text,
or the text gives the opportunity to do so. We will deal with both methods in the following. The Gospel on the fourth Sunday of Advent can serve as an example; there one can present analytically: The Testimony. 1. of his person and ministry; 2. of the person and ministry of the Messiah. - Synthetically, however, one can present: The poverty of the spirit as the best preparation for the holy Christmas feast". Rambach rightly points out that the method of disposition and the disposition itself are to be distinguished from each other. In his "Homiletik in nuce," Chr. Chemnitz described them as identical when he wrote: "The same" (namely, the disposition) "is otherwise divided: 1. into that of words, 2. of things. Hence also the method of preaching is nothing else than the disposition of ecclesiastical lectures. " In reference to this confusion of method with disposition, H. Töpffer writes in his Aphor. Homil., cap. IV, p. 189: "I do indeed conne ct disposition and method in this chapter, but only according to the law and on condition that no slight difference remains between these two, which Schleuper in his treatise on the simple method of preaching and Chr. Chemnitz in his 'Method of Preaching,' have respected little or nothing.... The method is the instrument that directs the disposition: the disposition is the object that takes care of the direction of the method. The latter behaves like the norm, the latter like the normed. The former first l ooks at the text and either resolves it into its main constituent parts or compiles certain conclusions from it, as if from the principles; the latter breaks down what has been resolved and compiled and what serves both for its explanation and application and for the generation of good will and faith and for the movement of emotions, according to what is to come first and what afterwards, so that each part appears in its proper place. The latter is recognized primarily from the theme, which, if it contains what is formally contained in the text, is an analytical one, but if only inferential, the synthetic method is observed; the latter, however, from the whole body of the sermon, as Dr. Carpzov excellently gives the differences between method and disposition in his 'Monitis, to add to his father's Hodegeticum'." - Incidentally, Chr. Chemnitz writes in agreement with Rambach: "And indeed, the method is twofold: 1. the analytical or paraphrastic, with
2. the synthetic method, in which one or more locus communis are presented and treated from
the text, since the sum of the text can then either be presented in the introduction or briefly preceded before the treatment of the locus. The so-called heroic method belongs, in our opinion, to the analytical or paraphrastic." Schott says concerning the methods of disposition: "The methods of disposition are very different, but subject to the same general supreme laws. One can a) name the individual species of the genus established in the proposition; (b) state various relations or natures of the main subject matter stated in the proposition; c) consider the main idea which the proposition expresses without more precise limitation, partly in general, partly in particular;
d) represent the nature, the reasons, the expressions, the consequences of a way of thinking or acting established in the subject; e) explain the subject of the proposition, or the proposition expressed, prove it (consider its reasons) and apply it practically; f) to list the particulars that belong to a certain truth (knowledge) in its entirety, or what constitutes a certain way of thinking or acting; (g) set forth the particular evidence of the truth of what the proposition contains; (h) distinguish the i ndividual liabilities contained in the general precept which the proposition expresses." However, if one takes a closer look at these individual methods of classification listed by Schott, one immediately recognizes that they fall under either the analytic al or the synthetic method. The more detailed treatment of the analytical and synthetic method in the following §§ will make this clear.
§ 5
Since the analytical theme comprises the summa of the text to be treated, it must be broken down into its main components by the disposition.
Annotation
In the analytical method of disposition, the following rules must be observed: 1 The subject is to be divided into as many parts as there are primary materials or main constituent parts in the text. Examples: Ev. on Sunday Quinq. (Luc. 18, 31 -43). This Gospel comprises two completely different matters or main parts, namely: 1. the prophecy of Christ's suffering, and
2. the healing of the blind man. Both are now to be brought under a higher concept in the
theme. We find as such and thus as theme the sentence: " Christ the great (or mighty) prophet", and divide: great (mighty) 1. in words (proclamation of his suffering); 2. in works (healing of the blind man). - Ep. on the 12th Sunday after Trinit. (2 Corinthians 3:4-11). This ep. is about the preachers of the gospel and contains two main parts: V. 4 -6a contains a description of the preachers, v. 7b-11 a description of their ministry. Accordingly, the subject is: "The preachers of the gospel", and the parts: 1. according to their person; 2. according to their office; or: 1. how they are to be constituted; 2. what a glorious office they have to lead.
- Ev. on the 13th Sunday after Trinit. (Luc. 10, 23 -37). Also in this Gospel there are two different main parts, the first in v. 23 and 24, the second in v. 25 -37. In the first part Christ praises His disciples, in the second He gives the parable of the Good Samaritan. Both parts can be united in the theme as the higher concept: "Christ's instruction of the counsel of God unto salvation." The parts: his instruction 1. from faith in him as the mediator sent by God; 2. from the love for the neighbor flowing from faith. Another theme might sound, " The wisdom which Christ demonstrates in teaching his hearer s." The parts: 1. in the teaching of his disciples who believed in him, v. 23 and 24; 2. in the teaching of the scribe who tried him, v.
25-37. (According to the nature of the audience Christ's teaching or instruction is directed).
2. the subject is to be divided into as many parts as different genera are
contained in one main part. Examples: Ep. on 19th Sunday n. Trinit. (Eph. 4, 22 -28). This epistle deals with the renewal of believing Christians, namely v. 22 -24, wherein this renewal consists in general, and then v. 25-28, which duties it entails in particular (v. 25: do not lie, but speak the truth;
v. 26: do not be angry, etc.; v. 27: do not give room to the blasphemer; v. 28: do not steal,
but etc.). Hence subject: "The renewal of believing Christians"; parts: 1. wherein this renewal consists in general; 2. what duties it entails in particular, or: what individual duties it entails. - The subject can also be: " The rightly created being in Christ Jesus;". Parts: 1. The general nature of it;
2. how the same proves itself in individual pieces. - Ev. on the 15th Sunday of Trinity. (Matth.
6, 24-34). In this Gospel, the Lord instructs or admonishes us concerning our cares in such a way that He admonishes us from caring for earthly goods, vv. 25 -32, and exhorts us to care for the kingdom of God. These two genres, admonition and exhortation, must therefore be given as parts in the disposition. Theme: "The Admonition of Christ Concerning Unfair Care"; parts: 1. how he admonishes us from care for earthly goods, or: warns us against care, etc.;
2. how he admonishes us to care for the kingdom of God, or: encourages us to care, etc. - Ev.
on the 14th Sunday a. Trinit. (Luc. 17, 11-19). Theme: "The behavior of the ten lepers against Christ"; parts: 1. they all behave in the same way against him in distress; 2. but they behave in a very unequal way against him after salvation from distress. - Ep. on the 4th Sunday of. Advent (Phil. 4, 4 -7). Theme: " The right sounding of believers in view of the near future of Christ"; parts: that they 1. rejoice in the Lord continually; 2. let their leniency be known to all men; 3. do not worry, but persevere in prayer;
4. Let the peace of God keep their hearts and minds. - Ep. on the 3rd Sunday of Epiph. (Rom.
12, 17-21). Theme: "True Christians are children of peace". The parts which are clearly given in the epistle are: for 1. they prevent, as much as is in them, all enmity, v. 17. 18; 2. they seek to remove existing enmity by love, v. 19-21. - Or: "The apostle's exhortation to peaceableness";
1. to avoid all enmity;. 2. to the removal of it when it exists.
As many different kinds (species) lie in the subject, so many parts are to be divided into it. Examples: Ep. on sund. Exaudi (1 Pet. 4, 8-11). In the preceding 7th verse the apostle announced the last day as near at hand in the words, "But the end of all things is at hand." From this he now concludes in the epistle ("Be ye therefore, etc.") certain duties for Christians, namely vv. 8-10 general ones, which all Christians have as a whole, and v. 11 special ones, which are incumbent on those who have an office. So we find two kinds of duties, duties of life and duties of office. Theme: "The duties of believers in view of the nearness of the last day ";
parts: 1. which duties have all believers in general; 2. which duties have those who are in an office. - Ep. on the 24th Sunday n. Trinit. (Col. 1, 9 --14). Theme: " The Apostle's Prayer for the Christians of Colosse"; Parts: 1. his heartfelt intercession, v. 9-11; 2. his joyful thanksgiving. (Two kinds of prayer: intercession and thanksgiving.) - Text: Col. 3, 18-4, 1. Theme: "The duties which are to be fulfilled in the Christian household "; Parts: The duties which 1. spouses, 2. parents and children, 3. masters and servants have toward one another. -
4. as many main arguments the text contains, as many parts must be made in
the disposition. Examples: Ep. on Sunday. Mis. Dom. (1 Pet. 2:21 -25). In this epistle the apostle exhorts Christians to patience in their sufferings. Theme: " The Apostle's Exhortation to Patience in Suffering"; or, "What should move us Christians to be patient in our sufferings?" Parts: 1. the divine calling, v. 21; 2. the example of Christ, v. 21 -23; 3. the reconciliation made through Christ, v. 24 and 25. - Ep. on Sund. Judica (Hebr. 9, 11 -15). In this epistle the incomparably higher importance of Christ's high priesthood than that of the Old Testament is emphasized and proven from two circumstances. Accordingly, the theme: "The importance of the high priesthood of Christ"; parts: we recognize this 1. from the high priestly entrance of Christ into the Holy of Holies, v. 11 and 12; 2. from the power of the fine, high priestly blood shed for us, v. 12-15. - Text Col. 3, 15-17. Theme: "A truly Christian household". The one in which 1. the peace of God reigns; 2. the word of God dwells abundantly; 3. everything is done in the name of Jesus. - Text: 1. Pet. 4, 8 -11. Theme:
"What shall we use the remaining time of our life for?" Parts: 1. for the practice of prayer,
v. 8; 2. for the instruction of love toward our neighbor, v. 8 -10; 3. for the careful
administration of the divine gifts, v. 10 and 11. -
§ 6
The synthetic subject, which contains a ce rtain doctrine taken from the text by inference, is to be treated according to the parts and proofs given in the text and disposed of accordingly.
Note 1
How the synthetic theme is derived from the text, when it is primary or secondary, how it must be constituted in content and form, has been discussed in detail in Cap. IV, § 3, p. 86 ff, and § 4, p. 97 ff. have been dealt with in more detail.
Note 2
Concerning the disposition of the synthetic themes, Rambach writes: "In this way of disposition, there are again some rules to be given, which are of great use for beginners. 1 The classification of a synthetic subject depends on the right understanding of it, but the following instruction can be given. s) In the case of a didascalic subject, one can present: 1. the proposition, 2. the proof of the same. Or one can present: 1. the doctrine's nature, 2. the doctrine's importance, or whatever else is appropriate." Examples: Topic: "The one thing that is necessary". Parts: 1. what is the nature of it? 2. what use it has? Cf. Cap. IV, p. 91. - From the epistle on the 21st Sunday of Trinity. (Ephes. 6, 10.-17) the following themes derived from individual verses: P. 10: " The strength of the faithful in the Lord". Parts: 1. in whom this strength is found; 2. from whence it comes; 3. wherein it is evidenced. - V. 11: " The divine armor of the Christians ". Parts: 1. what it is; 2. how it is to be used. - V. 12: "The spiritual enemies of the believers". Parts: 1. What these enemies are like; 2.
How the believers must behave against them. - V. 13: "The victory of believers over their spiritual enemies." Parts: 1. what kind of victory it is; 2. how it is won. - V. 13-17: "The spiritual armor of true Christians. " Parts: 1. the belt of truth; 2. the cancer of righteousness; 3. the boots of 1>willingness; 4. the shield of faith; 5. the helmet of salvation; -6. the sword of the Spirit. b) "In an elenchtic subject, one can present: 1. the error; 2. the reasons with which it is refuted. Sometimes 3. the objections are answered, so that the fallacy is defended." Examples: "The error as if one suffers a loss of earthly things through godliness. Parts:
1. wherein this error consists; 2. how unfounded it is. - Text: Matth. 5, 21. 22; Topic: "The false
interpretation of the fifth commandment, of which so many are guilty". Parts: 1. what it consists of; where it comes from; 3. how dangerous it is. - Ev. on the 9th Sunday of Trinity. (Luc. 16, 1-9)
V. 3: "The reasons with which so many people want to justify their fraudulen t actions". 1. what
reasons they usually give for this; 2. how null and void they are. - Ev. on the 22nd Sunday of Trinity. (Matth. 18, 23-35). Theme: "On the complete groundlessness of the Hope to be able to do something for his bliss even after his death". Parts: 1. let me prove to you the complete groundlessness of this hope, and 2. show what the hopeless prospect of eternity in this respect calls us to do. o) "In a pedagogical subject one can show: 1. the kind and nature of virtues; 2. the means of attaining them; 3. the obstacles that must be removed. Or 1. who should practice virtue; 2. how one should practice it; 3. why one should practice it. Who, how, why."
