Is the Young Man Absalom Safe? A Sermon Preached in the Church of St. Mary Magdalene, Stoke Bishop, on Sunday, July 19th, 1885 — Story, Setting & Ideas

Narrative Voice and the Claim of Impartiality

Wright's opening argument hinges on a contrast between biblical and secular historiography. He asserts that ordinary historians have 'favourites' and 'disfavour' that colour their accounts, leading to shifting portrayals of the same events. The Old Testament, by contrast, presents figures with 'no fixed shape' altered by bias. Wright points to the treatment of David's transgressions as evidence: the narrator does not suppress or soften them. This claim is central to Wright's rhetorical strategy—by establishing the Bible's reliability, he positions his own sermon as grounded in trustworthy testimony. The voice is that of a preacher confident in his textual analysis, yet the argument is not merely academic; it serves to reinforce the moral authority of scripture for his congregation.

The Pace of Exhortation: From History to Immediate Appeal

After establishing the historical reliability of the Absalom story, Wright shifts abruptly to direct application. He moves from discussing the messenger's breathless report to a present-tense address: 'We wear no fringes on the borders of our garments. But the law is written in every heart.' The pace quickens as he exhorts 'young men and young women' to remember God. The language becomes more urgent, with short, imperative sentences: 'Look upon it... remember— That is God.' Wright then contrasts the waiting father in the parable of the prodigal son with David's anxious waiting, emphasizing that God himself runs to meet the repentant. This acceleration from narrative analysis to pastoral plea mirrors the sermon's purpose: to move listeners from intellectual assent to personal response.

Recurring Details: The Fringe, the Messenger, and the Father's Run

Wright weaves several recurring motifs through the sermon. The 'fringe' from Numbers 15:38-39 appears as a symbol of visible reminder, which he updates: 'We wear no fringes... But the law is written in every heart.' The messenger running with tidings becomes a figure for the urgency of divine communication, though Wright notes that now 'the Father runs Himself.' The phrase 'safe and sound' echoes David's question and is repurposed as the promise of the prodigal's reception. These details are not merely ornamental; they structure the sermon's movement from Old Testament type to New Testament fulfillment, and from historical distance to present reality. Wright's careful repetition of these images gives the sermon a cohesive, almost poetic texture.

Wright's sermon is best approached as a piece of Victorian homiletics that blends close reading of scripture with urgent pastoral concern. Readers attentive to shifts in register—from analytical to hortatory—will observe how the preacher builds his case for the Bible's candor only to turn that candor into a mirror for his own congregation. The brevity of the text (around 6,000 words) rewards careful attention to its structural pivots and recurring imagery.

That sermon on Absalom stayed with me because it reads less like ancient history and more like a quiet mirror held up to our own restless hearts. It reminded me of how Catholic Problems in Western Canada — Text and Context lingers in the same way—not with grand answers, but with the patient ache of people searching for home. I keep thinking about that ache.