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Homiletics and Pastoral Theology
Homiletics and Pastoral Theology is a book written by William G. T. Shedd that explores the art of preaching and the role of pastoral care in the Christian ministry. The book is divided into two parts, with the first part focusing on homiletics, or the study of preaching, and the second part focusing on pastoral theology, or the study of pastoral care.In the first part of the book, Shedd provides a comprehensive overview of the principles of effective preaching, including the importance of biblical exegesis, the use of rhetoric and persuasion, and the role of the preacher as a communicator of God's message. He also discusses the different types of sermons and offers practical advice on how to prepare and deliver them.In the second part of the book, Shedd explores the role of the pastor in providing spiritual guidance and support to members of the congregation. He discusses the importance of pastoral counseling, pastoral visitation, and pastoral care for the sick and dying. He also examines the challenges and responsibilities of pastoral leadership, including the need to balance the demands of ministry with personal and family life.Overall, Homiletics and Pastoral Theology is a valuable resource for pastors, seminary students, and anyone interested in the art of preaching and the role of pastoral care in the Christian ministry. Shedd's insights and practical advice offer a helpful guide for those seeking to deepen their understanding of these important aspects of the Christian faith.1867. Originally presented as lectures. Homiletics-Relation of Sacred Eloquence to Biblical Exegesis; Distinctive Nature of Homiletics, and Reasons for Its Cultivation; Fundamental Properties of Style; General Maxims for Sermonizing; Special Maxims for Sermonizing; The Different Species of Sermons; The Nature and Choice of a Text; The Plan of a Sermon; Extemporaneous Preaching; The Matter, Manner and Spirit of Preaching; Reciprocal Relations of Preacher and Hearer; Liturgical Cultivation of the Preacher; Pastoral Theology-Definition of Pastoral Theology; Religious Character and Habits of the Clergyman; Intellectual Character and Habits of the Clergyman; Social and Professional Character of the Clergyman; Pastoral Visiting; and Catechising.This scarce antiquarian book is a facsimile reprint of the old original and may contain some imperfections such as library marks and notations. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions, that are true to their original work.
- GenresReference
384 pages, Hardcover
First published November 2, 2000
About the author
William Greenough Thayer Shedd
190 books29 followersWilliam Greenough Thayer Shedd, son of the Reverend Marshall Shedd and Eliza Thayer, was an American Presbyterian theologian born in Acton, Massachusetts.
In 1835, Shedd enrolled at the University of Vermont, and became a protégé of UVM president James Marsh. Under the influence of his mentor, Shedd was deeply affected by the thought of Samuel Taylor Coleridge and Transcendentalism. He graduated from UVM in 1839 and taught school for one year, during which time he began to attend the Presbyterian church. Being called to the ministry, Shedd entered Andover Theological Seminary in 1840 and studied under theologian Leonard Woods. He graduated in 1843.
In 1835, Shedd enrolled at the University of Vermont, and became a protégé of UVM president James Marsh. Under the influence of his mentor, Shedd was deeply affected by the thought of Samuel Taylor Coleridge and Transcendentalism. He graduated from UVM in 1839 and taught school for one year, during which time he began to attend the Presbyterian church. Being called to the ministry, Shedd entered Andover Theological Seminary in 1840 and studied under theologian Leonard Woods. He graduated in 1843.
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Displaying 1 - 5 of 5 reviews
February 18, 2017
The content was really good, but the 19th century stiffness could afford to unbend a little. But still, I read it all the way through.
December 11, 2025
Shedd, W.G.T. Homiletics and Pastoral Theology. Wipf & Stock.
Shedd defines homiletics as the application of rhetoric to preaching. Like many 19th century preachers, Shedd was a keen student of rhetoric (or maybe he just developed naturally from the surrounding intellectual culture). Like many 19th century American theologians, Shedd writes in a forceful, manly prose.
The book is a combination of homiletics and pastoral theology. Shedd excels at both.
Eloquence and Exegesis
“Originality in man is not the power of making a communication of truth, but of apprehending one” (Shedd 9).