Examples: Theme: " Christ's exhortation to seek first the kingdom of God ". Parts: 1. What it means to seek the kingdom of God; 2. Why one should do this. - Theme: "In what should the royal serve us as an example?" Parts: 1. In what the King is an example for us 2. What should move us to follow him. - Ev. on the 6th Sunday after Trinity, Matth. 5, 20 -26. Theme: " The exhortation of Christ to true righteousness." Parts: 1. the nature of such righteousness; 2. the motives for it. - On the same gospel (vv. 23 -36). Subject: " An exhortation to reconciliation." Parts: 1. the duty itself; 2. the obligation to it. - Ev. on the 21st Sunday of Trinity, Jn. 4:47 -54. Theme: "Of the defects and infirmities from which even the faith of true believers often suffers. " Parts: 1. wherein these defects and infirmities consist;
2. how believers are to be delivered from them. - Ep. on the 5th Sunday of Epiphany, Col. 3,
12-17. Theme: "The walk of good works," or, "The godly walk of believers." Parts: 1. in whom it takes place; 2. in what it consists; 3. what means are to be used for it. ä) "In an epanorthotic subject, one can show: 1. the vice to be avoided; 2. the cause why to avoid it. Or: 1. the ugly and shameful nature of the vice; 2. the source and origin of it; 3. the means to be used against it." Examples: Theme: "How the Lord rebukes the weakness in the faith of the king." Parts:
1. wherein this weakness showed itself; 2. how the Lord rebuked the same. -On the same
ev., subject: "A reproach of unbelief."' Parts: 1. wherein unbelief showed itself; 2. how the Lord put it to shame. - Ev. on the 20th Sunday of Trinity, Matth. 22, 1 -14. Theme: " The warning against disobedience to the gospel." Parts: 1. What disobedience to the gospel consists in.
2. what should keep us from worrying. - Ev. on the 15th Sunday of Trinity, Matth. 6, 24 -34.
Topic: "The warning against unnecessary worries. Parts: 1. the nature of unnecessary worries;
2. the origin of them; 3. the reasons for warning against them.
e) "In a paracletic subject, one can indicate: 1. the contestation, 2. the consolation against the same." Examples: Topic: "What blessing the cross brought to the royal one? Parts: 1. what kind of cross the king had; 2. what blessing it brought him. - Ep. on Sunday n. New Year, 1 Pet. 4, 12-19. Theme (v. 13): "The joyful passion of Christ." Parts: 1. wherein it consisted; 2. how and why it was so pleasing. - "The blessed fellowship of the cross of Christ." Parts: 1. wherein the fellowship of the cross of Christ consists (fellowship of faith and following Christ); 2. the blessedness of it, or how salutary the same is. - Ep. on Sunday. Sexagesimä, 2. Corinth. 11, 19-12. 9. Theme: "The blessedness of suffering for Christ's sake." Parts: 1. the nature of such sufferings; 2. the blessedness of them.
We have given the above instructions verbatim according to Rambach and added examples to the individual points, but must openly declar e that we cannot approve of this synthetic disposition manner. It is the one to which Chr. Chemnitz gives guidance in the words: "The main part of the sermon... is the reasoning which elaborates the proposition, be it the simple or the second-sacred or the three-sacred, by more detailed explanation of the text. This is done
I. by interpretation or paraphrase, as the text is further treated by grammatical, logical and
rhetorical explanation. II. by elaboration or exposition, when the subject is supported by cogent reasons, taken either from the text or, as is seldom the case, from elsewhere. III. by enumeration of doctrines or application or usage, whether this application be a dogmatic one, dealing with some article of faith, or a moral one, pertaining to instruction in the Christian life. And indeed, the elaboration of any part or doctrine can be done in the manner indicated above." Briefly summarized, this means: The topic should be treated in the three -holy structure: explanation, substantiation (proof), a pplication. In other words: The topic is explained in the first part from the text, in the second part it is substantiated or proven, and in the third part it is applied by highlighting individual doctrines and holding them up to the audience either for te aching, or punishment, or exhortation, etc. Later on, this three -part structure is used in the text. Later, this three-part division was limited to a two-part division, so that the first part contains the explanation, the second part the proof including the application, or the first part the proof including the application.
The first one was the explanation and the second one was the application. The explanation was given in the form of e xplanation, discussion, description, exposition of the nature, character of the subject; the proof and the application by making conclusions, showing the importance, adding encouragements, exhortations, showing reasons of obligation, etc. In this way, each sermon was divided into a theoretical and a practical part. In this way, each sermon was divided into a theoretical and practical part. Compare the instructions given by Rambach from a-e in the foregoing and the attached examples. We have to agree concerning this method of disposition with what is written in the 2nd volume of the "Homil.
Magazin", p. 182 f., namely: "Many of our best older Lutheran preachers follow this method of disposition in their sermons on the pericopes, that they either explain the text in the first part of the sermon, and apply it to doctrine, etc., in the second part; or else that (like Spener and others), after the introduction, they first consider the text from the point of view of the doctrine to be treated by them, and then in the second part give the dogmatic reasoning of the doctrine in question quite independently of the text. This method can only be approved in rare cases, e.g., when a particularly difficult text, in order to be applied correctly, requires a longer, uninterrupted explanation. In general, the principle applies to every sermon that the explanation and application of the text must always be intimately interwoven. The text should serve to substantiate and explain the doctrine that lies within it, so that the liste ner is convinced step by step of the truth of a doctrine through the text itself. Grotefend rightly calls this method an abused one, "in which it is first shown what it consists of, then what it does, and so on". (Cf. Cap. V, § 1, note 2, p. 120, 2.) This method of disposition is based on the correct view that the explanation must precede the application, that an object must first be brought to the understanding of the listener before he can be admonished to accept, follow, etc. it. But is it well done, is it expedient, that the preacher in the first part or (if explanation and proof are given in two separate parts) in the first two parts addresses himself exclusively to the understanding, in the second or third part exclusively to the feeling and the will of his listeners? This must be denied by all means, and it must rather be said to be correct that in each part of the sermon the intellect, feeling and will are engaged and occupied as equally as possible. Each part should be theoretical and practical at the same time, i.e. it should contain teaching and application; in this way the individual points of the sermon become easier to understand.
The purpose of the sermon is achieved much sooner than if the audience is first instructed for half an hour in the f irst part and then admonished, punished and comforted for the same length of time in the second part. Indeed, explanation and application must not be strictly separated, but must be intimately connected, and in such a way that in each part of the sermon the application immediately follows the exposition. The reasons that can rightly be asserted against the method of exposition and preaching are, in brief, the following: The explanation is logically correct as a part of the disposition and sermon only in the case of such broad topics, which are actually only headings, but logically wrong, just as the topics are only slightly narrower, more specific.
2. it is rhetorically objectionable because a long continuous explanation followed by a
long application does n ot keep the interest of the audience, but loses it, and thus the purpose is not achieved.
3. because in most cases repetitions cannot be avoided with this method, since the
listeners are no longer clearly aware of the individual points in the explanation o r they have completely forgotten them when the preacher comes to apply them in the second part.
4. the explanation or proof will be far less forceful in most cases if it is given by itself
than if it is immediately applied practically. 5 The first part all too easily becomes a purely intellectual, dry and therefore tiring docir, while the second part, a long moralizing, easily arouses weariness or even displeasure, because there seems to be no end to the exhortation, etc. The first part is taught "first wit h a deadly intellect, and then something for the heart. It is quite easy to "first teach with a dead mind, and then add something for the heart.
6. the disposition does not rest on a fundamentum dividendi
but each part has another one, like reasons, means, causes, etc. This circumstance, which is of course connected with the indefiniteness, too great breadth of the subject, makes it impossible to treat the subject exhaustively. If one were to object that the parables of the Lord, e.g. the one about the shawl servant, the Good Samaritan, etc., and that the epistles of the apostles almost always consist of a theoretical and practical part, of explanation, exposition and application, e.g. the epistle to the Romans contains the exposition of the doctrine in the first eleven chapters and the application to life in the last five, one would follow the Lord and his apostles in this way of disposition.
would have to be answered: Our sermons are just no homogeneous speeches and apostolic letters. The great Pentecost s ermon of the apostle Peter, the speeches of the apostles Peter and Jacob given in the 15th chapter of the Apostles' Book are certainly not written according to this disposition scheme. To prove the logical incorrectness of some of the dispositions that pro vide the explanation or proof in the first part, we let some examples follow. Ahlfeld has the following disposition on Luc. 15, 11-32 (of the prodigal son): "It is a delicious thing to still be at home in the house of the father. 1. what is the father's house and who is in it? 2. what does the child have in the father's house? Apart from the objectionable version of the second part, the first part is not within, but outside the boundaries of the theme. It does not promise in the theme to give us a description of the father's house, but to deliver the proof that it is a delicious thing to still be at home in the father's house. This first part belongs to the introduction and in the parts the proofs shall be given that it is a delicious thing to be at home in the father's house. Another disposition of J. H. Fritsch on Luc. 1, 26 -38 reads:
"The daily demonstrations of the divine omnipotence are the strongest encouragements to trust in Him. 1) How does God's omnipotence prove itself daily? How does this encourage us to trust in him? The second part is the subject itself, and the first part, how God's omnipotence proves itself daily, does not lie in the subject, but this presupposes the same. The theme is an assertion and therefore demands proof in its parts. - A disposition on Luc. 11, 9-13 reads: "A Christian/is also a right prayer." 1) How does he pray rightly? 2 What makes him pray right? 3. what does he gain by his right praying? The subdivisions of the first part should have been given as main parts, namely: 1. he prays earnestly; 2. he prays persistently; 3. he prays confidently. Thus, the assertion made in the topic would have been proven.
These examples, which could be multiplied more than tenfold with a little effort, may suffice. Finally, we present some dispositions next to each other, by which one can test the different value of them. These dispositions have the same theme but different parts. Topic: "In what should the King serve as an example for us? 1. in what the king is an example for us; 2. what should move us to follow him. - 1. that we also seek help from the Lord in our distress; 2. that we also believe the word of the Lord; 3. that we also seek to bring our household members to faith. - Theme: "What blessing the cross brings to the What kind of cross did the royal bring? 1. what a cross the royal one had; 2. what a blessing it brought him. - 1. it drew him away from the world and drove him to Christ; 2. it promoted the growth of his faith; 3. it ga ve him the opportunity to see the glory of Christ. -Text: Col. 3, 15-17.
theme: "A truly Christian household". 1. what a truly Christian household is; 2. by what means such a household can be established. - 1. in which the peace of God reigns; 2. the word of Christ dwells abundantly; 3. everything is done in the name of Jesus. - If the theme given under b) about Luc. 16, v. 3, is only somewhat more specifically formulated, that it reads: " The futile reasons with which so many men want to justify their deceit ful actions," then the parts arise all by themselves from the words of the unjust steward: "My lord takes the office from me, - I do not like to dig, - so I am ashamed to beg. Compare the following dispositions about the gospel of the unjust steward. The first is by J. S. Baumgarten, the second by G. St. and is found in the 12th volume of the "Homil. Mag.", p. 203. Theme: " The Wise of Fools. 1. the foolishness of men by nature: by the example of the unjust householder in his first trial; 2. the becoming wis e of the same: by his subsequent trial or conduct with a view to the future. - Topic: "What the children of light can and should learn from the children of the world":
1. That they show faithfulness and zeal in the things they are commanded to do;
2. that they do not leave and deny their kind so soon;
3. that they keep peace and friendship with their equals;
4. that they do not immediately lose heart in distress and embarrassment?)
After these remarks, we can only refer back to § 3 of this chapter and say to the preacher: Pay close attention to the logical -grammatical form of your topic, to the limitation of the main concept and the point in it, to the point of dispos ition, which points you to the reason for the division. If you look for this and dispose according to it, your division will not only be logical, but also in accordance with the text, it will correspond to the instructions of a healthy homiletics, as the given examples show for evidence. Admittedly, this method of disposition always requires new thinking, new mental work, for each new sermon, while this method saves this by using the finished sermons.
*). The sermon given according to this disposition, whi ch is found above, is at the same time an excellent example of how explanation and application of the text can be combined in each part, or rather must be combined if the purpose of the sermon is to be fully achieved. The first is that the sermons are presented in the form of schemes: explanation, proof, application, or: proof and application, for each disposition with only slight modifications; but this also results in a uniformity of the divisions and sermons, which can only be tiring for the preacher as well as for the congregation, which is condemned to listen to such template-like sermons year after year.
Rambach now gives the following rule concerning the synthetic disposition: 2) " A homiletician must have his purpose constantly before his eyes in the synthetic treatment of a subject. The purpose is twofold, a) that he either treats a whole article of faith or morals and wants to teach the audience a complete concept of it, as e.g. Spener did in the 'Glaubens-Lehr- und Lebenspflichten'; b) or that he only wants to say something about a n article of faith or morals, and that either only as much as the text contains, or as much as is appropriate for the present case or the present time. Thus, on Sonnt. Quasimodog. from the Gospel: "The peace of God as a fruit of Christ's resurrection, " because Christ went among his disciples immediately after his resurrection and proclaimed peace to them; in the first part, one must deal with the peace of God in general, and in the second, one must show how far it is from being a fruit of the resurrection.
A homiletician must constantly have this point in mind when dealing with his subject, and his sermon must also be judged by others according to it. For if, for example, one had had the intention, and had also made it clear enough, that he had only wanted t o deal with as much of the subject as the text offered him, and afterwards a censor wanted to come and say that he had not exhausted his subject, he would be wronged with such censure, because his scopus had not been to deal with the whole subject, but only to teach as much as the text offered this time. As correct as this second rule given by Rambach is in itself, we cannot agree with it in some points of its execution. For if a preacher wants to treat a doctrine according to its entire scope in a sermon, his subject must also have a corresponding breadth; but if only a part of the doctrine, then the subject is to be limited accordingly, because otherwise it would violate Cap.
