[1] See Select Pleas of Crown, 1 (Selden Society Publ.); Pollock and
Maitland, _Hist. Eng. Law_, ii. 458, 476, 478.
[2] Appeals remained in the law till 1819, but were long before this
disused. In the middle ages they were used as a means of getting
compensation.
HOMILETICS (Gr. [Greek: homiletikos], from [Greek: homilein], to
assemble together), in theology the application of the general
principles of rhetoric to the specific department of public preaching.
It may be further defined as the science that treats of the analysis,
classification, preparation, composition and delivery of sermons. The
formation during recent years of such lectureships as the "Lyman
Beecher" course at Yale University has resulted in increased attention
being given to homiletics, and the published volumes of this series are
the best contribution to the subject.
The older literature is cited exhaustively in W. G. Blaikie, _For the
Work of the Ministry_ (1873); and D. P. Kidder, _Treatise on
Homiletics_ (1864).
HOMILY, a simple religious address, less elaborate than a sermon, and
confining itself to the practical exposition of some ethical topic or
some passage of Scripture. The word [Greek: homilia] from [Greek:
homilein] ([Greek: homou, eilo]), meaning communion, intercourse, and
especially interchange of thought and feeling by means of words
(conversation), was early employed in classical Greek to denote the
instruction which a philosopher gave to his pupils in familiar talk
(Xenophon, _Memorabilia_, I. ii. 6. 15). This usage of the word was long
preserved (Aelian, _Varia Historia_, iii. 19); and the [Greek:
homilesas] of Acts xx. 11 may safely be taken to assign not only a free
and informal but also a didactic character to the apostle Paul's
discourse in the upper chamber of Troas, when "he talked a long while,
even till break of day." That the "talk" on that occasion partook of the
nature of the "exposition" ([Hebrew: drasha]) of Scripture, which,
undertaken by a priest, elder or other competent person, had become a
regular part of the service of the Jewish synagogue,[1] may also with
much probability be assumed. The custom of delivering expositions or
comments more or less extemporaneous on the lessons of the day at all
events passed over soon and readily into the Christian Church, as may be
gathered from the first _Apology_ (c. 67) of Justin Martyr, where we
read that, in connexion with the practice of reading portions from the
collected writings of the prophets and from the memoirs of the apostles,
it had by that time become usual for the presiding minister to deliver a
discourse in which "he admonishes the people, stirring them up to an
imitation of the good works which have been brought before their
notice." This discourse, from its explanatory character, and from the
easy conversational manner of its delivery, was for a long time called
[Greek: homilia] rather than [Greek: logos]: it was regarded as part of
the regular duty of the bishop, but he could devolve it, if he thought
fit, on a presbyter or deacon, or even on a layman. An early and
well-known instance of such delegation is that mentioned by Eusebius
(_Hist. Eccl._ vi. 19) in the case of Origen (216 A.D.).[2] In course of
time the exposition of the lesson for the day came more frequently to
assume a more elaborate character, and to pass into the category of a
[Greek: logos] or even [Greek: philosophia] or [Greek: philosophema];
but when it did so the fact was as far as possible denoted by a change
of name, the word [Greek: homilia] being reserved for the expository or
exegetical lecture as distinguished from the pulpit oration or
sermon.[3] While the church of the 3rd and 4th centuries could point to
a brilliant succession of great preachers, whose discourses were wont to
be taken down in shorthand and circulated among the Christian public as
edifying reading, it does not appear that the supply of ordinary
homiletical talent kept pace with the rapidity of church extension
throughout the Roman empire. In the smaller and remoter communities it
not uncommonly happened that the minister was totally unqualified to
undertake the work of preaching; and though, as is curiously shown by
the case of Rome (Sozomen, _Hist. Eccl._ vii. 19), the regular
exposition of the appointed lessons was by no means regarded as part of
the necessary business of a church, it was generally felt to be
advisable that some provision should be made for the public instruction
