Relevant bibliographies by topics / Homiliae

Academic literature on the topic 'Homiliae'

Author: Grafiati

Published: 26 July 2024

Last updated: 27 July 2024

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Journal articles on the topic "Homiliae"

John Chrysostom and Jan Dominik Bogataj. "Janez Krizostom." Keria: Studia Latina et Graeca 23, no. 2 (December 29, 2021): 197–207. http://dx.doi.org/10.4312/keria.23.2.197-207.

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Prevedena homilija spada v serijo 67-ih homilij o 1 Mojzesovi knjigi (Homiliae in Genesin, CPG 4409), ki jih je Janez Krizostom (347–407), morda največji govorec krščanske antike, pripravil najverjetneje za postni čas leta 388, ko je še kot duhovnik deloval v Antiohiji. V prvem delu homilije (1–3) antiohijski govorec svoje poslušalce okara, ker nekateri izmed njih niso upoštevali njegovega duhovnega učenja in so raje zahajali na konjske dirke. Kara njihovo nehvaležnost za njegov trud s tem, da spominja na priliko o talentih, obenem pa jih spodbuja, da si prizadevajo, da bi njih, ki hodijo rajši na dirke, zopet pripeljali nazaj v cerkev, k duhovni hrani, ki jo daje sam Gospod. S to temo se homilija tudi nadaljuje, ko v drugem, daljšem delu (3–7) Krizostom prične z razlago dogodka obiska Abrahama pri Mamrejevih hrastih (1 Mz 18,1-15), pri čemer poudarja predvsem vzvišeni zgled Abrahamove gostoljubnosti do tujcev.

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Cross, J. E. "The use of patristic homilies in the Old English Martyrology." Anglo-Saxon England 14 (December 1985): 107–28. http://dx.doi.org/10.1017/s0263675100001307.

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The earlier editors of the Old English Martyrology (OEM), T. O. Cockayne and George Herzfeld, recognized that some notices, or phrases within notices, drew on homilies by named patristic writers. Cockayne identified two entries which closely echoed sentences from two of Gregory's Homiliae in Evangelia, for Emiliana (5 January) from Homilia xxxviii.15 and for Cassius (29 June) from Homilia xxxvii.9. Herzfeld added two more, for Processus and Martinianus (2 July) from Homilia xxxii.7 and for Felicitas (23 November) from Homilia iii.3. Also, guided by Ruinart, Herzfeld identified a passage from Augustine's Sermo cccix.4 within the entry for Cyprian of Carthage (14 September). Herzfeld, by oversight, had actually ascribed his Latin quotation (cited in the Addenda) to Fulgentius of Ruspe's Sermo vi, although Fulgentius's sermon probably did influence one other phrase in the notice.

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Great, Basil. "Homiliae IX in Hexaemeron. Homilia I." Philosophy. Journal of Higher School of Economics 3, no. 1 (March 31, 2019): 195–244. http://dx.doi.org/10.17323/2587-8719-2019-3-1-195-244.

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van Winden, J. C. M., Origenes, and Hermann-Josef Sieben. "In Lucam Homiliae/Homilien zum Lukasevangelium." Vigiliae Christianae 47, no. 1 (March 1993): 92. http://dx.doi.org/10.2307/1584346.

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De Vos, Benjamin M. J. "Plato’s Phaedrus and Symposium in the Pseudo-Clementine Homilies ." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no. 1 (June 1, 2023): 102–46. http://dx.doi.org/10.1515/zac-2023-0007.

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Abstract The presence of Plato and Platonic philosophy in the late antique Christian novel, the Pseudo-Clementine Homilies, has been underexamined. The present article takes a twofold approach: first, it discusses Platonic references and allusions in the disputes between Appion the grammarian and Clement, a follower of the apostle Peter (Homiliae Clementinae 4–6), and links them to the rest of the Homilistic narrative. Plato’s dialogues of the Symposium and, in particular, the Phaedrus turn out to be insightful philosophical and literary frameworks by means of which the Homilist reflects on the value of eros, paideia, rhetoric and philosophy, the value of written discourse, and truth. Secondly, this article also compares the Pseudo-Clementine Homilies with (other) novels and narratives from the Second Sophistic that intertextually engage with similar Platonic motifs and passages. My analysis reveals how the Homilist, as a Christian novelist with strong philosophical (and one might say Sophistic) interests, is a remarkable member of the late antique, cultural dialogue, in which the reception of Plato’s dialogues took place.

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DeMarco, David C. "TEXTUAL ISSUES IN BASIL OF CAESAREA'S HOMILIAE IN HEXAEMERON 4 AND 5." Classical Quarterly 68, no. 1 (March 20, 2018): 292–304. http://dx.doi.org/10.1017/s0009838818000095.