IV, § 4, Annot. 1, p. 97 f. necessary characteristic of the subject is lacking. T hen, if the subject is: "The peace of God as a fruit of the resurrection of Christ," the first part must not deal with the peace of God in general, but it must be demonstrated in the whole treatise that this peace is a fruit of the resurrection. of Christ. The explanation, in what this peace of God consists, or what it is, is the task of the introduction. Only if this course is paused, the logical progress of the thoughts takes place. If the subject is not exhausted, i.e. treated according to its essential parts, the preacher will not be harmed if a censor comes and says: "he has not exhauriret his subject". This second rule given by Rambach will therefore have to read more specifically like this:
"In the synthetic treatment of a subject, a homiletician must have his purpose constantly before his eyes. If he wishes to treat a doctrine completely, he must set the subject so broadly that it comprehends all the essential points of the doctrine in itself; but if he wishes to treat only a part of the doctrine, the subject must be limited accordingly." Cf. by the way § 4, p. 97. 98 and Cap. 5, § 3, p. 153. The further rule given by Rambach is: 3) "Each part is derived first from the text, in which the matter either lies clearly and unambiguously, or can be derived from it by a correct sequence. What, however, the text does not offer, and yet is necessary to say in order to present the subject completely, must be taken from other passages of Holy Scripture and from the doctrine of faith and morals, but in doi ng so one must completely abstain from the Latin words of art commonly used in schools: object, subject, causative, middle, material cause, etc.; one must try to arrange everything in the simplest and clearest way, for which catechetical study offers an ex cellent hand. This third rule given by Rambach cannot be recommended strongly enough for attention and compliance. The closer the wording of the theme and the parts follow the wording of the text, wherever this is possible, the quicker and easier it is for the listener to perceive that the theme and the parts lie in the text read aloud, the better it is. The sermon thus announces itself to him from the outset as a textual one; he immediately gets the impression that the preacher will stay with the text and interpret it. The form of the sermon also receives a scriptural, divine character, which is not without value. Where, however, the version of the parts cannot be connected to the wording of the text for one reason or another, at least the derivation of the m from the text must be obvious and easy to understand, as in the case of the theme. Cf. Cap. IV, § 3, p. 88. As examples, see the second series of parts to the themes mentioned above about the Gospel of the King; Col. 3, 15 -17; Luc. 16, 3 and the Gospel of the Unbeliever.
right steward. In this way, the requirement in the paragraph is met that the subject is to be disposed of according to the parts and proofs given in the text.
§ 7
The analytical and synthetic themes can be expressed in non -proper or metaphorical words as well as in proper ones. If this is done in non-proper words, the so-called schematic method of disposition arises, which, however, must be used and treated with great caution.
Note 1
That schematic themes are permissible is already clear from Cap. 4, Annot. 2, p.
101. Some texts do not only let such themes appear expedient, but require them to a
certain extent. This is especially true of those texts which contain si miles, that is, which are metaphorical in their entire content. If we ask when schematic or figurative themes can be not only permissible but even required, the answer is: When the doctrine to be treated can be presented better and more hourly by a figurat ive representation than in actual words. We see this especially in the Lord's parables of the sower, the scalawag, the unjust steward, the lost sheep and penny, the good shepherd, in the apostle Paul's figurative depictions of the heavenly race (1 Corinthians 9), the spiritual armor (Ephesians 6), and so on. How full of light, how clear and comprehensible are these pictorial representations!
And they stick in the memory of the listeners. "For this purpose," says Luther, "we are accustomed to use likenesses and images, so that we may grasp the doctrine all the more clearly and always carry it in our heart s, as they stand daily before our eyes and must remind us of it; just as the Scriptures paint Christ and his Christianity as a bridegroom with his bride: so they take such daily examples and likenesses and set forth therein our chief articles, that they may be pleasant and pleasant to remember for those who believe." (B. 51, P. 225.) But if this purpose is to be achieved, the images must be taken from such things that are known to the listener. For only by the known is the unknown learned. When the Lord instructs Nicodemus about regeneration, he uses the image of the natural birth of a child;
with Peter the fisherman, he uses the image of fishing to show him his future office as an apostle; he brings the image of a sower before the eyes of country people; an d Paul presents to the Christians at Corinth the race for the incorruptible The audience is not allowed to use images that are not known to the audience. Not therefore images unknown to the li steners, which must first be explained themselves, may be used. "The parables serve," writes Luther, B. 11, p. 95, "that they may outwardly grasp coarse people, whether they may not hear the same, but may afterwards be taught and recognize them; for the parables naturally please the simple and keep them fine, because they are taken from ordinary things, since people deal with them." And Rambach: "If one now borrows the Sodoma from unknown things, as from foreign plants, birds, animals, etc., then a nubes obscuritatis (dark cloud) is rather drawn over the subject than that it should be explained. If, for example, in a sermon on Holy Communion, Christ is presented as the faithful Pelican, how he 1. wounds himself, 2. refreshes his young from his wounds, it is seen that it comes out artificial and affectirt; or, if from Hof. 13, 14: Death, I will be a poison to thee, etc.: "The death of Christ as the most powerful bezoar; or if Dom. Jubilate: " The aloe of the cross as it is: 1.
bitter in its taste, 2. salutary in its effects, these would be nothing but exotic themes (foreign themes). If one wants to play with pictures, then one takes native ones, which are before everyone's eyes, then the listeners remember the things again, as often as the picture appears to them. This is how Christ did it; he took parables of the sower, the vine, the leaven, the net, etc. These were things that the people in the world remembered. These were things that floated before the eyes of the people in the Jewish land every day." Note the following rules regarding the schematic dispositions:
1. those schematic dispositions are the best which are presented by the text itself.
The schemata are divided into two classes, namely into those which lie in the text (schemata innata), and those which are entered into it (schemata illata). They can lie in the text in two cases, namely a) if the whole content of the text is metaphorical, or b) if only one or the other metaphorical word is found in the text. Examples of a): Ev. am Sonnt. Sexages. (Luc. 8, 4^ -15). On the basis of this gospel, the schematic theme can be: " The word of God a fruitful seed ", or: " God as the heavenly sower", or: "The human heart a field" (1. as it is by nature; 2. as it is prepared by the grace of God for a good land. - Ev. on sund. Septuag. (Matth. 20, 1-16). Theme: "People as Laborers in the Lord's Vineyard," or, "The just reward given to the laborers in the Lord's vineyard." - Text: Ps. 32, 9 (Be not as horses and mouths that have no understanding, etc.) Theme: "Natural men as unruly horses" (1. How they behave unruly against God;
2. How they are tamed by him through bridle and bit). - Text: Hos. 2:19, 20 (I will betroth
myself to thee for ever, etc.) Theme: "Christ as the Bridegroom of our Souls " (1. How important it is that Christ should be the Bridegroom of our souls; 2. By what means the betrothal of our souls to Him is effected). - Text: Jos. 20, 2. 3 (Tell the children of Israel: make cities of refuge among you etc.) Theme: " Christ as the right city of refuge for all sinners" (1. what Christ did to be such a city of refuge, and 2. what we must do if we want to enjoy Him as our city of refuge) Text: Zech. 3, 1 -7 (And Joshua the high priest was shown to me, standing before the angel of the Lord etc.) Theme: "The sinner before the judgment seat of God." - Ev. on 22nd Sunday n. Trinit. (Matth. 18, 23 -35). Theme:
"Men as debtors to God." - Examples of b): Ep. on 23rd Sunday n. Trinit., Phil. 1, 3 -11. Theme: "The Christians at Philippi - fruitful trees of righteousness" (v. 11). - Text: Joh. 15, 8 (In this my Father is honored, that you bear much fruit and become my disciples). Theme: "Believers as fruitful branches in Christ." - Text: Matth. 5, 16 (Let your light shine before the people etc.) Theme: "The Christians as lights in this world." - Text: Ex. 33, 15 (But he said to him, "Where your face does not go, do not lead us up from there). Theme: "Jesus Christ, the best guide through the new year " (1. why Jesus Christ is the best guide, and 2. what we must do so that he becomes our guide). One could, because the topic expresses an assertion, also divide: For 1. he is omniscient and thus knows the way; 2. he is omnipotent and can protect us in all dangers; 3. he is merciful etc.
2. if the image is not in the text itself, it must at least be borrowed from
another passage of Scripture, which must then be briefly explained in the introduction. The holy scripture offers such a great abundance of tropes and metaphors that one does not need to take them from somewhere else. Here, too, the principle applies: The themes and dispositions are scriptural. As such, they are known to the diligent reader of the Bible and, because they are used by the Holy Spirit Himself, they are consecrated and sanctified. Is now that which is expressed in actual words in the text is given figuratively in another passage of Scripture, the image can serve to express the disposition, especially if this passage is used as an introduction.
Examples: Ev. on 22nd Sunday n. Trinit. (Phil. 1. 3-11). The apostle begins this epistle with the words: I thank my God as often as I remember you.... about your fellowship in the gospel from the first day until now. The prayer of thanksgiving is now Ps. 50, 14 (Offer thanks to God) called a sacrifice. Accordingly, the theme could read: "The apostle's thank-offering for the unceasing fellowship at the Gospel". - Ev. on the 10th Sunday n. Trinit. (Luc. 19, 41-48). If the words Deut. 32, 22 (The fire is started by my wrath and will b urn to the lowest hell and will consume the land with its crops and will set fire to the foundations of the mountains) were taken as the basis of the introduction, the theme could read in schematic form: " The fire of divine wrath kindled over the city of Jerusalem."
If a schematic theme is taken, then the parts must also be given and carried out in the same image. (Cf. p. 152 f.) Just look at the parables of the holy scriptures in the Old as well as in the New Testament: always the image used in them is recorded in the execution, often to the extent even in the secondary circumstances that an indisputable interpretation of them can not be given. As examples from the Old Testament may serve the parables in the 23rd Psalm and Is. 5, 1-6. In the 23rd Psalm we find the well -known glorious parable of the good shepherd. The theme or the main idea is: Because the Lord is my shepherd, theref ore I lack nothing, and this main idea is always carried out with the image of what the shepherd does to his sheep. The Lord proves Himself to be the good shepherd of His sheep because, according to
v. 2, He grants sweet rest to the weary; v. 3, refreshmen t to the weary and salvation to the
wretched; v. 4, safety and protection to the endangered; v. 5, food and drink to the hungry and thirsty, thus v. 6 (for the conclusion returns to the beginning of B. 1), everything that the neediness of the sheep demands. Therefore Luther says in his incomparable explanation of this lovely psalm: "The prophet has summarized in the first verse the opinion of the whole psalm, that whoever has the Lord for a shepherd, he will not lack anything. That is all he teaches in this psalm. But he goes on to describe it with fine words and parables, how it happens that those who are the Lord's sheep lack nothing, saying, 'He feeds me,' and so on. But he leads almost through the whole psalm (as he often does), words that mean something different, because they are. As when he thinks of the shepherd, the pasture, the green meadows, the fresh water, the stick, etc., it is good to assume that he means something different by it, as we humans are used to speak of it. (B. 39, p. 79, f.)
Is. 5, 1-6 the parable of the vineyard is given and carried out to the end in all relations. All individual designations correspond to the image of a vineyard: the location in a fat place, fencing, cleaning of stones, sinking of the noble vines, building of a tower or a guardhouse, a winepress, the expectation of grapes, bringing forth of young; the taking away of the wall, tearing down of the fence, trampling of the vineyard, leaving it desolate, that it should neither be cut nor hoed, but thistles and thorns grow on it. After thus the picture is carried out on all sides, the explanation of it follows from the 7th-25th verses. We find the same implementation of the image in the New Testament in the parable of the sower (Luc. 8, 4 -18). The seed is the word of God, the sower the preacher; the hearers on the way are the hard, completely insensitive hearts, the birds of the sky the devil with his angels; those on the rock are the unstable, the heat is the temptation, the thorns are avarice, food worries and lust of this life; the good land are those hearers who keep God's word in patience and bring forth fruit; and finally the fruits are, as v. 16 and 17 show, the confession of faith by word and deed. Furthermore, in the parable of the tares among the wheat (Matth. 13, 24-30). In this parable, the sower is the son of man, the world is the field, the children of the kingdom are the good seed, the children of wickedness are the tares, the devil is the enemy who sows them, the end of the world is the harvest, the angels are the reapers, the confessors of false doctrine and those who cause trouble are those who are gathered in bundles as tares, condemnation is the furnace of fire into which they are thrown. What a holding on to and painting of the picture down to the last detail!
