1. The Renaissance of the 11th and 12 Centuries
O.C. Edwards, Jr. A History of Preaching, Abingdon Press, 2004

2. Preparing a Talk LDS.ORG
Use sources in a talk that will persuade the audience. To persuade them, the speaker will need to deliver the truth, said Sister Witt.
Sources can be the scriptures, personal experiences, Church history, stories, conference reports, hymns, Church magazines, and quotes from General Authorities.
The final five-step process for talk preparation comes into play when a person is ready to sit down and write the talk. “Each step begins with prayer,” said Sister Witt. The five steps are:

3. Preparing a Talk
Narrow your topic: You will be taken more seriously if you have a narrow topic.
2. Develop your mission: What is it you want your audience to know, believe, feel, and do about the topic? Make sure you have a call to action.
3. Define your message: No matter how good you are, the audience will remember one sentence, but you get to choose the sentence. Give them something to hang their hats on. Make it true, powerful, and repeatable.
4. Write the body: People sit down and just start writing everything that comes to mind. Use the scriptures, magazines, hymns, and personal experiences.
5. Create an introduction and conclusion: Ask yourself if the parts of your talk support the mission. The audience is most likely to remember the introduction and conclusion, so make them count.
The Savior uses speakers to talk to people and change them. When people are asked to speak, they have the opportunity to change lives, said Sister Witt. “It’s important to realize that people are coming to church to be filled. Deliver to them the bread of life and the living water.” As a reference, she listed 3 Nephi 12:6, “And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.”

4. Review of Lesson 01
Sermons or homilies from Origen (c ) flowed as follows:
1. Introduction
2. Reading of the text w/ commentary-verse by verse interpretation.
3. He prepared copies of the text parallel to each other in both Hebrew and Greek so he could explain the scripture (exegete).
4. He explained the Bible to the people as few have done with the use of Allegory (rhetoric tool).
5. Concluded with a doxology.
Edwards,

5. Review of Lesson 01 Cappidocian Fathers
Basil, the Great (Bishop of Caesarea) (c ):
 Sermons were as follows:
1. Exegetical homily.
2. Explain every word of every sentence of the text.
3. He preached from a text more likely than not the Hexapla (word for word comparison of the original Hebrew Scriptures with the Greek Septuagint compiled by Origen)
4. Example of sermon to a Christian audience, e.g., “righteous person should give thanks to God for the power that enabled that person to triumph over temptation.”
5. Normally, 15 minutes in length (homilies)
6. Topics deeply spiritual
7. Encouraged his congregation both spiritually, and morally.
Edwards, Edwards, 53.

6. Review of Lesson 01 Cappidocian Fathers
Gregory of Nazianzus c (Bishop of Sisma and later Constantinople):
Sermons were as follows:
1. Sermons were instruction on how to be a Bishop and conduct church affairs, or on doctrinal issues of the times.
2. Most put emphasis on doctrine rather than moral obligations.
3. Form: homily (rhetoric)
4. Verse by verse exegesis when not instructing other Bishops on their functions.
5. Allegorical interpretation and being in touch with his surroundings, e.g., “making adultery as much as crime for men as for women.”
6. However, it should be noted that in his funeral services they had a narrative quality that were quite original for his era.
Gregory of Nyssa (Bishop of Nyssa and younger brother of Basil)
Similar to his brother Basil and his friend Nazianzus.
Edwards,
Edwards, 59.

7. Review of Lesson 01 Homiletics and Catechetics: Chrysostom and Others
Sermons/Homilies were as follows:
1. Congregations would applause when he spoke. He remonstrated them with sayings like, “if they approved of what he said, they should show it by doing what he told them rather than by anything so easy as clapping.”
2. Began with the days reading
3. At times he would go off on a tangent, but link back into the readings
4. Day’s text for exegesis and commentary
5. he would then move to a persuasive type of conclusion, ending with a supplication for right living.
6. Many times, he would end his homily on the application of the last verse instead of taking them in context.
7. Biblical interpretation of the text with John was much more interesting. He raised questions about the authors. He looked at inconsistencies in the gospels and looked at it as an asset instead of a liability.
8. He looks at a literal instead of an allegorical interpretation of scripture.
9. Not as interested in the meaning of the Biblical text, more interested in leaving with those he interacted with moral and spiritual guidance as they lived their Christian life.
10. Guidance would be on the last exegeted verse
11. John was a great catechetical preacher along with Theodore of Mopsuestia, Cyril of Jerusalem, and Ambrose of Milan, that is to say, preparing the initiate or those for baptism (catechumens). Thou, it should be noted that Ambrose like to prepare them after
Edwards, Edwards, 77.

