Lycosthenes, Conrad. Apophthegmata ex probatis graecae latinaeque linguae scriptoribus. Lugdini: Johann Gazeav, 1614 (illustrations and quotations arranged by loci)
Gerhard, Method
Walther, Pastoral Theology
Fritz, Pastoral Theology (largely summarizes Walther but has good quotes from elsewhere)
Peterson, “How to Write Better Sermons” in Gottesdienst 2014:2ff (vol. 22, nos. 2ff)
Romans 12:7–8; 15:4
1 Tim 1:15
2 Tim 3:16; 4:2
SD XI.12: expresses the “useful applications” of Scripture (cf. Koehler, A Summary, p. 16ff), which shield against the “feature positive effect” [[202108101407]]
In preparing s sermon, remember to ask yourself: SO WHAT?!?
Fritz (347): It may yet be added that if a preacher would proclaim the whole counsel of God and thoroughly indoctrinate his congregation, that will require a close and intensive study of the Bible on his part and much time and much hard work in the preparation of his sermons. But could a pastor neglect to do this and yet preserve a good conscience?
Fritz, (349): A third defect of preaching must be mentioned in this connection, to wit, that, if a preacher always preaches on repentance and faith, but never says anything about the necessity of good works, he does not fully instruct his people concerning good works. Much more can be accomplished by simply showing wherein a Christian life really consists than by insisting, with all manner of threats and warnings, that it is necessary.
(Especially review Fritz on the fifth and sixth requisites of good preaching. Gold!)
J.M. Reu, Homiletics
99ff: On the purpose of the sermon as “edification” (I think this is
good but a little too nonspecific. What does edification look like? The
5 uses are more specific)
105: He is indeed born again, but still bears in himself the old Adam,
and is to that extent carnal and sold under sin. In this dual capacity,
with this twofold nature, he comes to church, and the sermon must take
account of him, and deal with him, as he is. He is to be treated as a
Christian, but as an imperfect Christian, who needs not only comfort,
but doctrine, exhortation, reproof and correction. Indeed, despite their
continual connection with the Church, the spiritual life of individual
members may have completely died out, so that it must be implanted anew
by the sermon.
Luther (AE 75:53): “The Lord will have no flatterer as a preacher.”
Luther (AE 75:13): St. Paul divides the preaching office into two parts: teaching and exhortation (Romans 12 [:7–8]). Teaching means that one preaches what is unknown so that people know and understand; exhortation means that one incites and urges what everyone already knows. Both parts are necessary for a preacher, and for that reason St. Paul uses both of them.
AE 75:10: To preach the Gospel is nothing other than bringing Christ to us or us to Him.
AE 20:157: One ought, however, to regard those teachers as the best and the paragons of their profession who present the catechism well—that is, who teach properly the Our Father, the Ten Commandments, and the Creed. But such teachers are rare birds. For there is neither great glory nor outward show in their kind of teaching; but there is in it great good and also the best of sermons, because in this teaching there is comprehended, in brief, all Scripture. There is no Gospel, either, from which a man could not teach these things if he only were willing and took an interest in teaching the poor common man.
What are the “practical and clear sermons,” which according to the Apology “hold an audience” (XXIV, 50, p. 267)? Apology XV, 42-44 (p. 229) explains: “The chief worship of God is to preach the Gospel…in our churches all the sermons deal with topics like these: repentance, fear of God, faith in Christ, the righteousness of faith, prayer . . . the cross, respect for the magistrates and all civil orders, the distinction between the kingdom of Christ (the spiritual kingdom) and political affairs, marriage, the education and instruction of children, chastity, and all the works of love.”
http://concordiatheology.org/sermon-structs/
Mark Mattes: “The Gospel comes through even in teaching.”
Petersen (https://www.gottesdienst.org/gottesblog/2020/5/14/t7af21p0vc9qzt9yw1tqj23vr6oqm3): Ditch the theory that your sermons are better if they are conversational. The problem with your non-manuscript sermons are legion, but for now let it be noted that they lack composition. You haven’t done the hard work of figuring out what is truly significant and then how to say it best. You are just talking. That is fine in Bible class or Confirmation but not for sermons. Sermons need to be elevated speech. We need to engage the entire writing process. There needs to be time spent in research, gathering ideas, and taking notes. There needs to be time plotting an argument, outlining, and considering structure. There needs to be a thesis, an actual point that you want to make and a desired outcome in your hearers. There needs to be time actually writing and then lots and lots of time spent revising. Those things aren’t completely linear. We can jump around in them some and they don’t always have to be formal but they all need to be done if we are to have an actual sermon that has something to say.
On Goal/Malady/Means: Basically C’s “goal” = the purpose of the sermon, and the malady/means is the law/gospel theme/aims to say focus. It was intended as a step right between inventio and dispositio to make sure the preacher is actually applying the Scripture to the people.