According to this pattern, schematic dispositions are also to be designed and execute d. Where this does not seem feasible, or does not want to succeed, no schematic, but a disposition in actual words must be sketched; otherwise, no attractive picture but a caricature is created, and the opposite of what should be achieved is achieved. Examples: Schematic Dispositions. On the 23rd Psalm: The bliss of a shepherd under the Lord as his shepherd. This consists in the fact that him 1. lovely rest;
2. refreshment and salvation; 3. safety and protection; 4. food and drink in abundance. Isaiah
5:1-6: The Lord's judgment on his vineyard when it produces heaplings instead of grapes. This judgment comes upon the vineyard, in that the Lord 1. withdraws his gracious protection (taking away the wall, tearing up the fence v. 5); 2. abandons it to desolation v. 6 a; 3. withdraws his blessing (and will command the clouds etc. v. 6b). About the Gospel on Sunday. Sexagesimä would be after Luther's sermon over the same in the year 1533 in the house postilion after Dietrich (St. Louiser A., B. XIIIa, p. 202) the following disposition to sketch: "Four kinds of pupils of the word of God. " These are (1) those in whom the seed falls by the wayside; (2) those in whom the seed falls on a stony field; (3) those in whom the seed is choked by thorns; (4) those in whom the seed falls on a good land and bears fruit. - "The saving power of the divine word as a heavenly seed." 1. How this is unfortunately prevented in many listeners; 2. How, on the other hand, the saving power of the divine word proves itself gloriously in others. (Homil. Mag., B. 10,
p. 61 f.) - On the similitude of the tares among the wheat. "The tares among the wheat." 1. from
whence it originated; 2. how it is to be tolerated; 3. how the tares are finally separated from the wheat (loc. cit., p. 58). - On the Gospel on Sond. Septuagesimä: "The workers in the vineyard of the Lord." We put 1. how they are hired as laborers in it; 2. how they work in it, and 3. what wages they receive. In this or similar way, the image appearing in the subject must be held and carried out. Therefore, the following dispositions are inadmissible: Text: Matth. 11, 28 -30; Theme: " The School of Christ." We consider 1. the teacher; 2. the weary and burdened sick; 3. the yoke they are to take upon themselves In order to carry out the picture of the school, the parts would have to read: 1. the teacher; 2. the students; 3. the task they are to learn. - Matth. 5, 14-16; Theme:
"The Christians as lights in this world." Let us see: 1. how they became such lights; 2. what works they are to do; 3. for what purpose they are to do the same. The image is left in the 2nd and 3rd parts. These must, to remain in the picture, read: 2. by which they shine a s lights, and 3. what glorious effect is to be produced thereby. Schematic dispositions should be avoided at all in the following cases:
1. if the text does not give rise to a schematic theme at all.
If in this case a schematic theme is taken, it is imposed on the text, if the image is also found in other places of the holy scripture. For if these have no relationship or affinity with the text, it can only give the impression of artifice and vanity if the image is borrowed from them. Examples: Text: Isa. 53, 4 and 5 (Truly He bore our sickness, etc.); Basis of introduction: Klagl. Jer. 5, 13 ( The disciples had to carry millstones); Theme: " The millstones of our sins laid on the back of Jesus." This would be a very sought -after and affected image. "For this," says Rambach, "one can much more clearly imagine, "Jesum under the burden of sins," and can omit those rotomontades of the millstones." Magister
S. Dietrich, in his Cornu-Copiae Dispostionum Homil. 1689, has the following
dispositions: Ueber das Ev. am Sonnt. Rogate (Joh. 16, 23-31) "The spiritual prayer bell",
1. of the same train and ringing; 2. of the same use and effect. The subsections of the 1st
part are: a) Who is to pull the spiritual prayer bell? You, v. 23; b) To whom shall it be rung in honor of? God, the heavenly Father, b. 23; c) How shall it be pulled? In Jesus' name,
v. 23; d) When and how often shall it be pulled? Without ceasing. The short version of the
second part reads: The same benefit and effect consists in gracious hearing, v. 23 and
24. The idolatrous and superstitious papists attribute great power and effect to their
baptized bells, that they drive away the devils, calm the anguish of the heart, increase the fruits of the field, heal the sick, purify the air from pestilence, drive away hail, thunder and weather, extinguish fire and conflagration. We say that the materia l bells have no other use than to give a sign that people should come together and send themselves to devotion. But if the spiritual prayer bell is enough, it has a wonderful use. What then? The hearing." Three objections and their answers follow. - About the Ev. on Sund. Lätare (Joh. 6, 1-12): "The heart-roses-Lord Jesus." 1. his feet, v. 1, 2, 3; 2. his eyes, v. 5, Gen. 16, 13; 22, 14; 3. his mouth, which he opens: a) to tempt, v. 5; b) to command, v. 10; c) to thank, v. 11; d) to teach, b. 12, Cant. 5, 13; 4. his hands, v. 11, Jn. 3, 15. Invocavit (Matth.
4, 1-11). "The devil as a chain dog." 1. As an insolent dog (a chained dog leads high and low.). The devil makes a pass at the Son of God, v. 1 ff.); 2. as a fundamentally wicked dog. (He has a threefold attack on Jesus, v. 3 ff. The first attack was very wicked, the other even more wicked, the third most evil. Haec Climax cuivis ex textu ad oculum patet (This increase occurs to everyone from the text).... 3. as a constrained dog, v. 11 (The chain will not reach further, he must depart with shame and disgrace and crawl into his hellish dog hole).
2. when the images used in the Scriptures correspond to the view of the Oriental
peoples, but are foreign to our people. Rambach rightly remarks: "Such are many symbols from the Song of Solomon and the Revelation of John. If, for example, one wanted to present Christ as the roeder on the white horse, or the bride of Christ according to Song of Songs Sal. 1a (I resemble you, my friend, my traveling witness at Pharaoh's chariot) as a lively horse at Pharaoh's chariot, then these themes would seem unfamiliar to our ears, because we are not used to using such metaphors. One must therefore apply sound judgment even in biblical metaphors." S. Dietrich provides the following such disposition. Starting from the saying Sirach 39, 18 (Blühhet wie die Lilien und riechet wohl), he places over the Ep. am Sonnt. Rogate (Jacobi 1, 22 -27) the theme: " True Christians under the image of lilies." Consider with me of the true Christians: 1. lily-rank (Our Christians are not mere hearers, but also doers.of the Word, v. 22 ff. Just as the lilies not only have a beautiful appearance, but also give off a strong smell). 2. lily-flower. (a. The lilies blossom and grow with quite gentle tongue-like leaves. So also Christians should have gentle tongues, or as Jacobus wants in our text: keep their tongues in check, v. 26. b. Although the lilies blossom and grow long and beautifully before all other field flowers, they nevertheless bow down with their heads. So Christians should be humble, v. 26. c. The lilies stand in deep valleys, blossom and grow best there. So our Christians take care of the miserable and downcast (which the Holy Spirit Himself compares to the valleys, Is. 40, 4) the most, v. 27. d.
The lilies have silver leaves, so righteous Chri stians should make an effort to be innocent, v. 27.)
3. If such images had to be chosen, which are not in accordance with the biblical
way of speaking and simplicity. This subheading includes such images as are borrowed from works of art and obtained from profane history. Examples: Ev. on the 1st Sunday of Epiph. (Luc. 2, 41 - 52). Theme: " A bright and beautifully polished evangelical mirror for parents and children. In the brightly polished Parents can see how they should behave against their children; 2. children can see how they should behave against their parents. - Ev. on 3rd Sunday d. Adv. (Matth. 11, 2-10). Theme: "The Spiritual Order of St. John "; 1. the master of the order; 2. the signs of the order; 3. the rules of the order. "Rambach remarks on this disposition: "The author would have to talk to the congregation about the Order of St. John in a heap of profane history, which would certainly have little edification for them." In 1674, the pastor Krim. Johann Frantze held a funeral sermon in Zittau at the death of the mayor there, Anton von Kohlo, on the subject: "The image of a chamois as a draft of a good Christian. " He chose this topic because the family had a chamois in its coat of arms. In the introduction he started from Job 12, 7 (Ask the cattle, they will teach you) and then took the opportunity to present and remind us of a threefold image of true Christianity from the chamois, which are by no means the least among the animals that could serve as mute teachers for mankind: one part of the wonderful, budding Christianity, the other part of the God-pleasing Christianity, and thirdly, finally, the praiseworthy Christianity to be imitated by us. After announcing this disposition, the preacher went to the passages in the Holy Scriptures: Job 39, 1; 1.
Kings 4, 23; Ps. 104, 18 and applied them just a s thoroughly to the deceased as he interpreted them!
4. if the images are of such a nature that they are contrary to the dignity of
the divine word and preacher and can easily cause mockery and laughter among the listeners. Cf. Cap. 4, § 4, no. 2, S. 101. As much as the preacher must guard against affected, stilted dignity, both in ordinary intercourse with his congregation members and in the pulpit before his listeners, he must also take care that he preserves the dignity with which he is clothed for the sake of his sacred office, both under and in the pulpit. It touches serious Christians very unpleasantly, and he makes himself ridiculous, if he brings ridiculous, or laughable things to the pulpit. Thus all attention and devotion is lost. Thus, to give onl y a few examples,
S. Dietrich provided the following outline on 1 Corinthians 15:41-44: "It is said of the Spirit
of God: the Spirit of God floats on the water. Like a hen that sits on the nest and hatches eggs..... By such incubation, God the Holy Spirit has undoubtedly made the waters fertile, so that all kinds of fish can be created from them. We remain now with the E i and present to consider: Comparing our resurrection to an Easter egg. May the Lord grant that we may become all things to all people, and that we may also now be much edified by this popular (!) parable. Amen. Treatise. The sheer future resurrection of the dead can easily be compared to an Easter egg.
1. because of the different colors. Some Easter eggs are red, some are brown, some
are boiled in a different color. So the sun has a different clarity, the moon a different clarity, the stars a different clarity, then one star surpasses the other in clarity. The resurrection of the dead will also be different.
2. because of the round. An egg has no beginning nor end because of the round. So
our body is sown in the earth corruptible and will rise incorruptible, or immortal. We will be with the Lord always. 1 Tess. 4, 17.
3. because of the clarity . An Easter egg, before it is colored, when held aga inst the
sun, is bright and clear to look at. So our body is sown in dishonor and will rise in glory....
4. because of the strength. No matter how hard I press the two points of an Easter egg
with my two hands, I will not be able to press it in two. Thus our body is sown in weakness and will rise in strength." Rambach cites a similar schematic sermon outline. He writes: "In the innocent news, such artificial dispositions were sometimes communicated as rarities to the Saxon Zion, one of which is exceedingly well tailored about the Lord's Prayer. The introduction was Proverbs 9, 1: "Wisdom built her house and hewed seven pillars." The theme is: "The well- founded house of bread", which stands 1. on two solid cornerstones, which are the preface and the conclusion of the Lord's Prayer; 2. on seven pillars, which are the seven petitions;
on which it is further said: we find in this house of prayer God's whole court: 1. the chapel in the first petition; 2. the audience hall in the second petition; 3. The chancery in the third petition; 4. the corn-floor in the fourth; 5. the rent-chamber in the fifth; 6. the armory in the sixth; 7. the pleasure-garden in the seventh petition," Rambach adds quite correctly: "By such inventions, where one has no other purpose than to l et one's art be seen, one sins grievously against God, since his word is thereby prostituted." - In S. Dietrich the following such dispositions are found: Text: Matth, 11, 28. Theme: "Who all poor sinners as The spiritual hen Christum". We have to see: 1. the luring hen; 2. the lured chicks; 3.
the heart lure itself, (a. H ow does Jesus, the spiritual hen, lure? Come to me; b. Why does she lure you? I will refresh you; ~~~~~~~~ ΐ>μας: I will give you rest, delight you, refresh.) - Ep. on the 5th Sunday n. Trinit (1. Pet. 3, 8 -15). Theme: " The pursuit of gentleness": 1. the hunters who pursue this game; 2. the hunt or the way in which one should pursue gentleness; 3. the hunter's horn, so that we may be encouraged to pursue (a. with promise of blessing, b. 9; b. with promise of a quiet life, vv. 10. 11; c. with promise of gracious hearing, v. 12; d. with promise of gracious protection, vv. 13 ff). How far sermon taste had strayed towards the end of the 17th century! One loved to play with the schematic or emblematic way of preaching, presented theme and parts under loud co ncrete and often very drastic allegories, did not only perform them, but even hung the respective pictures painted on the pulpit. The Reformed pastor Sustmann or Sostmann at Dreiffen in the county of Lippe preached on "Christ's donkey" about our "donkey-like nature," while the Lutheran pastor and professor at Leipzig, Joh. Bened.
Carpzov II (f- 1699) consistently portrayed Christ as a craftsman in a whole year's worth of sermons. From the Gospel on the 15th Sunday of Trinity. (Matth. 6, 24-34), the words in the 25th verse had to be taken from him: Do not worry... even for the body, what you will wear, must give him cause to portray "Christ as the best clothier". From the Gospel on the 1st Sunday of Epiphany. (Luc. 2, 41-52) he portrayed Christ as a lantern maker, from the Gospel Mis. Dom. Joh. 10, 12 -16) as a well digger, from the Gospel on the Ascension Day (Marc 16, 14 -20) as a paperhanger and so on. The same pulpit nonsense was perpetrated by a preacher in Nuremberg in 1692, who every Sunday introduced a craft, e.g., on the 4th Sunday of Advent, the shoemakers (Schuhr). Adv.
the shoemakers (loosening shoe straps), on 2. Sund. n. Epiph. the innkeepers (making wine from water), on 15. Sund. n. Trinit. the beer brewers (what will we drink). Rambach rightly remarks: "Such is the nature of the schematic dispositions and such a delicate matter it is with them. It is therefore safest to remain on the path of simplicity and to say in clear words what one wants to deal with, and to leave the puppet work to the homiletic charletans, who are admired by people without understanding, but listened to with disgust and pity by those with understanding. But the decent schematic themes, which the text brings with it, or otherwise God's Word presents, are not thereby too close ly approached."