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This paper proposes a number of improvements to the text of Basil of Caesarea's Homiliae in hexaemeron 4 and 5. The biblical text poses particular problems for the fourth and the fifth homilies. Therefore, the text form of Genesis from these two homilies is discussed first, and then further individual instances from the fourth and the fifth homilies are examined. The passages are presented in the format of a commentary under the assumption that the reader has the GCS edition at hand.

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Muller, Barbara, Gregorius Magnus, and Raymond Etaix. "Homiliae in Evangelia." Vigiliae Christianae 54, no. 4 (2000): 439. http://dx.doi.org/10.2307/1584613.

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Longosz, Stanisław. "Dramatyzowane homilie o Janie Chrzcicielu i chrzcie Chrystusa." Vox Patrum 44 (March 30, 2003): 65–75. http://dx.doi.org/10.31743/vp.8066.

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Hac in brevi dissertatiuncula explicantur duae dramaticae homiliae: faise attributa Gregorio Thaumaturgo patriarchae Gregorii Antiocheni et Pseudo-Eusebii Alexandrini, quae iuxta auctorem constituunt validum momentum in processu formandi dramatis christiani; uti appendix proponitur prima Polonorum translatio homiliae pseudo-Eusebianae de baptismo.

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van Winden, J. C. M., Cornelis Datema, and Pauline Allen. "Leontii Presbyteri Constantinopolitani Homiliae." Vigiliae Christianae 42, no. 4 (December 1988): 409. http://dx.doi.org/10.2307/1584289.

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Jankosz, Magdalena. "Oficjalność i potoczność w języku homilii Jana Pawła II podczas I i II pielgrzymki do Polski." Perspektywy Kultury 41, no. 2/1 (June 30, 2023): 341–56. http://dx.doi.org/10.35765/pk.2023.410201.22.

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Homilia to gatunek wypowiedzi, który realizowany jest w odmianie mówionej języka. Dla tego rodzaju języka typowe są dwa style: styl oficjalny i styl potoczny. Celem artykułu będzie odnalezienie elementów tych stylów w homiliach wygłoszonych przez Jana Pawła II podczas I i II pielgrzymki do Polski. Pytania badawcze brzmią: Czy Jan Paweł II w tych homiliach wykorzystywał zarówno styl potoczny, jak i oficjalny? Jakie cechy stylu oficjalnego, a jakie – potocznego można odnaleźć w tych wystąpieniach? Na czym polegają podobieństwa? Z czego mogły wnikać ewentualne różnice? Materiał badawczy stanowi 12 homilii z I pielgrzymki oraz 9 homilii z II pielgrzymki. Metodą badawczą jest analiza lingwistyczna.

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Dissertations / Theses on the topic "Homiliae"

Radke, Douglas B. "John Chrysostom, On the statues : a study in crisis rhetoric." PDXScholar, 1988. https://pdxscholar.library.pdx.edu/open_access_etds/4051.

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The name of John Chrysostom has historically been held in high esteem by the Christian Church. John was born, circa A.O. 350, in the Syrian city of Antioch. His rhetorical career led him to the apex of religious power as bishop of Constantinople. As a result of his verbal harangues of the political and religious leaders, he was sent into exile, where he died in A.O. 407. During his life time he was recognized both for his eloquence and his controversial style. Since the fifth century he has been remembered by the epitaph "Chrysostom," a tribute to his oratorical abilities, which translated means "the golden mouthed."

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Müller, Hildegund. "Das "Luculentius"-Homiliar : Quellenkritische Untersuchungen mit Teiledition /." Wien : Verl. der österreichischen Akademie der Wissenschaften, 1999. http://catalogue.bnf.fr/ark:/12148/cb370583275.

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O'Brien, S. M. "An edition of seven homilies from Lambeth Palace Library MS. 487." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371719.

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Bennett, Naomi. "The Christology of the Anglo-Saxon homilies." Thesis, University of Cambridge, 2013. https://www.repository.cam.ac.uk/handle/1810/244973.

