Analysis, the very function of logic, can never suffice, as Aristotle makes clear, for presentation. In preaching, its value is not for organizing, but for preliminary study. It is rather for the preacher than for his audience. It belongs rather in his notes than in his sermon. But though doctors analyzing daily in the schools might rely unduly on their habitual method when they preached, they preached oftenest to the schools themselves, that is to special audiences habituated to logical method. The popular preaching of the Franciscans can hardly have had that bent. The Dominicans, severely trained in logic, were also trained specifically to preach. St. Bernard, preaching both to monastic communities and to the people, will not be accused of over-division. Neither St. Anthony of Padua nor St. Bernardine of Siena can have set Italy on fire with elaborate analysis. These considerations, though largely _a priori_, are at least as weighty as contrary inferences from the sermon record. They permit the belief that medieval preachers realized as generally as preachers of other times the apothegm of St. Ambrose: _Non in dialectica complacuit Deo salvum facere populum suum_. F. STYLE Medieval sermons, for all the defects of transmission, offer ample and various demonstration of the force and beauty of medieval Latin. In contrast to the archaistic composition of the Renaissance, medieval sermon Latin moves at its best with ready variety and even in ordinary use with easy fluency. 1. Rhythm Pierre de Celles,[40] fairly typical of ordinary expertness, is clearly rhythmical. St. Bernard’s ardor and winsomeness, the oral immediacy of his expression, appear in no resource of his style more strikingly than in his very pace.[41]