“Only as the sermonizer and orator, by a critical analysis of the biblical words and their connections, saturates his mind with the biblical elements (Stoichea), and feeds upon revelation as the insect feeds upon foliage, until every cell and tissue is colored with its food, will he discourse with freedom, suggestiveness, and energy” (13). Shedd then gives an example from secular literature: “The effect of a continual and repeated perusal of Homer in animating the mind is well-known.” Even better, as he hints a few pages later, is turning to “The strong sense and healthy genius of England.”
There is a movement in this chapter. Of course, one should engage in diligent exegesis, and Shedd has several chapters for that, but the preacher’s own development will mirror his reading and background. Combined with a strong logic, the preacher will reach a point, the center, where boldness and ease become natural.
Distinctive Nature of Homiletics and Reasons for its Cultivation
Sacred rhetoric addresses all faculties of the hearer and aims for a movement of his will (36).
“Oration is an embodiment of all of his faculties and processes” (41).
All of this sounds good, but is there a way to move from these lofty sentiments towards a practical application of this eloquence, perhaps one that is not tied slavishly to notes? One must, Shedd urges, “cultivate a rhetorical spirit.” There is a “method of so organizing the materials in the mind, of so arranging and expanding and illustrating truth, as to exert the immediate impression of rhetoric, united with the permanent impression of logic and philosophy” (45). He will develop this point further in the chapter on Extemporaneous Preaching.
To begin with, anticipating his later argument, one must have “the power of seizing instantaneously the strong points of a subject, of fixing them immoveably in a rigorous logical order, and of filling them up into a full rhetorical form” (49). He explains the difference between internal and external development. An external thinker captures the facts. An internal thinker perceives the connections between the facts. Side note: This is the value of a “Great Books” education. While the Great Books are not magical
Principles of good rhetoric:
* Compress the greatest possible amount of matter into the smallest possible form, and in the most energetic manner (49).
The Fundamental Properties of Style
Style must first be intelligible. Given the bookishness of most Presbyterians, this might not be a pressing issue at the moment. Style has at least three points: plainness, force, and beauty. Under plainness it must be vivid and transparent. A “plain” speaker in the best sense of the word makes “the truth and mind impinge on one another” (55).
In cultivating a plain style, Shedd recommends our good English philosophers, particularly Locke and Paley.
If plainness is external, force is internal (63). It is “power manifested.” Shedd reminds us that one must always contemplate the eternal ideas in God. That sounds pious enough, but he draws an inference from it that is not so obvious (but nonetheless true)--these ideas also conform to a rational order and structure.
“True beauty springs naturally from unity and simplicity” (86).
Maxims for Sermons
Shedd urges us to "cultivate a homiletic mental habit” (93). We should practice making mental skeletons of the information we come across.
Species of Sermons
This chapter might surprise modern readers. Shedd did not attach any special importance to verse-by-verse expositional preaching. It is a good species of sermon but not the most interesting. I will skip this chapter for the review.
The Plan of a Sermon
Following Aristotle, Shedd says a sermon should have the following parts: introduction, the proposition, the proof, and the conclusion (156). The proposition is the particular truth to be proved from the passage or topic. It must have a “weighty conciseness and a righteous boldness.” The proof itself divides into heads, and the heads must have a logical pattern.
The conclusion seems obvious enough, but Shedd argues that an inferential conclusion is more forceful than a simple restatement (172). But take note: inferences should be drawn from the essentials of the sermon, not the incidental parts. Further, they must all be of the same kind. Thirdly, they must be practical inferences (176). Finally, they must be cumulative. If done correctly, this will let the application sermon unfold more naturally than the standard “three point body slam + Be Good” message we have all preached.
Extemporaneous Preaching
If a mind is well-disciplined and has practiced “skeletonizing,” then it can preach extemporaneously. The mind must be “spontaneously logical” (200). As he is wont to remind us, if we truly believe in the Divine Reason, then we should believe the mind can be logically structured according “to eternal law in order and beauty” (202).