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This thesis examines the representations of Christ in the Old English homilies, by analysing as separate groups the homilies of Ælfric, Wulfstan, and the anonymous collections in the Blickling Homiliary and the Vercelli Book. The introduction outlines the background and contexts of the homilies, their significance, and previous work in the field. A definition of Christology is given for this context, as well as a brief examination of the Christology of other Old English texts. The chapters of the thesis follow rough chronological order, beginning with the Blickling Homiliary. Although this homiliary is incomplete and its homilies are anonymous, one can gain some sense of the compiler’s attitudes, and it is a valuable record of preaching at the time. The majority of the homilies are for penitential feasts, and due to this penitential purpose there is an emphasis on Christ’s future role as Judge, rather than a personal relationship with Christ. Christ is a fairly abstracted and inactive figure, more divine than human, and his involvement in the world is often represented by intermediaries, such as the saints. Nonetheless the image of Christ is on the whole a gently compassionate one, with the homilists’ overall goal being to encourage listeners to emulate Christ and his saints in order to be with them in Heaven. The collection’s anonymity and early date suggests a more popular conception of Christ than some of the later, more deliberate collections. The Vercelli Book, of which the content is also anonymous and roughly contemporary with the Blickling Book, exhibits perhaps the most uniform Christology of any of the Old English homily collections. Whereas the Blickling Homiliary follows the sequence of the Church’s calendar, the compiler of the Vercelli Book made what is effectively a florilegium and thus had greater freedom to choose texts to fit his intended message for the collection as a whole. The Vercelli Book focuses heavily, though not exclusively, on penance and judgement, and Christ is most often portrayed as an enthroned judge, whilst the judgement itself rests less upon him than on an individual’s actions and the petitioners’ pleas. There is little emphasis on Christ’s life, though the saints’ actions reflect his teachings. The poetry of the Vercelli Book is also examined where relevant. Ælfric’s portrayal of Christ is both comprehensive and consistent. With a strong focus on scripture, Christ takes more of a predominant role. Augustine’s heavy influence brings with it the notion of grace, which allows Ælfric to focus more on the Bible’s positive messages, and less on eschatology. Ælfric depicts Christ particularly as Redeemer, significant both for individuals and humankind; his portrayal has the same gentleness as that of the Blickling Homiliary. The homilies follow the liturgical calendar, hence their wide scope. Ælfric’s varied yet deliberate presentation of Christ exemplifies his broad theological aims and his use of a wide range of sources. His homilies aimed to evoke a response from his listeners, in penitential acts, praise of God, receiving the sacraments, and thus meriting salvation. Wulfstan’s relatively succinct corpus of homilies spends little time on the gospels, and emphasises far more the need to live a good Christian life, through education in prayer, the catechism and creed. God is usually the background authority figure, with the Antichrist often taking a more prominent and defined role than Christ. Even so, the legalistic and authoritative divinity can be associated with Christ, who must be appeased for fear of the end of the world and imminent judgement, and who also mirrors the earthly rulers with whom Wulfstan would have interacted on a regular basis. In conclusion, I have found that the depiction of Christ is a telling reflection of the intents and styles of each homilist or collator. Whilst the anonymous homilies may show contradictions, the overall trajectory is coherent, and both Wulfstan and Ælfric exhibit consistent and deliberate Christologies, usually distinct from their theologies. The depiction of Christ is by no means uniform, but reflects both a wide range of sources and images, and the abilities of the respective homilists to adapt them to their own purposes, settings and audiences.

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Antonopoulou, Theodora. "The homilies of the emperor Leo VI /." Leiden ; New York ; Köln : Brill, 1997. http://catalogue.bnf.fr/ark:/12148/cb369660055.

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PINTO, Juliana de Sousa. "O gênero discursivo homilia: intertextualidade e dialogia nas práticas religiosas católicas." Universidade Federal de Goiás, 2011. http://repositorio.bc.ufg.br/tede/handle/tde/2398.

