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His preaching included two forms of sermon, the missionary and the ministerial (to which correspond the magisterium and the ministerium of the Church ), the former to unbelievers, the latter to those already in the Faith.
Of the latter we have a striking example in the discourse after the Last Supper, John, xiv-xvi.
For the former or missionary preaching, see Matt., xxviii, 19; Mark, xvi, 15; iii, 14; Luke, ix, 2. Paul'ssermon referred to in Acts, xx, 7-11, is an example of the second kind of preaching.
In this the Apostles were supported by assistants who were elected and consecrated for a purpose, for example, Timothy and Titus; as also by those who had been favoured with charismata.
Ambrose, on the occasion of her taking the veil, which is regarded as a private discourse.
And the reason for this he attributes to the stress of persecution.
Neander (I, 420, note) says of Sozomen's statement: "The remark could not extend to the early times; but suppose it did, it meant that the sermon was only secondary. Chrysostom preached, as priests, only when commissioned by their respective bishops.
He was already a trained orator, as were many of his hearers, and it is no wonder, as Bardenhewer (Patrology, p.Even during the time of the prohibition in Alexandria, priests, as we know from Socrates and Sozomen, interpreted the Scriptures publicly in Cæsarea, in Cappadocia, and in Cyprus, candles being lighted the while -- accensis lucernis .As soon as the Church received freedom under Constantine, preaching developed very much, at least in external form.It also explains the strange statement made by Sozomen (Hist.Eccl., VII, xix), and by Cassiodorus in his "Tripartite History", which Duchesne (Christian Worship, p. London, 1903) apparently accepts, that no one preached at Rome.