Of course, this requires much practice. Sometimes “the speaker needs to stop his mind in its logical movement, and let its energy head back upon the idea of the principle which his feeling and his logic have brought out to view” (205). Nonetheless, do no be overly fluent. Being concise has its own rhetorical beauty.
Preacher and Hearer
While the chapter on preacher and hearer is quite good, we shall forgo much of it for the review, save to note some of Shedd’s comments on truth and mind. “But why did the Hebrew mind become so vivid, so intense, so dynamic, while the Persian and Hindoo became so dreamy, so sluggish and lethargic” (237)?
Liturgical Cultivation of the Preacher
Shedd recommends studying the best English poets, particularly lyrics and ballads (265). True to his rich metaphysics, Shedd connects the best poetry with the best theology: “The…universally higher we ascend in the scale of existence, the more rhythmical, melodious, and harmonious we find everything becoming…[leads] to the affirmation that the sacred ode is, in its own nature, as much superior to the secular as the ideas of eternity are grander than those of time” (266).
“The finest hymns of Watts are Hebrew in their matter and spirit” (267).
“It is the product of the English mind in whose characteristics he shares, and belongs to that English literature which has done more than any other to make and mould him, intellectually and morally” (269).
Trick question: which type of prayer is better: extemporaneous or written? Do not answer right away. In any case, we follow Shedd’s advice: “study method in prayer and observe it. A prayer should have a plan as much as a sermon” (271). Notice he did not say write the prayer out, but neither did he say just wing up and hope the Holy Spirit does the rest.
Pastoral Theology
The second half of the book concerns pastoral theology, but to keep this review from growing unduly long, I will focus on select points, namely the pastor’s reading life. He should “strive after ripe scholarship and such mental traits as profundity, comprehensiveness, clearness, and force” (303). In terms of the best scholarship, he should read the best books. While the classics in the Great Tradition, both in its religious and common usage, should be preferred, he should not neglect current peer-reviewed scholarship if price permits.
In terms of poetry, he should prioritize “Homer, Virgil, Dante, Shakespeare, and Milton” (307). I would substitute Spenser for Homer. I know, Homer is greater but Spenser’s story (and morals) is far more edifying. In terms of philosophy, pride of place, of course, go to Aristotle and Plato (311). Of course, one should not neglect Cicero.
I disagree with Shedd’s next selection. He recommends Descartes. I do not. Of course, you should read him but he should not make him a lifelong study. He also recommends Locke, but I think Thomas Reid is a much better substitute.
Under theology, obviously, Augustine has pride of place (316). Then follows Anselm and Aquinas. He mentions Calvin but does not spend much time on him, preferring rather to go on to Owen, Howe, Baxter, and Edwards.
Conclusion
This book merits many perusings. Shedd’s prose is always a delight and while the preacher should not necessarily copy it (and in any case, it is doubtful he could), long exposure will no doubt make one a better and clearer thinker.
Shedd defines homiletics as the application of rhetoric to preaching. Like many 19th century preachers, Shedd was a keen student of rhetoric (or maybe he just developed naturally from the surrounding intellectual culture). Like many 19th century American theologians, Shedd writes in a forceful, manly prose.
The book is a combination of homiletics and pastoral theology. Shedd excels at both.
Eloquence and Exegesis
“Originality in man is not the power of making a communication of truth, but of apprehending one” (Shedd 9).
“Only as the sermonizer and orator, by a critical analysis of the biblical words and their connections, saturates his mind with the biblical elements (Stoichea), and feeds upon revelation as the insect feeds upon foliage, until every cell and tissue is colored with its food, will he discourse with freedom, suggestiveness, and energy” (13). Shedd then gives an example from secular literature: “The effect of a continual and repeated perusal of Homer in animating the mind is well-known.” Even better, as he hints a few pages later, is turning to “The strong sense and healthy genius of England.”
There is a movement in this chapter. Of course, one should engage in diligent exegesis, and Shedd has several chapters for that, but the preacher’s own development will mirror his reading and background. Combined with a strong logic, the preacher will reach a point, the center, where boldness and ease become natural.
