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Updated: June 2, 2025
On his way to Leipzig, in the post-chaise, the author falls in with a clergyman: the manner of this meeting is intended to be Sterne-like: Schummel sighs, the companion remarks, “You too are an unhappy one,” and they join hands while the human heart beams in the traveler’s eyes. They weep too at parting. But, apart from these external incidents of their meeting, the matter of their converse is in no way inspired by Sterne. It joins itself with the narrative of the author’s visit to a church in a village by the wayside, and deals in general with the nature of the clergyman’s relation to his people and the general mediocrity and ineptitude of the average homiletical discourse, the failure of clergymen to relate their pulpit utterance to the life of the common Christian, all of which is genuine, sane and original, undoubtedly a real protest on the part of Schummel, the pedagogue, against a prevailing abuse of his time and other times. This section represents unquestionably the earnest convictions of its author, and is written with professional zeal. This division is followed by an evidently purposeful return to Sterne’s eccentricity of manner. The author begins a division of his narrative, “Der zerbrochene Postwagen,” which is probably meant to coincide with the post-chaise accident in Shandy’s travels, writes a few lines in it, then begins the section again, something like the interrupted story of the King of Bohemia and his Seven Castles. Then follows an abrupt discursive study of his aptitudes and proclivities, interspersed with Latin exclamations, interrogation points and dashes. “What a parenthesis is that!” he cries, and a few lines further on, “I
That is more important than all the Genevan and the homiletical!" He bade her good night, subdued with happiness that seemed to blot out the troublous past, to be the beginning of new life. New happiness brought new awkwardness: "This was not my regular night," he said threateningly. "I came to-night instead of to-morrow night." Gabriella could answer a remark like that quickly enough.
There is running through all our Lord's doctrinal and homiletical teaching that note of reality and of certitude that can only come to any teaching out of the long and deep and intense experience of the teacher. And as the Master was, so are all His ministers.
And indeed nothing is more amazing or disconcerting than the mutually exclusive notions, the apparently opposing truths, which can be educed by this method, from one and the same passage of Scripture! There is scarcely a chapter in all the Old Testament, and to a less degree in the New Testament, which may not be thus ingeniously transmogrified to meet almost any homiletical emergency.
Here the worship of the appetites is brought into competition and rivalry with devotion to the one God. Our object being to trace the philosophical conceptions in mediæval Jewish literature, we cannot linger long in the study of the rest of Bahya's masterpiece, which is homiletical and practical rather than theoretic, and must content ourselves with a very brief résumé of its principal contents.
In his own Grace Abounding there are meditations of terror quite worthy to stand beside the most terrible things of that kind that ever were written, as also in many others of our author's dramatical and homiletical books. I read to you the other Sabbath morning a meditation of terror that was found among Bishop Andrewes' private papers after his death.
In the meantime Swiss piety and Swiss devotion to things English had been instrumental in bringing out a translation of Sterne’s sermons, the first volume of which appeared in 1766. The Swiss translation was occasioned by its author’s expectation of interest in the sermons as sermons; this is in striking contrast to the motives which led to their original publication in England. The brief preface of the translator gives no information of Sterne, or of Shandy; the translator states his reasons for the rendering, his own interest in the discourses, his belief that such sermons would not be superfluous in Germany, and his opinion that they were written for an increasing class of readers, “who, though possessed of taste and culture and laying claim to probity, yet for various reasons stand apart from moral instruction and religious observance.” He also changed the original order of the sermons. The first part of this Swiss translation is reviewed in the Allgemeine deutsche Bibliothek in the first number of 1768, and hence before the Sentimental Journey had seen the light even in London. The review is characterized by unstinted praise: Sterne is congratulated upon his deviation from the conventional in homiletical discourse, is commended as an excellent painter of moral character and situations, though he abstains from the use of the common engines of eloquence. His narrative powers are also noted with approval and his ability to retain the attention of his hearers through clever choice of emphasized detail is mentioned with appreciation. Yet in all this no reference is made to Sterne’s position in English letters, a
If I had any predilection for homiletical discourse, Gentlemen, I should be quite justified in saying that I have exhorted the working classes to a filial piety toward the bourgeoisie, in that I have shown that the dominance of the bourgeoisie was the indispensable prerequisite and condition by transition out of which alone the idea of the working class could come forth.
The Ordinal and Articles are substantially identical with the English Ordinal and Articles, save in the matter of a reference to the Athanasian Creed and several references to the connection of Church and State. The Consecration of Churches and the Institution of Ministers are offices distinctively American. Homiletical as the question sounds, it is worth asking.
I shall not promise to keep within the bounds of homiletical order tonight, but I do promise to keep within the bounds of God's Holy Word and the leadings of his Spirit." These introductory remarks were stated with a simple earnestness born of a desire to see men saved. The Evangelist first proceeded to show what salvation is.
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