By Robert H. Ellison
The newest installment in Brills a brand new historical past of the Sermon sequence deals cutting edge experiences of sacred rhetoric within the 19th century. the 3 sectionsTheory and Theology, Sermon and Society within the British Empire, and Sermon and Society in Americacontain a complete of 16 essays on such subject matters as biblical feedback, Charles Darwin, the Oxford circulate, the Womans Christian Temperance Union (WCTU), English Catholicism, sermon-novels, and the slave exchange on either side of the Atlantic. a number of traditions are represented, together with the Anglican and Presbyterian church buildings, English nonconformity, Judaism, and the Church of Jesus Christ of Latter-day Saints, making this a compilation that might entice a variety of preachers, historians, literary students, and scholars of the rhetorical tradition.Contributors are Miriam Elizabeth Burstein, Thomas J. Carmody, sunrise Coleman, Robert H. Ellison, Joseph Evans, Keith A. Francis, Brian Jackson, Dorothy Lander, Thomas H. Olbricht, Carol Poster, Mirela Saim, Jessica Sheetz-Nguyen, Bob Tennant, David M. Timmerman, Tamara S. Wagner, and John Wolffe.
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Extra info for A New History of the Sermon: the Nineteenth Century
P. 430. , p. 430. 40 Ibid. 22 robert h. ellison the many subgenres of the sermon as well. Preachers in pre-Victorian days constructed numerous taxonomies of preaching. 42 The Tractarians likewise used a variety of adjectives to describe their work: “village”, “parochial”, “cathedral”, “occasional”, “lenten”, and so on. 49 In the 19th century, preachers 41 Edwards, History of Preaching, p. 277. George Campbell, Lectures on Systematic Theology and Pulpit Eloquence (London, 1807), pp. 356–62. 43 There were not always rigid demarcations between these subgenres; in the next chapter of this collection, for example, Carol Poster notes that Richard Whately was notorious for “self-plagiarism” and for publishing the same essay under a number of different labels.
185). His first suggestion was adopted, but John 7:17 was ultimately selected as the “motto”. I have not found the reasons for the changes, but both decisions were 159 the tractarians’ sermons and other speeches 39 Newman, Pusey, and Williams quote or closely paraphrase this verse,165 and its essence appears throughout the series.
158. , p. 155. 111 Charles Marriott, Lectures on the Epistle of St. Paul to the Romans (Oxford, 1859), p. 141. 112 Arthur Philip Perceval, Plain Lectures on the Epistle of Paul the Apostle to the Ephesians (London, 1846), p. 134. , pp. 16–17. , pp. 21–22, 55, 71, 109–10, 232–36. 115 Marriott, Lectures, p. 20. , p. 21. , p. 105. 110 32 robert h. 119 Such appeals are precisely what the Victorians expected in their preaching; it would have been almost as fitting for these collections to have been published with “sermons” rather than “lectures” on the title page.
A New History of the Sermon: the Nineteenth Century by Robert H. Ellison