Distinctive Nature of Homiletics and Reasons for its Cultivation
Sacred rhetoric addresses all faculties of the hearer and aims for a movement of his will (36).
“Oration is an embodiment of all of his faculties and processes” (41).
All of this sounds good, but is there a way to move from these lofty sentiments towards a practical application of this eloquence, perhaps one that is not tied slavishly to notes? One must, Shedd urges, “cultivate a rhetorical spirit.” There is a “method of so organizing the materials in the mind, of so arranging and expanding and illustrating truth, as to exert the immediate impression of rhetoric, united with the permanent impression of logic and philosophy” (45). He will develop this point further in the chapter on Extemporaneous Preaching.
To begin with, anticipating his later argument, one must have “the power of seizing instantaneously the strong points of a subject, of fixing them immoveably in a rigorous logical order, and of filling them up into a full rhetorical form” (49). He explains the difference between internal and external development. An external thinker captures the facts. An internal thinker perceives the connections between the facts. Side note: This is the value of a “Great Books” education. While the Great Books are not magical
Principles of good rhetoric:
* Compress the greatest possible amount of matter into the smallest possible form, and in the most energetic manner (49).
The Fundamental Properties of Style
Style must first be intelligible. Given the bookishness of most Presbyterians, this might not be a pressing issue at the moment. Style has at least three points: plainness, force, and beauty. Under plainness it must be vivid and transparent. A “plain” speaker in the best sense of the word makes “the truth and mind impinge on one another” (55).
In cultivating a plain style, Shedd recommends our good English philosophers, particularly Locke and Paley.
If plainness is external, force is internal (63). It is “power manifested.” Shedd reminds us that one must always contemplate the eternal ideas in God. That sounds pious enough, but he draws an inference from it that is not so obvious (but nonetheless true)--these ideas also conform to a rational order and structure.
“True beauty springs naturally from unity and simplicity” (86).
Maxims for Sermons
Shedd urges us to "cultivate a homiletic mental habit” (93). We should practice making mental skeletons of the information we come across.
Species of Sermons
This chapter might surprise modern readers. Shedd did not attach any special importance to verse-by-verse expositional preaching. It is a good species of sermon but not the most interesting. I will skip this chapter for the review.
The Plan of a Sermon
Following Aristotle, Shedd says a sermon should have the following parts: introduction, the proposition, the proof, and the conclusion (156). The proposition is the particular truth to be proved from the passage or topic. It must have a “weighty conciseness and a righteous boldness.” The proof itself divides into heads, and the heads must have a logical pattern.
The conclusion seems obvious enough, but Shedd argues that an inferential conclusion is more forceful than a simple restatement (172). But take note: inferences should be drawn from the essentials of the sermon, not the incidental parts. Further, they must all be of the same kind. Thirdly, they must be practical inferences (176). Finally, they must be cumulative. If done correctly, this will let the application sermon unfold more naturally than the standard “three point body slam + Be Good” message we have all preached.
Extemporaneous Preaching
If a mind is well-disciplined and has practiced “skeletonizing,” then it can preach extemporaneously. The mind must be “spontaneously logical” (200). As he is wont to remind us, if we truly believe in the Divine Reason, then we should believe the mind can be logically structured according “to eternal law in order and beauty” (202).
Of course, this requires much practice. Sometimes “the speaker needs to stop his mind in its logical movement, and let its energy head back upon the idea of the principle which his feeling and his logic have brought out to view” (205). Nonetheless, do no be overly fluent. Being concise has its own rhetorical beauty.
Preacher and Hearer
While the chapter on preacher and hearer is quite good, we shall forgo much of it for the review, save to note some of Shedd’s comments on truth and mind. “But why did the Hebrew mind become so vivid, so intense, so dynamic, while the Persian and Hindoo became so dreamy, so sluggish and lethargic” (237)?