§ 8
With regard to the parts, it must be strictly ensured during the disposition that
1. the parts are really in the subject;
2. the parts exhaust the subject;
3. no part is the subject itself;
4. the parts are mutually exclusive;
5. each part is in the right position;
6. the parts are short and clear in their wording.
Note 1
As the first rule, according to which the disposition has to be directed, is annot. 2, p. 117: "The theme is to be arranged, i.e., the main points, which are united in the theme, are to be separated. If this rule is correct, which no one who understands it will doubt, it follows that the parts that are emphasized must really lie in the theme, or be contained in it. As the summary of the text's content is given in the theme, so the disposition must now result in the separation and appropriate arrangement of the same. This is so self-evident that it does not need proof. But how often this is not the case! With an arbitrariness that heroically disregards the simplest laws of thought, either related thoughts are added as parts or completely heterogeneous things are brought in, which do not touch the subject at all. In most cases, this has its reason in the fact that one has not become clear about the subject, has not bothered about the reason for division, or has not found it. Hence so many sermons that lack unity, that speak not of one but of several things that are completely different from one another, and by whic h the interest of the listeners is drawn here and there. "The logical division," writes Schott, "is, in itself, to be distinguished from the oratorical, since the former establishes the types of the genre, the latter the individual parts, into which the whole of a speech falls..... However, for reasons peculiar to the nature of speech, the speaker also generally feels himself subject to certain logical laws and norms, even if not every one of these rules always and everywhere binds the oratorical speech just as a strictly scientific one. The importance of the requirement mentioned first in tz (that the division should not contain more or less elements of division than the proposition actually contains) arises from the fact that the action is held up and deviates from the straight path to its goal if it occupies the mind of the listener with strange things and lacks coherence.
The speaker does not remain true to himself at all and betrays a lack of inner unity in his endeavors by distinguishing more or less essential points in the execution than really belong to the scope of his proposition. The spe aker does not remain true to himself at all and betrays a lack of inner unity of his aspirations by distinguishing more or less essential points in the execution itself than really belong to the scope of the stated proposition. Not infrequently, the fault lies in the faulty expression of the proposition. If the purpose of the speech entails that the subject of the lecture is not exhausted on all sides, this can already be implied in the expression of the subject."....
Dispositions that suffer from this deficiency, namely that the parts are not in the subject, are the following: "Text: Marc. 16, 14 -20. Theme: "The high value of a charitable existence." Parts: 1. Which existence deserves the name of a charitable one? 2. we determine the value of it; 3. we derive some consequences for our behavior from the magnitude of this value. The wording of the theme announces a statement or proof of what high value a non -profit existence has; but instead, in the first part, it is stated which existence can be called a non-profit; in the second, the reasons are given why it is such (a, because of the purposes it promotes; b, because of the consequences it has for the world;
c, because of the disadvantages it brings to ourselves), and in the third, the obligations are deduced that result from the high value, etc. Do we know, after this elaboration, what the high value of a charitable existence consists in? Not at all, for the author has not tre ated his subject at all; none of the three parts really lies in the subject. The 1st part belongs in the introduction and the 2nd as well as the 3rd lie far apart. Text: Matth. 25, 1-13. Theme: "That we as Christians must be prepared for everything that we might encounter. Parts: 1. What does it mean to be prepared for everything we might encounter? 2. 2) Why do we as Christians have to provide for such preparation? 3.
how we should give ourselves this preparation? Note that the subject is an assertion, the reason for the conclusion is therefore evidence. But neither the 1st nor the 3rd part brings a proof and therefore does not lie in the subject at all. This can only apply to the 2nd part, whose subparts should have been given as main parts, namely 1. beca use the demands of Jesus and his apostles bind us to it; 2. prudence and our condition on earth make it indispensable; 3. our virtue obliges us to it. Text: Matth. 11, 16-19. Theme: "Do not master God's word." We see: 1. where does it come from? 2. how doe s it happen? where does it lead to? This topic is a warning for which the reasons should be given in the parts. Instead of them, however, we are taught about the whence, how and whither. The subdivisions of the 3rd part should have formed the main parts, namely: 1. because then the intentions of the merciful God cannot come to fulfillment in you; 2. because it leads you to eternal ruin. The subject is too narrow for the given parts and should have read: " Mastering the divine word.
Compare the dispositions given on page 137: "Why do even sensible men so easily go astray from their reconciliation through Christ?" and "How the gout -ridden man came to the Lord Christ?" - "The deep fall of the apostle Peter. " 1. how far he fell; 2. how he rose again from his fall. The subject only talks about the fall of Peter!
Note 2
As great as the number of such dispositions is, whose parts do not lie in the theme, but are brought here arbitrarily, still many more suffer from the other error, that the parts do not exhaust the theme, i.e., have fewer parts than lie in the theme. When the de mand is made that the parts must exhaust the theme, it is not said "that everything possible should be included in a sermon that can be said about a main idea, but that in the main proposition there must not be equally important elements of division as tho se mentioned. The theme must be broken down into its essential main constituent parts: so many main constituent parts, so many parts. To the "accuracy" that Rambach demands of a disposition, he counts: "If it has neither more nor fewer parts than lie in the text, or than the matter presents, when it is divided with circumspection," and gives the following examples: "If, for example, in the Gospel on the 2nd Sunday after Epiph. If, for example, in the Gospel on the 2nd Sunday after Epiphany, one were to present: "The first miraculous work of Christ", 1. how it was brought about, vv. 1-5; 2.
how it happened, vv. 6-8; 3. what followed, vv. 9-11, this division would be adequate, because it would exhaust the entire content of the text and would have no more and no less parts than the text presents. On the other hand, it would be an inadequate division if one were to present:
1. how the miraculous work happened; 2. how it was revealed; for here there are too few
parts. So it is also an inadequate division, if it ha s more parts than the whole thing requires. As if I were to present from this gospel: 1. the time when this miraculous work happened; 2. the place where it happened; 3. the manner in which it happened; 4. that this was the first miraculous work; for the parts time and place are not main parts, and the fourth part likewise does not belong in the partition, but can be contributed in the explanation. So this was an inadequate division, since in a tract that has the title: Postillen-Post, the text Joh. 3, 16 wa s divided: 1. of the love of God; 2. of the world; 3. of the mission. of the Son of God into the world; 4. of faith; 5. of eternal life. This is sand without lime, these parts do not belong together and none flows from the other." - If the parts do not exhaust the subject, this is usually because either the subject is too broad or indeterminate, or the division itself is wrong. If the topic is too general, not defined enough, then the material contained in it is too rich to be treated exhaustively in one sermon, and one helps oneself by arbitrarily omitting what the brevity of the time allotted to a sermon does not permit to be treated. Many a preacher then says: "Fo r the sake of brevity of time, we will only consider the following points today. "Thus," Grotefend remarks, "a quid pro quo is given, without the speaker himself being able to give an account of why he has said just this and not something else.
Examples: T ext: Marc. 15, 1 -19. Theme: " Our suffering Savior on His path of suffering." 1. before the spiritual court; 2. before the temporal court; 3. in the judgment house At first glance, it is obvious that these parts do not exhaust the theme, because the suffering of the Savior began with his walk over the Kidron and ended only on Golgotha with his death. The subject is so wide that it cannot be exhausted in one sermon, and so a quid pro quo is given. According to the parts it should have read: "The suffering of the Savior in human judgment, or before his human judges. - Text: 1 Kings 19:4, " Of the longing of the faithful for their end. " To this longing they are moved: 1. the distress and misery of this life; 2. the promised eternal rest in the Lord. The words, "To this longing they are moved," indicate how the subject should have been more closely defined, namely, "What moves believers to long for their end?" For the parts show that only the reasons or causes of this longing should be treated.- Ep. on the 2nd Sunday a. Trinit. (1 John 3:13 - 18). Theme: "By what can a Christian test whether his faith is right?" 1. by how he relates to the world; 2. by how he relates to the brethren. Why not also: 3. by how he stands with God? The subject would only be exhausted in this way. This third part, however, is not in the text, but that is why the topic is too broad and not strictly in accordance with the text.
It should read: "The relationship of the Christian to his fellow men, a sign whether his faith is of the right kind? 1. the relationship to the world; 2. the relationship to his brothers. The reason that the subject is not exhausted lies not in the too great breadth of the subject, but in the incorrect division itself, when parts are coordinated that should be subordinated. In this case, the disposition results in too many parts, which is why it must be broken off before they are all presented. This also creates a gap in the treatment of the subject, the sermon, which is easily noticed, and the listener remains unsatisfied. The sermon presents itself not as a whole, but as a piece of the whole. Completeness, or exhaustive treatment of the subject, is one of the most necessary qualities a sermon must have. The preacher is obliged to give this, and the listener is entitled to receive it.
Examples: J. Ph. Fresenius wrote about the epistle on the 2nd Sunday of Epiph. (Rom. 12, 7-16) on the basis of the words in the 11th verse the topic: " The warning of the apostle Paul against sluggishness " and as sources or causes of sluggishness he gave: 1. sluggishness of temperament; 2. weakness of body; 3. decrepitude of old age; 4. Poor progress in food; 5. lust; 6. arrogance; 7. misuse of wealth; 8. forwardness in other people's dealings; 9. imagination, as if work were too hard; 10. impropriety in business; 11. incorrect conception of Christianity an d of trust in God. To coordinate these eleven causes of sluggishness, i.e., to place them next to each other as main parts, would be an absurdity in more than one respect. Fresenius therefore reduces them to two higher or more general classes and thus gain s only two main parts, namely, 1. natural causes (a. sluggishness of temperament; b. weakness of body; c. decrepitude of old age); and 2. (2) other causes (a.
poor progress in food; b. lust; c. arrogance, etc.). - J. J. Rambach proceeded in the same way, in that he drafted the disposition on the same ep.: " The Christian's diligence in good works,"
1. in such business as belongs to a certain office and profession (vv. 7 -8); 2. in such as is to
be exercised in daily intercourse with others (vv. 9 -16). - Grotefend gives the following example, writing: The subject: "the advantages of the good name" can very easily seem hardly exhaustible, if one divides it incorrectly. Apart from the fact that this main sentence in such a form, in which it leads to mere prudence and eudaemonism, is not suitable for a Christian sermon, the previous remark can nevertheless be made clear with this example. The advantages of the good name can be exhausted in the classification, if one tries to bring these advantages under certain classes, and then they can be: a. Advantages within the person, as a certain self-confidence, an increased motivation not to let the acquired good name sink, b. Advantages in the external life of the person, as the trust of other people, etc.
However, if you want to list the advantages immediately, you will get lost and will not be able to take all your parts with you. FOR EXAMPLE:
1. increased self-confidence.
2. increased drive to assert its name.
3. strength to some charitable undertakings.
4. other people's trust in us.
5. easier effectiveness on others, etc., almost without end.
Very easily it will be noticed that 3. is a subdivision of 1., and 2. and 5. are subdivisions of 4. This grouping of the subsections into main parts is not so difficult, if one only pays attention to which ones are related to each other. These are combined into a main part if the order in which they are given in the text is also changed. If, for example, admonitions and warnings are mixed together in a text, the admonitions must be placed in one main part and the warnings in another. Or, if a text contains duties toward God and duties toward one's neighbor, the duties toward God, as related and different parts from the duties toward one's neighbor, must be placed in one main part and the latter in another main part.
Example (from M. Phil. Dav. Burk's Gospel Finger Pointing). Ev. on the 4th Sunday
n. Trinit. (Luc. 6, 30-12). The question is asked, "Who is the very best teacher?" Answer:
a) Who accustoms me to mercy. V. 36. b) Who points me to the Father. V. 36. c) Who saves me from judgment and condemnation. V. 37. d) Who comforts me with forgiveness of sins in due season and order, v. 37. e) He who is not concerned with taking, but with giving most abundantly. V. 38. f) Who is not blind, but sees, yes, all-seeing. V. 39. g) The one who gives his disciples the most perfect and blameless pattern. V. 40. h) The one who makes me capable and skilled for my own and my neighbor's betterment. V. 41. i) The one who leads me from hypocrisy to righteous sincerity before God and man.
