The World's Great Sermons, Volume 09: Cuyler to Van Dyke — Reading Companion

Cuyler's Direct Address and Rhetorical Force

Cuyler's sermon 'The Value of Life' opens with a declarative sentence that sets the tone: 'There are two conflicting theories, nowadays, as to the origin of man.' He immediately positions himself against evolution, calling it unproven. His language is plain and forceful, using short sentences and rhetorical questions: 'Why need you and I seek to disprove what no man has ever yet proved or will prove?' This directness, combined with a clear binary (brute vs. God), creates a sense of urgency. Cuyler also employs vivid imagery—'the valley of the shadow of death,' 'the lights of the celestial city'—to evoke an emotional response. His pacing is swift, moving from refutation to affirmation within a few paragraphs.

Patton's Philosophical Approach to Death

In contrast, Francis L. Patton's 'Glorification Through Death' adopts a more analytical tone. He uses the metaphor of a corn of wheat falling into the earth to illustrate death as a necessary prelude to fruitfulness. His argument unfolds in stages: first, the principle illustrated in Judaism, then in Christ. Patton's sentences are longer and more complex, with clauses that build logical connections: 'The purpose of it was to disseminate the knowledge of the one living and true God.' He also introduces the concept of 'the perils of survivorship,' describing old age as a 'monumental intrusion into the present.' This philosophical reflection on the solitude of longevity adds a layer of psychological insight not present in Cuyler's more urgent style.

Variations in Pacing and Imagery Across the Collection

The volume's sermons differ markedly in pacing. Cuyler's opening is rapid and confrontational; Patton's is measured and reflective. Other preachers, such as Henry van Dyke in 'The Meaning of Manhood,' likely employ a more lyrical cadence (though not excerpted here). The biographical notes preceding each sermon also affect the reading experience, providing context that shapes expectations. For instance, Cuyler's note mentions his prolific writing—'some four thousand articles'—which may explain his direct, journalistic style. The collection thus offers a spectrum of homiletic voices, from the hortatory to the philosophical, each with its own rhythm and rhetorical devices.

Readers interested in the evolution of sermon rhetoric will find this volume a useful cross-section. Pay attention to how each preacher handles transitions—Cuyler's abrupt shifts versus Patton's gradual unfolding—and how they balance scriptural citation with contemporary reference. The biographical notes, though brief, hint at each speaker's background and may illuminate their stylistic choices.

Reading these sermons, I recalled my grandfather’s worn volumes, the paper soft as cloth. His favorite was Wesley’s, and I found the same patient insistence on grace there as in Van Dyke’s quiet assurance—both felt like hearing someone breathe steady beside you. The works of the Rev. John Wesley, Vol. 09 (of 32) — Inside the Classic carried that same unhurried warmth, a familiar voice across the decades.