The Reformation provided powerful stimuli for the development of the sermon. Luther proclaimed that the sermon was the center of church life, placing it on a higher plane than liturgy. During the 17th century in France the general cultural upswing and the need to polemicize against the Huguenots and freethinkers brought about the flourishing of a refined, literary kind of sermon, employing the stylistic potentials of the baroque (for example, J. B. Bossuet and L. Bourdaloue). Old Russian literature contributed such masters of the sermon as Metropolitan Ilarion, Kirill Turovskii, Serapion Vladimirskii, and subsequently Metropolitan Daniil. Russian ecclesiastical orators of the 18th and 19th centuries, such as Feofan Prokopovich, Stefan lavorskii, and Platon Levshin, achieved a synthesis of the preaching traditions prior to Peter I and the techniques of the baroque sermon.
“That which is for me through the medium of money —that for which I can pay (., which money can buy)—that am I myself, the possessor of the money. The extent of the power of money is the extent of my power. Money’s properties are my—the possessor’s—properties and essential powers. Thus, what I am and am capable of is by no means determined by my individuality. I am ugly, but I can buy for myself the most beautiful of women. Therefore I am not ugly , for the effect of ugliness —its deterrent power—is nullified by money. … I am bad, dishonest, unscrupulous, stupid; but money is honoured, and hence its possessor. Money is the supreme good, therefore its possessor is good. Money, besides, saves me the trouble of being dishonest: I am therefore presumed honest. I am brainless, but money is the real brain of all things and how then should its possessor be brainless? … Does not my money, therefore, transform all my incapacities into their contrary?”