V. 42.
k) He who teaches me right order in all things, what I should do first to myself and then to others. V. 42. These 10 points can be subsumed under two main parts, so that the answer to the question posed in the topic could be: The one who 1. through justification brought me to the sonship of God Leads; b, c, d, e, f; 2. Instructs in sanctification to a godly walk; a) by his teaching, b) his example, c) by sharing powers a, g, h, i, k, (f). -
Note 3
The third requirement, that no part may be the theme itself, has the proof of its correctness in itself, for disposition means: to set the theme apart, to divide it, but not to present the whole again as a part. As the theme represents unity, so dispositio n, understood in the concrete and narrower sense, represents the multiplicity or diversity of the theme; consequently, unity, or the whole, cannot be a part. As self-evident as this is, so often is this very thing lacking; for it is not easy to find a collection of sermon outlines, sermons and speeches in which this error is not to be found. From the large number of "dispositions" afflicted with this error (which, for the sake of this error, they really are not), we will let only a few examples follow:
Text: Matth. 5, 16. 18. Theme: "The fruit of righteousness." 1. righteousness; 2. the fruit of righteousness (Burk. E. Fing., p. 136). - Text: Matth. 6, 19-34. Theme: "The most gentle service when serving the will of God." 1. the service of God is gentle; 2. the service of mammon is laborious and burdensome; 3. this and that cannot stand together. (Ibid. p. 146.) The 1st part is the subject itself, parts 2 and 3 are not in the subject. Text: Jn 20:19-31 Theme: "The church at war is a kingdom of peace"; 1. the c hurch of Christ on earth is a church at war, but it is still a kingdom of peace. Ev. on Sund. Quasimodog. (John 20:19-23). Theme: "The peace of God a fruit of the resurrection of Christ"; 1. wherein the peace of God consists; 2. that it is a fruit of the resurrection of Christ.
Ep. on sund. Jubilate (1 Pet. 2, 11-20). Theme: "That true Christians, precisely because they consider themselves strangers and pilgrims in the world, prove to be good citizens"; 1. that all true Christians consider themselves strangers and pilgrims in the world; 2. how they prove to be good citizens in the world precisely because of this. In the last three topics an assertion is pronounced. Therefore, the proof for the same should have been provided in the parts; see p. 150 0. Thus, however, no disposition, but a cutting of the theme into two halves, as with a cubit of stuff, has taken place. With the same right, the following "dispositions" could be justified: Theme: "The adultery"; 1. the marriage; 2. the break.
theme: "Der Judasverrath"; 1. the Judas; 2. the betrayal. Cf. the citation from Herder on pp. 127 and 128. - Logic dictates the order of the above 'dispositions', that the so-called 1st part is treated in the introduction and the subsections of the 2nd part as main parts. Thus, subject: "The Church at War a Kingdom of Peace"; Introduction: Proof that the Christian Church on earth is a church at war, but (transition) it is nevertheless a Kingdom of Peace, as wonderful as that may sound. Let this be the object of our consideration: "The contending church a kingdom of peace"; for 1. its king is the Prince of Peace; 2. he greets them with his greeting of peace; 3. he makes them messengers of his peace. Thus the proper progress in the development or train of thought takes place, while b y the above dissection it is arrested, the attention of the hearer is diverted from the main thing by the statement that the Christian church is a contending one, and directed to that which the subject presupposes. The topic leads him to expect only the proof that the Christian church is a kingdom of peace, instead of which he must first be taught at length that it is a kingdom of strife. By the way, the first part is not in the text at all, but is only based on the contrast.
Note 4
As the main parts are c ontained in the theme, so the subsections must be contained in the main parts. Only if this is observed, a logical and purposeful arrangement of the whole sermon material takes place through the disposition, that simple arrangement arises, which is of such great importance for the preacher as well as for the listeners, because the sermon becomes clear, transparent and easy to remember. Main sections and subsections are therefore to be strictly separated, and may not be mixed with one another. If the latter is done, the parts do not exclude each other, since one or the other subdivision is contained in the main part, and if it is now treated again as a special main part, a tautology inevitably arises, which not only hinders progress in the treatise, but must also cause confusion. "Subordinate members," Grotefend remarks, "give subdivisions and not main parts. True and correct as this rule is, it is to be admired that it is so often violated; for one cannot easily go through a collection of sermons in which one does not discover such errors.
This experience is proof that the divisions are only too lightly made and not properly examined." And Quenstedt: "With all diligence, those who love a multiplicity of parts should also beware of combining the indirect parts or the subdivisions with the immediate parts. or main parts, and thus confound the subdivision with the division. It is safest to delineate the text with a simple and characteristic division when preparing the sermon." Likewise, Rambach says that a division is only accurate "when one part is really distinguished from the other, so that one is not already virtualiter in the other. E.g.: when one on Sonnt. Miser. Domini: " The blessedness of Christ's sheep "; 1.
that they have it good; 2. how good they have it, the other part is already in the first. Grotefend gives the following as an example of a disposition afflicted with this error: Subject: " The dissolution of war "; 1. it is possible; 2. it is necessary; 3. it is glorious, and adds: "Obviously, however, the last link is not coordinated, but subordinated; for the glory (beneficence) of the dissolution of war is a reason for its necessity, because there can be talk only of a moral and not of a physical necessity." Other examples: Ev. on the Day of Pentecost. (Joh. 14, 23 -31). Theme: "The Holy Spirit - a gift; 1. a free gift; 2. a glorious gift. If the question is asked why the Holy Spirit is a glorious gift, one of the answers might be that it is a free gift, i.e. given without any merit of our own. That it is a free gift is therefore a reason why it is a glorious gift, and for this very reason the two parts are not mutually exclusive, but the second is already contained in the first. - Text: Joh. 3, 16. Theme: "The greatness of God's love." We will recognize the greatness to some extent when we consider:
that God loved the world; how God loved the world. With the "that", however, as Rambach said in the citation given earlier, the "how" is already given. - Ep. on Sonnt. Miser. Domini (1 Pet. 2, 21 -25). Theme: " Christ in his suffering has left us an example to follow"; 1. that Christ in his suffering has left us an example; 2. what this example is like; 3. why we should follow the example Christ has left us. Apart from other things, 1. and 2. are not coordinated parts. Finally, Rambach's remark may find a pl ace here, which reads: "Finally, the following divisions are also not accurate, if one wanted to deal with the Easter feast "Of the Resurrection of Christ", namely 1. before: Christ; 2. of the resurrection of Christ; for then I would have to treat in the f irst part the article of Christ, and in the other part the article of his resurrection, but that would not be accurate. Or, if I wanted to treat "Of the Omniscience God" and show 1. that there is a God; 2. that this God is omniscient. This would not be an accurate division either, because the question of God's existence does not belong to the partition.
Note 5
The fact that each part must be given the right position has already been discussed in detail in § 1, Annotation. 2, pp. 117 -123. We therefore only refer to Rambach's words: "If one wants to observe the natural order in the division, then one must often not observe the order of the words of the text. As much as possible, one must observe the order of the text, because it is bad, especially in longer texts, if a piece is torn out of the beginning, from the end, or from the middle. And yet, this order cannot always be maintained. For example, Matth. 5, 3 Christ says: "Blessed are the poor in spirit, for theirs is the kingdom of heaven. If I want to dispose of this text, I would not have to consider 1. the blessedness, because the word blessed precedes it; 2. the person who is granted it; but it is better to follow the natural order and consider: 1. the persons whom Jesus calls blessed; 2. the blessedness which he assigns to them." And in another place: "The disposition must be well ordered, which happens when the parts naturally follow one another; what therefore is first in nature must also be first in division. I must therefore speak of the subject rather than of the properties of the subject, of the causes rather than of the effects. The epistle on the 20th Sunday n.
Trinit. Ephes. 6 deals with overcoming spiritual enemies, where the following can be considered: 1. the enemies; 2. the weapons to be used against them; 3. the victory obtained through the use of the weapons. This is the natural order in which the parts follow one another. For what a disorderly disposition it would be if I wanted to introduce:
1. the conquest; 2. the weapons with which it is done; 3. the enemies that are to be
overcome. That would mean harnessing the horses behind the chariot; for I must necessarily first recognize the nature of the enemies before I can judge of the nature of the weapons."
Note 6
What has been said in Cap. 4, §.4, Note 2, p. 98-101 and Note 3, p. 102 about the form of the theme, namely that it must be clear and short, the same applies to the parts into which the theme is divided: they must be short and clear in their wording. As far as the brevity of the parts is concerned, every superfluous word is to be avoided. The shorter the wording, the better, except that the bre vity must not be at the expense of clarity and must not be artificial. For the parts are given alongside the subject, so that the hearers may remember them and have a guide to the sermon by them; but this is impossible if they are given in long sentences, or even periods, which the hearers cannot retain. Cf. Cap. 4, p. 78 f.
Examples: Ev. on the 5th Sunday n. Trinit. (Luc. 5, 1-11). Theme: "The blessing of God in the outward work of the profession ". 1. How one is to attack that one can obtain such a blessing of God in the outward work of one's profession; 2. What one is to take into account so that one does not lose it again through one's own fault, but can constantly enjoy the influx of it. The pa rts can be given much more briefly: 1. how to obtain this blessing; 2. how to preserve it. Ev. on the 9th Sunday n. Trinit. (Luc. 16, 1 -12). Theme: "How the Lord Jesus counsels us according to His heart." 1. It is not enough for him that he is our good friend, but he wants us to make friends of others of his fellow men; 2. Because we have nothing in our wealth to make good friends of other children of light, he gives it to us from his wealth and allows us to use it for our benefit; 3. All this is not for a temporal interest, but for eternal lodgings.
Ev. on 10th Sunday n. Trinit. (Luc. 19, 41 -48). Theme: "The strange tears of Jesus, the right comforter of the oppressed, who do not recognize the time of their visitation. 1. those are much better off who recognize the time of their visitation even at the last reminder, than those who always live safely there; 2. those are better off than both, who do not even let it wait so long, but meet the tears of Jesus with heartfelt tears of repentance. How many listeners are in the staude to remember and retain these parts! It should be noted here that the number of parts should not be too large. Carpzov writes: "No more and no less parts are to be sought than are set by the Holy Spirit," and Quenstedt: "If one gives the partition of the sermon with very few emphatic, free-flowing and clear, and indeed German words, this contributes not a little to awakening the attention of the listeners, and the memory of unlearned people is helped by it."
It is in the nature of things that no generally valid rule can be given for how many parts the sermons must have, except the one just given by Carpzov. It cannot be said: Every sermon must have two, or three, or four parts, but the number of parts is determined by the text and the subject in each case. (S. C. 5, 5, note p. 157 ff); in general, however, no more than two, three, or at most four parts should be necessary to treat the subject exhaustively, if only what has been said in note -2, p. 182 ff. is observed. To make more than three parts, says Rambach, "must be done very rarely and not without compelling necessity, for what can be done with a little, need not be done by much."
Examples of dispositions that contain too many parts: Ev. on the 10th Sunday
n. Trinit. (Luc. 19, 41-48). Theme: "Loving revival from the heart of the Lord Jesus to
our heart to accept His grace."
1. The Lord draws near to you: draw near to him also once;
2. He looks at you movingly: turn your eyes also to him;
3. He weeps over you: also begin to weep over yourself;
4. He speaks to you: when will you also speak a word to him?
5. He calls you to consider your time of grace: will you not follow him? You too?
6. He proclaims judgment to the despisers: kiss the son so that he will not be
angry etc. Ps. 2, 12;
7. he makes an effort to clean up: make an effort to clean up what is no good.
Text: 1 Timot h. 1, 15 -17. Theme: " The Commandments of Grace in the New Testament."
1. You shall be saved by Jesus, who came into the world too dear to you;
2. You shall certainly believe it and not doubt that you are already saved;
3. You shall accept it anew every day with all eagerness and joy;
4. You shall recognize and confess yourself as the foremost sinner and yet
have mercy;
5. With the mercy that has been done to you, you shall become a pattern for
others to whom the same shall be done for eternal life;
6. You shall wait in faith not only for a long life, but for an eternal life;
7. You shall give honor and glory to the name of the Lord your God for it;
8. You shall begin now and continue into eternity, sanctifying time and eternity
with it;
9. You shall seal all this, this faith, this confession, this praise and thanksgiving
as a true testimony with Amen;
10. Thou shalt not desire any other way to salvation, or any other enjoyment of
salvation, than in Christ Jesus. How does a sermon with so many main parts go on and on, and what an imposition on the listener to keep these parts! But even Fresenius has such many- sided dispositions. The disposition of the epistle on the 3rd Sunday of the Advent has 7, that of the epistle on the 3rd Sunday of the Advent 7. Adv. has 7, the one about the Ep. on Sund. Oculi 8, and that on the Ep. on Sonnt. Sept. even 9 main parts. Finally, clarity of expression is a necessary q uality of the parts. Therefore, in the wording of the parts, one must use such words that are suitable to produce in the listeners the concepts that the preacher wants to awaken in them. He wants to bring them to a clear understanding and conviction of the subject matter to be discussed and must therefore also use clear and generally understandable words.
If, therefore, figurative expressions are permissible in the parts only in certain cases, then all obscure, enigmatic, ambiguous, all foreign, Latin, etc. expressions must be considered reprehensible. It was a bad habit to announce theme and parts in Latin and German, as the taste of the time once brought with it. Examples: Ev. on sund. Trinit. (Joh. 3, 1 -15). Theme: "Christ's Conversation with Nicodemus"; therein 1. Nicodemus addresses Christ: I am your servant, instruct me;' 2. Christ answers: 'I will instruct thee and show thee the way which thou shalt walk.' Why not briefly and clearly: we look 1. to the studious disciple; 2. to the divine Teacher. - Ev. on sund. Rem. (Matth. 15, 21 -28). Theme: "The song of lamentation and joy of the Canaanite woman "; as she sings it 1. in the sorrowful or low bass: Aus tiefer Noth ich schrei zu dir;' 2. in the joyful and high descant: "Now give thanks to God.
