The Victorian Pulpit: Spoken and Written Sermons in Nineteenth-century BritainThe Victorian Pulpit is the first book to employ the methods of orality-literacy scholarship in the study of the nineteenth-century British sermon. The first chapters present three ways in which Victorian preaching was a conflation of oral and written practice. The second part is an analysis of the rhetoric of three prominent ministers. The book concludes by suggesting other ways of bringing orality-literacy studies and Victorian scholarship together. |
Contents
| 9 | |
| 11 | |
Victorian Homiletic Theory | 18 |
Methods of Delivery | 33 |
Preaching and Sermon Publishing | 43 |
Charles Haddon Spurgeon | 57 |
John Henry Newman | 77 |
George MacDonald | 92 |
A Rhetorical Comparison of Spurgeon Newman and MacDonald | 114 |
Conclusion | 130 |
Notes | 133 |
Bibliography | 163 |
Index | 173 |
Common terms and phrases
Annals appears argued audience Autobiography B. G. Johns believed British Pulpit C. H. Spurgeon Charles Haddon Spurgeon Christian Church Cicero congregation critics Davies delivered discourses Ecclesiastes Anglicanus Elements of Pulpit English Pulpit Oratory essay exposition Expression of Character extemporaneous faith folk preachers Fraser's Magazine George MacDonald Gresley Greville MacDonald hearers Heeded Voice History of Preaching homiletic Howell Ibid Idea J. H. Newman Jesus John Henry Newman Lazarus Lectures on Preaching Lessenich Logic and Rhetoric London MacDonald to George Mackerness Manufacture of Sermons manuscript Mary's minister Modern Preaching nineteenth century novels oral tradition Orality and Literacy orator Oxford Park Street Parochial and Plain pastor Plain Sermons practice preachers prose published quoted in Drummond R. W. Church R. W. Dale Review of Sermons Rhetoric in England Seaboard Parish speaking spoken style theorists thought tion University Press Unspoken Sermons Walter Ong Walton William words writing written sermons wrote York
Popular passages
Page 114 - Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
Page 89 - Who could resist the charm of that spiritual apparition, gliding in the dim afternoon light through the aisles of St. Mary's, rising into the pulpit, and then, in the most entrancing of voices, breaking the silence with words and thoughts which were a religious music, — subtle, sweet, mournful?
Page 65 - Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus.
Page 120 - It is good for me that I have been afflicted; that I might learn thy statutes.
Page 115 - When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled. And said, Where have ye laid him? They said unto him, Lord, come and see.
Page 125 - Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, and said, Where have ye laid him?
Page 31 - Hence, carrying out the metaphor that language is the vehicle of thought, there seems reason to think that in all cases the friction and inertia of the vehicle deduct from its efficiency ; and that in composition, the chief, if not the sole thing to be done, is, to reduce this friction and inertia to the smallest possible amount.
Page 78 - I write, I write again : I write a third time in the course of six months. Then I take the third ; I literally fill the paper with corrections, so that another person could not read it. I then write it out fair for the printer. I put it by; I take it up; I begin to correct again: it will not do. Alterations multiply, pages are re-written, little lines sneak in and crawl about.
Page 86 - ... Socrates, are not only evil in themselves, 1 Acton : Historical Essays and Studies, p. 474. but they infect the soul with evil. Although the use of words may be abused and the fight for their honour may at times seem hopeless, we must never give up the struggle to use them solely in the service of truth. Let us aim at meaning what we say, and saying what we mean.
Page 85 - ... and vicissitudes; its saying without doing. A man of literature is considered to preserve his dignity by doing nothing; and when he proceeds forward into action, he is thought to lose his position, as if he were degrading his calling by enthusiasm, and becoming a politician or a partisan. Hence mere literary men are able to say strong things against the opinions of their age, whether religious or political, without offence, because no one thinks they mean anything by them. They are not expected...
References to this book
Literature and Religion in Mid-Victorian England: From Dickens to Eliot Carolyn Oulton No preview available - 2003 |