of congregations. Even in Jerome's time (_De Vir. Ill._ c. 115),
accordingly, it had become usual to read, in the regular meetings of the
churches which were not so fortunate as to possess a competent preacher,
the written discourses of celebrated fathers; and at a considerably
later period we have on record the canon of at least one provincial
council (that of Vaux, probably the third, held in 529 A.D.), positively
enjoining that if the presbyter through any infirmity is unable himself
to preach, "homilies of the holy fathers" (homiliae sanctorum patrum)
are to be read by the deacons. Thus the finally fixed meaning of the
word homily as an ecclesiastical term came to be a written discourse
(generally possessing the sanction of some great name) read in church by
or for the officiating clergyman when from any cause he was unable to
deliver a sermon of his own. As the standard of clerical education sank
during the dark ages, the habit of using the sermons of others became
almost universal. Among the authors whose works were found specially
serviceable in this way may be mentioned the Venerable Bede, who is
credited with no fewer than 140 homilies in the Basel and Cologne
editions of his works, and who certainly was the author of many
_Homiliae de Tempore_ which were much in vogue during the 8th and
following centuries. Prior to Charlemagne it is probable that several
other collections of homilies had obtained considerable popularity, but
in the time of that emperor these had suffered so many mutilations and
corruptions that an authoritative revision was felt to be imperatively
necessary. The result was the well-known _Homiliarium_, prepared by Paul
Warnefrid, otherwise known as Paulus Diaconus (q.v.).[4] It consists of
176 homilies arranged in order for all the Sundays and festivals of the
ecclesiastical year; and probably was completed before the year 780.
Though written in Latin, its discourses were doubtless intended to be
delivered in the vulgar tongue; the clergy, however, were often too
indolent or too ignorant for this, although by more than one provincial
council they were enjoined to exert themselves so that they might be
able to do so.[5] Hence an important form of literary activity came to
be the translation of the homilies approved by the church into the
vernacular. Thus we find Alfred the Great translating the homilies of
Bede; and in a similar manner arose Aelfric's Anglo-Saxon _Homilies_ and
the German _Homiliarium_ of Ottfried of Weissenburg. Such _Homiliaria_
as were in use in England down to the end of the 15th century were at
the time of the Reformation eagerly sought for and destroyed, so that
they are now extremely rare, and the few copies which have been
preserved are generally in a mutilated or imperfect form.[6]
The _Books of Homilies_ referred to in the 35th article of the Church of
England originated at a convocation in 1542, at which it was agreed "to
make certain homilies for stay of such errors as were then by ignorant
preachers sparkled among the people." Certain homilies, accordingly,
composed by dignitaries of the lower house, were in the following year
produced by the prolocutor; and after some delay a volume was published
in 1547 entitled _Certain sermons or homilies appointed by the King's
Majesty to be declared and read by all parsons, vicars, or curates every
Sunday in their churches where they have cure_. In 1563 a second _Book
of Homilies_ was submitted along with the 39 Articles to convocation; it
was issued the same year under the title _The second Tome of Homilies of
such matters as were promised and instituted in the former part of
Homilies, set out by the authority of the Queen's Majesty, and to be
read in every Parish Church agreeably_. Of the twelve homilies contained
in the first book, four (the 1st, 2nd, 3rd and 4th) are probably to be
attributed to Cranmer, and one (the 12th) possibly to Latimer; one (the
6th) is by Bonner; another (the 5th) is by John Harpsfield, archdeacon
of London, and another (the 11th) by Thomas Becon, one of Cranmer's
chaplains. The authorship of the others is unknown. The second book
consists of twenty-one homilies, of which the 1st, 2nd, 3rd, 7th, 8th,
9th, 16th and 17th have been assigned to Jewel, the 4th to Grindal, the
5th and 6th to Pilkington and the 18th to Parker. See the critical
edition by Griffiths, Oxford, 1869. The homilies are not now read
publicly, though they are sometimes appealed to in controversies
affecting the doctrines of the Anglican Church.