Ev. on 24th Sunday n. Trinit. (Matth. 9, 18 -26). Theme: " How did the Lord Jesus behave against the pipers and the tumult of the people?" 1. he by no means went too kindly, but met it roughly; 2. he took the sight of it exactly, but with unwillingness; 3. he offered i t to them instantly. - These parts also certainly lack clarity of expression. Rambach writes about the use of Latin words in the theme and in the parts: "The parts with the theme are written in the same language in which the entire sermon is preached. Because in former times the public services in the papacy were mostly celebrated in Latin, the old theologians of our church also kept it for some time that they expressed the themes and parts in Latin, which also others have subsequently imitated out of perverse devotion.
The question is: what to make of it? Answer: Nothing.... If one wanted to say that it could sometimes be expressed more briefly and emphatically in the Latin language, then this could finally serve as an excuse, if this happens very rarely (and as Rambach presupposes: "if there were various learned men among the listener s who understood the Latin language"); however, whoever is quite proficient in the German language, as every German preacher should be, will be able to express his thoughts just as well in it as in the Latin language". Even if this bad habit is no longer to be found in our church today, the above words of Rambach concerning the use of all learned words not understood by the common people and the quotation of the basic text in the sermons should be taken into account. As an example, Rambach cites the disposition on the Ev. on Sonnt. Laetare (Joh. 6, 1 -15): "The miraculous feeding of the Lord Jesus"; here it is to be noted: 1. consilii inopia, the greatness of need; 2. edulii copia, the abundance of bread.
§ 9
In a well-ordered sermon, not only is the subject to be broken down into its main parts, but these also usually require a further breakdown into subdivisions.
Note 1
The disposition is twofold, a general and a special one. The former consists in dividing the theme into its main parts, which has been dealt with in detail in the preceding paragraphs; the latter, the so -called subdivision, is done by dividing the main parts again into smaller parts, as many as are contained in each main part. In this way, the sermon is formed into a whole that is well ordered in all parts. Grotefend writes about this: "If subdivisions become necessary in a division, as is usually the case, then the same rules of coordination and the same reason for division apply. However, one must not go too far with all these subdivisions, for the main purpose of them is to make the truths in a The aim is, on the one hand, to present them to the listener's memory in a way that makes them more retainable and easier for him to grasp; on the other hand, the order in which they are presented in succession helps to illuminate and support one truth over another..... A logically correct division facilitates the work, the overview, and the penetration immensely; it secures against unnecessary and adverse repetitions; it is itself the source of a quite pleasant wealth of thoughts, in that one thought brin gs about the other; and even the diction must win thereby, if everything is in the right place. It is true that if one wanted to dissect the speeches of Cicero, one would find significant violations of these rules, and some would believe that for this very reason these trifles, as some would see them, would not be so necessary. But Cicero has made these deficiencies, if not replaced, less palpable by quite different merits, and a certain breadth, which is peculiar to him, he would have avoided by a more correct and careful division." The disposition of the main parts into subdivisions must therefore likewise not be done arbitrarily, but must be made according to the same fundamentum dividendi as that of the theme, because otherwise extraneous things not belonging to the matter are brought into the execution and the sermon does not become a unified whole.
Examples: Ep. on 2nd Sunday d. Adv. (Romans 15:4-13). Theme: "The Complete Hope of Believers."
1. who works them in us:
a) God at all; b) especially the holy spirit.
2. among whom it is found. In those who are filled: a) With faith;
b) with peace; c) with pleasure; d) with sincerity in the whole change.
3. what it actually consists of:
a) what hope is, without looking at its stages; b) how it differs from other spiritual forces; c) what properties it must have in itself if it is to become complete. d) what it will be like when it becomes complete. Ep. on Christmas Day. (Tit. 2, 11-14). Theme: "The glorious grace of God which has appeared to men through Christ." It is glorious:
1. in their nature and properties:
A. in their nature;
B. in its properties; it is:
a) a shining grace; b) a saving grace; c) a general grace.
2. in the excellent effects it produces in us:
A. she chastises us, or pulls us like children;
B. It teaches us to deny the ungodly nature and worldly lusts;
C. it makes us chaste, righteous and godly in this world;
D. it brings us to the point that our whole life is nothing but a waiting for the
future of Jesus Christ. In order to show how strictly logical these subdivisions are designed, it is sufficient to point out that if the second main part of this disposition were taken as the subject and the subdivisions as main parts, an error-free disposition would exist. The subject would have to read: "The excellent effects which the glorious grace that appeared in Christ to all men accomplishes in us. That this grace has appeared in Christ to all men would be briefly shown in the introduction, and the main parts would read: These excellent effects consist in the fact that they give us:
1. to discipline, or to educate us like children;
2. teaches us to deny the ungodly nature and worldly lust ;
3. Enabling us to live chastely, righteously and godly in this world;
4. Makes our whole life in this world a waiting for the future of Jesus Christ.
Epistle on the 1st day of Pentecost. (Acts 2:1-13). Theme: "The traces of divine wisdom in the outpouring of the Holy Spirit." You can find them if you look:
1. to the place where the outpouring of the Holy Spirit took place. It was:
A. the city of Jerusalem;
B. the temple.
2. on the time when they happen:
A. not long after the deepest humiliation of Christ;
B. on the holy feast of Pentecost.
3. on the persons about whom they happened. They were:
A. Galilean;
B. unlearned people;
C. of low origin, poor and miserable. These were made in one day the most
learned people, the greatest heroes and prodigies.
4. on the way they happen.
A. In allegories and figures:
a) a roar happened quickly; b) a mighty wind filled the house; c) fiery, divided tongues were seen above the apostles.
B. With extraordinary effects in the apostles:
a) they became full of the Holy Spirit; b) they spoke with other tongues.
5. the spectators who have been there. It was wisdom:
A. that God has poured out his Spirit not in secret but in the presence of so
many witnesses;
B. that God brought so many spectators;
C. that he brought them together from all kinds of languages;
D. that he brought them from all kinds of countries;
E. that he also let even mockers watch and listen.
It can be seen at once that in this disposition the circumstances form the reason for the division and that this is recorded in detail and thus the division is carried out. There is not a single part in the whole draft that is not contained in the theme, in which the traces of divine wisdom cannot be proven; indeed, none of the given circumstances could be omitted without violating the rule that the theme must be exhausted. And each of the five main parts can be formed with its subsections to a disposition, against whose logical correctness no objection could be made.
Note 2
Although in most cases, however, a disposition not only of the theme into its main parts, but also of the main parts into subdivisions must take place, yes, if the text requires it, the subdivisions must also be separated again, as the last of the dispositions listed shows, one must not go too far in this, but note: " Divisio sit nee nimia, nec nulla, medio tutissimus ibis," i.e.: "Divide neither too much nor too little, but keep to the golden middle road. i.: Divide neither too much nor too little, but keep the golden middle road. "To be avoided," says Quenstedt, "is a fragmented division, which rather breaks up the theme into parts and chunks than into links. For an accumulation of parts and too many divisions and subdivisions make a matter, even one that is clear in its nature, dark, and weigh down and confuse the mind and memory of both the preacher and the listener. When a many-membered partition and a long series of parts are enumerated, the listeners get a fright and the eagerness to hear becomes slack for fear of the breadth. This subtle division of the parts into ever new parts and parts also causes the preacher himself to get confused. What If it is divided too much, it crumbles into dust, as Seneca judges. The apostle 1. Timoth.
2, 15 demands the όρ^οτομία, "that a preacher rightly divide the word of truth," as the blessed Luther translated it, "but not at all too small verpitzle und verschnitzle." Grotefend remarks: "But there is.....nothing is more repugnant and inappropriate to true eloquence than a lecture fragmented and chopped up by too many divisions." "Ex incomprehensibili pravitate arenae funis offici non potest," is the Latin saying; in German, "You can't make a rope out of Heckerling." "Sometimes," writes Rambach at last, "the thing is that a subdivision comprehends some more specific and subordinate parts among itself; but one must not make too many subdivisions and divide, subdivide and sub -subdivide ad infinitum, otherwise the memory of the listeners will be overwhelmed and the sermon cut up into too many small pieces. FOR EXAMPLE: On the 4th Sunday of Advent. Adv. one could present: " The Testimony of John" 1. of himself; 2. of Christ. If we look at the first part, he reports 1. what he is not; 2. what he is. In the first part, what he is not, we have to notice: a) the threefold question of the high council, b) the threefold answer of John. In the first question, "Are you Christ?" we note a) the reason from which it flowed, d) the content of it. The reason from which it flowed was partly on the side of the scribes, partly on the side of John. On the part of the scribes the reason lay first in their darkened understanding and afterwards in their wrong will. If one were to begin and continue in this way, such a sermon would become a thin skeleton. One must keep moderation in all things."
In most cases, it will be sufficient if the main parts are divided into subsec tions. And it will prove more useful for the elaboration of the sermon, if one makes shorter notes on these subsections, how they are to be developed and executed, than if one continues with the disposition. In this way, one retains more freedom in the execution, and this will succeed better than if one has a skeleton-like disposition worked out to the smallest detail before one, whereby the sermon easily takes on the form of a calculating example.
Note 3
Finally, in the case of the subsections, care must be taken that the entire division and arrangement is as symmetrical as possible, i.e. that the main sections are divided into an equal number of subsections and arranged in such a way that those of one section correspond to those of the other main section( s). This makes the whole arrangement harmonious, clear and easy to understand. retains. We will let Schott speak about this, who writes: "The symmetry of the arrangement consists in the fact that the individual main and subsections do not differ from each other by too conspicuous brevity or length, that the main sections, as much as possible, are divided into an equal number of subordinate points, and that the subsections of the various main secti ons correspond to each other by their position and sequence and mutual inner relationship. However, if the natural relationship of the main ideas presents such evenness to the speaker of its own accord, or at least easily induces it, it contributes not a l ittle to the speech announcing itself as a harmonious whole, and not infrequently facilitates the overview and the retention of the individual points.... It can be united with the material of spiritual eloquence far more easily than with the material which the political and judicial orators of old worked on. It takes place more easily in synthetic sermons than in analytic -synthetic ones: least of all in free homilies. But it must not be forgotten that there are more essential perfections of speech than this symmetry: just as, in general, the division of each main part into several subdivisa (which cannot always be founded in the nature of the thing) may by no means be regarded as an absolutely valid norm binding the orator in every lecture."
As an example of such a symmetrically arranged disposition can serve the one by Fresenius on the epistle on the 7th Sunday n. Trinit. (Rom. 6, 19 -23) may serve. Theme: "Sin service as a pattern of how we should serve God."
1. how the worship service must be set up according to this pattern.
A. The Pattern. The sin service is:
(a) voluntary; (b) wholly and generally; (c) persistently and increasingly.
B. The establishment of the worship service according to this pattern. The
service shall be: (a) voluntary; b) whole and general; c) persistent and increasing. 2 A reason why worship should be arranged according to this pattern of sin worship. This lies in the different nature of the sin service and the worship service. Paul describes:
A. The sin service,
a) as a miserable servitude; b) as a miserable freedom; c) as a service that bears shameful and harmful fruit.
B. Worship, a) as a noble freedom; b) as a noble bondage; c) as a service that
bears glorious fruit. In this design, not only does each main part have two subsections, but each of these subsections is again divided into three parts, and finally the position of these parts is such that they correspond completely.
§ 10
In order to prevent monotony, it is advisable to let alternation occur in the dispositions. This alternation can be brought about in various ways by the analytical, synthetic and schematic method, by different consideration of the text, and finally by expansion or restriction of the text.
Note 1
Palmer writes quite correctly with regard to this alternation in disposition: "It is in the nature of all speech, as a free movement of thought, and of the sermon in particular, since it has the whole fullness of Christian truth as its basis and content, that the content of one and the same text, whose parts are therefore always the same in number and content, can nevertheless be brought under a unity in various ways, depending on how these parts are placed against each other, and depending on how they act on the mind during meditation, are received and processed by it. If, therefore, the demand results from the foregoing that the disposition of the sermon must be essentially one with that of the text, the latitude thus included is still wide enough, as is shown in fact by the fact that not only by different preachers who are equally faithful to the text, but even by one and the same preacher, when he repeatedly preaches on a text, the whole text and the text itself can always be treated anew. This freedom is already founded in the fact that a single but essential part of the text is often emphasized and the rest is considered from it; for even if this rest comes to light completely each time, it is still new each time, because it always starts from a different point. This alternation of axes serves to prevent monotony and the listeners' weariness with it. Just as a tasty dish, no matter how good it may be, is no longer tasty if it is prepared in the same way over and over again on the If a sermon, even if it contains God's word purely and loudly, without falsifying human additions, no longer appeals to the listener, if there is no variety in its form, the order of its content, the understanding of the manifold points of view given in the text. Then they would not need a preacher, but only a sermon postilla, since this would tell them the same thing just as w ell as the preacher who always stays on the same lyre. This alternation then also serves the purpose and is therefore absolutely necessary to promote the listeners' knowledge. How many points of view are offered, for example, by the story of the king; what a wealth of important truths are contained in it! If this story, which is so simple, is understood from this point of view and from that point of view, and if this point of view is placed in the center of the contemplation, then the congregation will come to a new, and consequently more all-round recognition of the abundance of truths contained in it. This alternation can be either verbal or real. About the former, already Cap. 4, § 4, Annot. 5, p. 103 f. in the quotation from Rambach. The latter is to be dealt with here.