8. Review of Lesson 01 Chapter 5 Augustine: The Sign Reader (354-430)
Augustine’s style of preaching:
1. More likely than not preached to a congregation of about 2,000 people in a Basilica.
2. Men separated from women.
3. Bishop in the middle by the alter surround by priests. Sat in an elevated chair.
4. A scripture passage led by a Deacon to start service.
5. Bishop sat and talked to congregation, would rise from seat to add emphasis.
6. A few minutes to a hour and a half.
7. Sermon were extempore
8. Explain the biblical text (Augustine knew the OT and NT) much by heart.
9. Ideas would surface while explaining the text.
10. Sermon were not speeches but talks.
11. As he preached he became passionate about the subject and eloquent.
12. He talked in the popular language of his day, i.e., everyday life.
13. Excellent with analogies and understanding his congregation.
14. Subject always centered on the Bible.
Edwards,

9. Chapter 8 Gilbert of Nogent of France (c. 1055-1124)
He believed that preaching should not just be conducted by just the Bishops or Priests, but also include the laity, that is say, those who had been baptized. It is interesting to note that Benedictine monks did not preach publicly. Nevertheless, he exhorts preachers with the following advice:
Begin your sermons with prayer.
Do not let sermons that are not going well be too long.
Sermons should be prepared with spiritual and intellectual insight
The preacher should keep in mind their audience.
Sermons should reach the unlettered and those with higher intellect
Sermon should have as components of Biblical interpretation in them, i.e., (God is present, allegorical input, morals for daily living, and life illustrations for application).
Edwards,

10. Chapter 8 Alan of Lille (c. 1128-1202) of France
Alan gives one of the first formal definitions of preaching:
Preaching is an open and public instruction in faith and behavior whose purpose is the forming of persons; it derives from the path of reason and from the fountainhead of the “authorities.”
 Alan’s style of preaching and sermon development:
 It should develop from a theological authority (Bible or Church Father)
Next have a theme and then the text (develop the content). Usually based on a single verse of scripture.
It must win the good will of the people through humility by their own person
May introduce moving words that soften the hearts and minds of the audience
Should not be too long.
Content of sermon should improve the morals of the Christian.
Edwards, 178 as found in Praedicatio est, manifest et publica instuctio morum et fidei, information hominum dseriewn, ex rationum semita, et auctoritatum fone proveniens. Alanus de Isulis, Ars praedincandi, PL 210 (cols
Edwards,

11. Sanctification of time:
Chapter 8
The daily schedule of the monastery was built around carrying out in the most literal way possible the words of the Psalmist “Seven times a day have I praised you” Psalm 119:164
Sanctification of time:
“Seven times a day have I praised you” Psalm 119:164
Morning Office – Lauds
First Hour of the day- Prime
Third Hour – Terce
Sixth Hour – Sext
Ninth Hour – None
Evening – Vespers
Retiring – Compline
Night Office – Vigil (2:00 am in the morning)

12. 8th Chapter Bernard of Clairvaux (c 1090-1153).
Bernard’s style of sermons primarily to his monks-Benedictine: 
Sermons were in the style of talks given to instruct his monks.
Purpose of talks: forsake all bondage and dedicate your life to God
Content: Biblical and patristic, practical issues of life
A passage from the Bible w/ a commentary or a text from St. Benedict or the sayings/writings of the patristic fathers
Exegesis of scripture spiritual vs. academic
Content for sermons from his own meditations or the lectio devina.

13. 8th Chapter Hildegard of Bingen (c. 1098-1179)
Hildegard’s style of Preaching:
Authority to preach came from her calling her visionary life.
Sermons mainly allegorical, but they did not relate to medieval exegesis, i.e., of literal/historical/allegorical, moral, and analogical. More like Origen’s style of literal and spiritual.
Sermons usually followed four themes (1) struggle of humankind, (2) faithful journey of the individual, (3) battle of sin between the community and the nun in her faithful life, and (4) existential them of harmony and one’s soul.
Edwards, 200.

14. Chapter 9 The Irregular Teachers/Preachers
Chaos: Who has authority to preach? P 214
Dominicans-Pope Hororius III called them an order of preaching brothers-committed to a homiletical mission. P (
Franciscans-Pope Innocent III gave permission for the Fransicans to preach, provided that their preaching be concerned with penitence and not doctrine, and that each Friar who was to preach be given personal permission by Francis. This changed as they became educated. P. 216
Priests
Monks
Artes praedicandi
P 220 and P 223

15. Chapter 9 Issues with the Cathars and Waldenese
Coming of the Friars: (Dominicans/Franciscans)
Why should you love God?
Because of His creation of the world
Because of His goodness
Because of His fatherhood.
How does one love his neighbor?
Favor and good will
Compassion
Acts of love.
Why does the whole Law and Prophets hang on these two commandments?
Because love is the avoidance of evil
Because love is the doing of all good.
Because love is also the happy and eternal consummation.
Edwards, 217.

16. Chapter 9 Textual with a theme.
Preaching was:
Textual with a theme.
Done in the vernacular of the people; however, manuscripts were in outline form
Appealed to popular lay audiences
Format for preaching was as follows:
1. Theme from the Bible
2. Should have three main points since verse and chapter have not been developed.
3. Sermon should begin with a protheme that is the introduction of the theme.
4. Which will culminate into a prayer for grace.
5. Will continue with the text (theme), dividing the text into its parts (three or more branches)
6. Also, should include citation of biblical authorities, rational arguments, and use of example or analogies. Much of the teaching was moral
Preaching Aids:
Edwards,

17. Chapter 9 Preaching Aids: Reference books
Bible divided into chapters early 13th century, concordances came to be
Alphabetical subject indexes were added in this period
Extracts and quotation from church fathers emerged during this period
Biblical commentaries
Collection of model sermons (collection of exempla)
Edwards,