Liturgical Cultivation of the Preacher
Shedd recommends studying the best English poets, particularly lyrics and ballads (265). True to his rich metaphysics, Shedd connects the best poetry with the best theology: “The…universally higher we ascend in the scale of existence, the more rhythmical, melodious, and harmonious we find everything becoming…[leads] to the affirmation that the sacred ode is, in its own nature, as much superior to the secular as the ideas of eternity are grander than those of time” (266).
“The finest hymns of Watts are Hebrew in their matter and spirit” (267).
“It is the product of the English mind in whose characteristics he shares, and belongs to that English literature which has done more than any other to make and mould him, intellectually and morally” (269).
Trick question: which type of prayer is better: extemporaneous or written? Do not answer right away. In any case, we follow Shedd’s advice: “study method in prayer and observe it. A prayer should have a plan as much as a sermon” (271). Notice he did not say write the prayer out, but neither did he say just wing up and hope the Holy Spirit does the rest.
Pastoral Theology
The second half of the book concerns pastoral theology, but to keep this review from growing unduly long, I will focus on select points, namely the pastor’s reading life. He should “strive after ripe scholarship and such mental traits as profundity, comprehensiveness, clearness, and force” (303). In terms of the best scholarship, he should read the best books. While the classics in the Great Tradition, both in its religious and common usage, should be preferred, he should not neglect current peer-reviewed scholarship if price permits.
In terms of poetry, he should prioritize “Homer, Virgil, Dante, Shakespeare, and Milton” (307). I would substitute Spenser for Homer. I know, Homer is greater but Spenser’s story (and morals) is far more edifying. In terms of philosophy, pride of place, of course, go to Aristotle and Plato (311). Of course, one should not neglect Cicero.
I disagree with Shedd’s next selection. He recommends Descartes. I do not. Of course, you should read him but he should not make him a lifelong study. He also recommends Locke, but I think Thomas Reid is a much better substitute.
Under theology, obviously, Augustine has pride of place (316). Then follows Anselm and Aquinas. He mentions Calvin but does not spend much time on him, preferring rather to go on to Owen, Howe, Baxter, and Edwards.
Conclusion
This book merits many perusings. Shedd’s prose is always a delight and while the preacher should not necessarily copy it (and in any case, it is doubtful he could), long exposure will no doubt make one a better and clearer thinker.
May 9, 2024
I had the Banner of Truth copy from 1965, no ISBN.
I never regarded Shedd as a brilliant preacher, powerful thinker and theologian yes, but not a preacher, so I wasn't interested in the 'homiletics' section.
His pastoral theology lectures were fine, nothing great, just obvious and wordy. Occasionally some interesting observations like 'do your visitations around Wednesday - it's most helpful to people because they already forgotten about Sunday'.
What is TERRIFIC is that he had a chapter on catechising, which is a great thing on its own, but then he was helpful in stressing its importance and showing how beneficial it can be. My advice is: read this chapter (just 20 pages long size B6), but then it's up to you whether you want to continue reading him or not. It's not a 'keeper' as far as I'm concerned.
I never regarded Shedd as a brilliant preacher, powerful thinker and theologian yes, but not a preacher, so I wasn't interested in the 'homiletics' section.
His pastoral theology lectures were fine, nothing great, just obvious and wordy. Occasionally some interesting observations like 'do your visitations around Wednesday - it's most helpful to people because they already forgotten about Sunday'.
What is TERRIFIC is that he had a chapter on catechising, which is a great thing on its own, but then he was helpful in stressing its importance and showing how beneficial it can be. My advice is: read this chapter (just 20 pages long size B6), but then it's up to you whether you want to continue reading him or not. It's not a 'keeper' as far as I'm concerned.
June 9, 2018
This book is worth reading if only for the last chapter - the chapter on catechizing the young. Shedd provides a detailed, and very perceptive list of effects that the process of catechizing will have both upon the minister and the children of his congregation. This chapter is worth its weight in gold.
October 24, 2022
It is an excellent resource for Pastors. The section on homiletics is a blast for any preacher. So much to learn from.
Displaying 1 - 5 of 5 reviews