Note 2
If the verbal alternation consists only in the fact that the same subject is expressed in different ways or in different words, so that the subject is different only in its verbal version, in its form, the real alternation consists, on the other hand, in the fact that f rom the same text another subject, which has since been treated as secondary, is taken as the main subject, that is, as the subject, dominating all others. This can happen in the same way with the analytical, synthetic and schematic method. In the analytical method, new topics are obtained by a) directing one's attention either to this or that main character, or b) to this or that main circumstance of the text, or c) by paving the way to them through appropriate introductions.
Examples of a): Ev. on 23rd Sunday n. Trinit. (Matth. 22, 15 -22). In this gospel, either the person of Christ or the Pharisees who tempted him can be placed in the foreground. If the former, the themes are: "How Christ overcomes the cunning of his enemies"; - "How Christ gloriously overcomes the temptation of his enemies," etc. If the latter, the subjects must be: "The enemies of Christ fallen into their own pit"; - "The cunning counsel of the Pharisees against Christ"; - "How great is the folly of those who would catch Christ in His speech." Examples to b): On the same gospel new topics can be put again and again, if soon this one soon that one...
The main circumstance of the same is taken into consideration. For example, if the main emphasis is placed on the words, "Is it right?" the subject would be, " The important controversy presented to the Lord Jesus: Is it right to give interest to Caesar or not?" - But if we put it on the answer of Christ, the subject would be: "The important answer of the Lord to the question: Is it right?" etc. - If we look at the outcome of the matter, the subject would be: "How the cunning hypocrites had to fall silent ashamed before the wisdom of the Lord." The story of Peter's denial always gives a new point of view and thus a new theme. From the same, the following points of view can be placed in the center of consideration: 1. How love urged Peter to follow his imprisoned Lord and Master ("In the end, Peter following Christ with his denial is dearer to us than if he had remained in an obscure corner without denial." Stallionb.); 2. Peter in his weakness facing a simple maid; 3. Peter warming himself at the charcoal fire; 4. Peter driven to denial by the maids and servants of the high priest united; 5. How Peter is called to repentance by the cockcrow and by the gaze of his imprisoned master; 6. The power of Jesus' love in his gaze on Peter, how it humbles him and brings him to faith; 7. Peter's tears of repentance, and more. The whole of the story will always have to be used in these considerations, but in such a way that it appears in a new light in each consideration.
- In the same way, the history of the king can be considered by placing the main emphasis on this circumstance and that circumstance, as the following topics on the same show: "Of the defects and infirmities from which the faith of the true believers often suffers. - "The Strengthening of Faith in the Royal." - "The proven faith of the royal." - "The rewarded faithfulness of the royal." - "The blessed effects of faith in the Lord Jesus." - The battle of faith of the royal with Christ." - "The beginning and growth of true faith." - With all their diversity, these themes are of such a nature that they offer enough space for the main moments of the story to come to the fore in them.
Examples to e): Text same Gospel. If one takes as introduction the word Ps. 110,2: "Rule among your enemies," then one can take as theme: "Christ's rule among his enemies." If one starts from Isa. 8, 10: "Decide a council and nothing will come of it, because here is Immanuel," the theme could be: "The vain counsel of the enemies against Immanuel." So many fitting introductions The text can contain so many suitable themes, but make sure that the introductions are really appropriate, otherwise the themes will be artificial. According to the synthetic method, other themes can be developed from the text by a) taking them from the doctrine of faith or morals; b) treating this doctrine according to the well -known fivefold usage (see Cap. 4, § 3, Note 1, p. 91); c) letting them be determined by appropriate introductions.
Examples of a): " The all-important teaching given to us by Christ in the saying, "Pray to Caesar the things that are Caesar's, and to God the things that are God's."" - "The right distinction between the state and the church." "The duties of a Christian toward God and the secular authorities." - "The duties which a Christian has to perform against the secular authorities." Examples of b): a didascal theme: "The teaching of Christ a confirmation also of external good order among men." A wretched subject: "The word of Christ: "Pray to Caesar what is Caesar's and to God what is God's," a refutation of the fallacy as if the secular state were threatened by the Christian church."
A paedeutic theme: "The Lord's saying: 'Pray to Caesar what is Caesar's,' etc., an earnest exhortation to guilty obedience to God and authority." An epanorthotic theme: "Pray to Caesar what is Caesar's, etc., a punishment of hypocrites that they become shame red." A paraclete theme, "The comfort of God's children in the deceitful pursuits of their enemies." Examples to c): If Matth. 10, 16 serves as the basis of the introduction: "I send you as sheep in the midst of wolves, therefore be wise" etc., the disposition could read: "The lamb of God among wolves," 1. in his holy simplicity; 2. in his divine prudence. If, on the other hand, 1 Pet. 2, 17 were taken as an introduction, the disposition might be: "A truly Christian citizen." Such a person is the one who 1. truly fears God and 2. sincerely honors the authorities. - Or, if the words Rom. 13, 7: "Pray to everyone what you owe," form the starting point for the introduction, then the topic can be set up: " The twofold debt of a Christian," namely 1. the debt which he owes to God the Lord; 2. the debt which he owes to the secular authorities.
Concerning the alternation of the schematic method, Rambach writes: "Schemes can be varied: 1) When one seeks the reason for various schematic themes from the text itself. So it is written in this gospel v. 15: "They held a council, how they caught him in his speech, ~~~~~~~~~~~~, how they laid snares for him, how a hunter to game, or a fowler to birds.' Subject, then: ' The snares of the enemies of the Lord Jesus', as 1. cunningly concealed; 2. cunningly discovered.'" (Better: "The snares which the enemies laid for the Lord Jesus," etc.). V. 16 stands the word: αποστέλλουν they sent to him, there one can imagine: "The apostles of Satan disguised in angels of light. " It is said: they sent μα^ητάς, there one can imagine: " The wicked disciples of godless teachers"; 1. how they are seduced by their wicked teachers; 2.
how they are better taught by the right teacher. 2) When one paves the way to schematic dispositions through other passages of the holy scripture, which one chooses as introductions; in this case, however, more care is needed so that it does not come out affectirt. In this gospel, one can take as an exordium the story of the queen of Arabia, 1 Kings. 10, who came to tempt Solomon with thimbles. There one could substitute: " The heavenly Solomon ", as he was 1. tempted by riddles; 2. admired in his wisdom. One can further take Ps. 7, 16 for the exordium: 'He dug a pit and carried i t out, and fell into the pit that he had made.' On this one can make the subject, ' The pit prepared for the Lord Jesus '; 1. How the enemies dug such; how they themselves fell into it." However, care must be taken in deriving such schematic themes, since in most cases the derivation is not easily understood by the listeners. In general, the preacher should avoid referring to the basic text in front of the congregation as much as possible. He may do this as thoroughly as possible in the preliminary studies, i n the study of the text, and in meditation, but he must refrain from it in the pulpit, so as not to mislead the listeners. It is ill -advised to try to improve Luther's translation.
Note 3
Alternation in the dispositions can also be achieved by looking at the text in different ways, either according to its context or on its own, without considering the context. Without doubt, the former way is the more appropriate and therefore preferable, unless special circumstances, e.g. in casual sermons, dictate the latter. Examples: Ep. on t he 6th Sunday n. Trinit. (Rom. 6, 3 -11). The words immediately preceding this epistle and closely related to it are: "What shall we say to this? Shall we then persevere in sin, that grace may become the more powerful? Far be it from us! How shall we live in sin, to which we are dead?" Now what follows in the epistle relates to these words as the proof to the assertion; it is impossible to live in sin because we have died to it in baptism, etc.... With consideration of this context, then, the subject must be, "How absurd it is that Christians should live to sin"; or, "Why baptized Christians cannot possibly live to sin"; or, "How holy baptism obligates Christians to a holy walk." - Without regard to context, topics may be posed such as, "The fellowship of believers"; or, "How fellowship with Christ binds us to a holy walk." - Ev. on sund. Septuag. (Matth. 20, 1-16). According to the context, the parable of the laborers in the vineyard is Christ's answer to Peter's question in the previous chapter: "What will we get for it? (Cf. Cap. 3. § 3, p. 49). According to this theme:
"That the position in the kingdom of God does not depend on man's merit but only on God's grace"; or: " Why many who are first will be last, and the last first?" - Or, "Why in the kingdom of Christ should we beware of the question, 'What shall we have in return'?" - Without attention to context: " God's marvelous conduct in view of his kingdom of grace on earth." - "The reward-seeking laborers in God's vineyards." - "What great unfaithfulness is the wage-seeking in the work of the Lord?" - "The right faithfulness in the work of the Lord." - Ep. on the 12th Sunday of Trinity. (2 Corinth. 3, 4-11). The first words of this epistle refer back to the immediately preceding, so that the meaning is: "Such confidence that we have prepared you for the epistle, and that our preaching ministry has been powerful for the conversion of many people; [Luther: (confidence.) "that we have prepared you for the epistle"] we have through Christ to God" etc. With attention to this connection, the subject would have read, "How humbly the apostle boasts of his blessed work on the Corinthians"; or, "The apostle's humble self-glory concerning his office." - The epistle, however, taken by itself, gives, among others, the following themes: "The Glory of the G ospel Preaching Ministry." - "The Preference of the New Testament over the Old." - "The clarity of God in the face of Moses and Christ." - "How infinitely the gospel transcends the law." - "The ministry of the New Testament." - "Why must we preachers, if we would administer our ministry to the blessedness of our hearers, preach to them above all: the gospel?"
Note 4
Finally, new topics can be gained both by extension and restriction of the text. An expansion of the text takes place by drawing some verses from the preceding or the following pericopes into the area of consideration, i.e. by adding them to the text. This can happen especially with the epistolary pericopes, which are somewhat clumsily cut out of the context. Thus Luther says in the opening of his sermon on the epistle on the 2nd Sunday A.D. Epiph. (Rom. 12, 7 -16): "This epistle should be shorter in the front and longer in the back, for as it begins, it hangs on the epistle of the previous Sunday, and breaks off at the end too untimely, so that it seems to have been composed by an unlearned and unconceived master, who thought only of reading in the churches and not of teaching among the people. Therefore, we must attach them to each other, as is proper, so that they may be properly set down. After these words, he presents the "image of Christianity in the members of the body" on the basis of vv. 4-6 and only then proceeds to the actual pericope (If someone has prophecy, let it be similar to faith) by saying: "Here he tells some of the gifts, that is, the work of the Christian members" etc.. In this way, Luther has made an expansion of his text, and, as cannot be denied, a very necessary one; for the scopus of this pericope cannot well be shown without such an expansion. The following themes result from the expansion of this epistle: "The Christian life a life in grace", with regard to v. 6 - "The church of God well ordered according to God's word", with the addition of v. 4-6 - As a further example, the epistle on Sonnt. Trinit. (Rom. 11, 33 -36) can serve as another example. If the epistle is considered in itself, the themes may be, "The unsearchable depth of the glory of God"; how we know the same in something,
1. by its internal nature and perfection; 2. by its effects in relation to men. - "The
inscrutability of God," 1. according to his nature; 2. according to. his will. - "The unfathomable depths of the Godhead," etc. If the pericope is extended by the addition of v. 32, the subject becomes, "How wonderfully God acts in the work of beatification, " or, " The beatification of sinners an object of God's humblest admiration." A restriction of the text occurs in the way that the whole text (the gospel, the epistle or the free text) is read, but only a part of it is treated in the sermon, which may be noted by the preacher at a suitable place in the introduction or transition. Cf. the beginning of Luther's sermons on the Gospel on the 1st Sunday of Epiphany, E.
A. B., 2, p. 1, and on the Sund ay of Invoc. Invoc. ibid. On the whole epistle on the
18th Sunday of Trinity. (1 Corinth. 1, 4-9) the following themes can be placed: "How gloriously the power of God is demonstrated in believers." - "The abundant riches of God's grace in believers." - "The blessed fellowship of believers with Christ Jesus." - "How infinitely rich believers have become through Christ." If, however, a restriction of this epistle takes place by using either several or only one verse of it for the actual sermon text, a large n umber of other topics are obtained. From v. 4. for example: "What shall move us to give thanks to God for the happiness of our fellow Christians?" or, "The grace of God in Christ Jesus, the fountain of all salvation." - V. 5: "The riches of believers in al l doctrine and knowledge. " - V. 6. 7: " The glorious power of the preaching of Christ." - V. 7: "The waiting of believers for the revelation of their Lord Jesus Christ"; or, "Why should believing Christians wait with longing for the revelation of their Lord?" V. 8: " The preservation in faith unto salvation." - The joyfulness of believers in the day of judgment." - B. 9: "The calling of sinners to the fellowship of Jesus Christ." For other examples of this, see Cap. 4, § 5, note. 2, p. 108 f. It hardly needs remark that the themes given in the foregoing can be formally arranged differently. These examples should suffice to show what rich material the pericopes offer for ever new themes and dispositions, so that with thorough, reasonably exhaustive meditation, lack of material cannot occur and the preacher cannot run the risk of preaching himself out.