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Made available in DSpace on 2014-07-29T16:19:03Z (GMT). No. of bitstreams: 1 Dissertacao_Juliana.pdf: 571717 bytes, checksum: b69c3a261c883bc2646cca9c2d62629b (MD5) Previous issue date: 2011-06-07
This work now presented emerged from the professional and personal anxieties, from the actuation in a project developed by the Núcleo de Estudos, Pesquisa e Extensão em Agricultura Familiar NEAF/UFG, in the Rio Claro (P.A.) Projeto de Assentamento in Jataí, State of Goiás. And has as the objective, to analyze the social and spatial trajectory of the families from this setting, besides to verify the influence of these trajectories in the present time of their lives, as seat people. So some specific objectives were established, just as to analyze the social and spatial trajectory of the families from the Rio Claro P.A. in the previous phases to the constitution of this setting: the previous phase to the land battle; to understand how the constitution of the P.A. was realized, and to verify which were the influences of the social and spatial trajectories of the families in the social and productive organization of the setting. These trajectories were divided in three phases, the previous phase to the entering into the land battle, which gives the basis for the first part of the work; the phase of the battle for land, which gives basis the second part; and finally the present phase of their social and spatial trajectories, as seat people, constituting the third part. According to these objectives, we took bold of the following methodological instruments which permitted the development of this study: bibliographic and documental research through the data supplied by the Sindicato dos Trabalhadores Rurais de Jataí (Jataí Rural Labor Union) and the DATALUTA data bank, which permitted the secondary data collection; field research, with the use , as instruments of data collection, of a form with closed and open questions and a semi organized interview, which propitiated the collection of the primary data. In the form we obtained the participation of 17 families who compose the Rio Claro setting, in a total of 19 people. 10 families participated in the interview, totalizing 13 researched people. After realizing this study it was possible to conclude that, to research the social and spatial trajectories from the components of the P.A. Rio Claro was fundamental to understand the social and productive relationships established in the setting and among people of the researched group, being possible to indentify the origins of the families, the cause they were expropriated from the land, and how they entered into the movement of the land battle and how they created the setting which nowadays guarantees them the production of their ways of life, through the work in the conquered peace of land .
O trabalho ora apresentado emergiu de anseios profissionais e pessoais, a partir da atuação em um projeto desenvolvido pelo Núcleo de Estudos, Pesquisa e Extensão em Agricultura Familiar NEAF/ UFG, no Projeto de Assentamento (P.A.) Rio Claro em Jataí-Go e tem como finalidade, analisar a trajetória socioespacial das famílias deste assentamento, além de verificar a influência destas trajetórias na fase atual de suas vidas, enquanto assentadas. Desse modo foram traçados alguns objetivos específicos, tais quais analisar a trajetória socioespacial das famílias do P.A. Rio Claro nas fases anteriores ao período de constituição deste assentamento: a fase anterior à luta pela terra e a fase de luta pela terra; compreender como se deu a constituição do P.A. e averiguar quais as influências das trajetórias socioespaciais das famílias no processo de organização socioprodutiva do assentamento. Estas trajetórias foram dividas em três fases, a fase anterior à entrada na luta pela terra, que dá base para o primeiro capítulo do trabalho; a fase de luta pela terra, que embasa o segundo capítulo; e, por fim, a fase atual de suas trajetórias socioespaciais, enquanto assentados, constituindo o terceiro capítulo. De acordo com estes objetivos, lançamos mão dos seguintes instrumentos metodológicos que possibilitaram o desenvolvimento deste estudo: pesquisa bibliográfica e documental, por meio de dados fornecidos pelo Sindicato dos Trabalhadores Rurais de Jataí e do banco de dados DATALUTA, que possibilitou a coleta de dados secundários; pesquisa de campo, com utilização, como instrumentos de coleta de dados, de um questionário com perguntas fechadas e abertas e uma entrevista semi-estruturada, que propiciou a coleta de dados primários. No questionário obteve-se a participação das 17 famílias que compõem o assentamento Rio Claro, contando com o total de 19 pessoas. Da entrevista participaram 10 famílias, somando 13 pessoas pesquisadas. Após realizar este estudo, pode-se concluir que, pesquisar as trajetórias socioespaciais dos camponeses do P.A. Rio Claro foi fundamental para compreender as relações sociais e produtivas estabelecidas no assentamento e entre o grupo pesquisado, podendo identificar as origens das famílias, porque foram expropriados da terra, como entraram no movimento de luta pela terra e como deram origem ao assentamento que hoje lhes garante a reprodução de seus modos de vida, por meio do trabalho no pedaço de chão conquistado.

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Wilcox, J. "The compilation of Old English homilies in MSS Cambridge, Corpus Christi College, 419 and 421." Thesis, University of Cambridge, 1987. https://www.repository.cam.ac.uk/handle/1810/272589.

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The subject of this study is the compilation of an Old English homiliary contained in the companion volumes, Cambridge, Corpus Christi College, 419 and the original portions of 421 (together designated N in this thesis), written as a hitherto unidentified centre in the first half of the eleventh century. The collection comprises twenty-three Old English homilies: seven by AElfric, six by Wulfstan, and ten of unknown authorship. It is of particular significance as a witness to the use of anonymous homilies in the eleventh century. I provide a commentary on the anonymous homilies, discuss the textual affiliations of the collection as a whole, and investigate its place of origin. A detailed examination of the two manuscripts provides information about the exemplars from which they were copied and the uses to which they were put. I demonstrate that N was a popular collection - it contains corrections and revisions by at least twenty-one different hands - and that it travelled to Exeter at a time when Old English manuscripts were still in use. Eight of the anonymous homilies in N have been edited by A. S. Napier, Wulfstan: Sammlung der ihm zugeschriebenen Homilien (Berlin, 1883), but have never been fully discussed. The ninth has not been adequately edited (it was edited from a single manuscript by A. O. Belfour, Twelfth-Century Homilies in MS Bodley 343, EETS o.s. 133 (London, 1909) as homily VI). I provide an edition from all the surviving manuscripts as an appendix. The unpublished variants of one manuscript of the tenth anonymous homily (edited by Bruno Assmann, Angelsáchsische Homilien und Heiligenleben, Bibliothek der angelsáchsischen Prosa 3 (Kassel, 1889) as homily XI) are listed in a second appendix. I describe the sources of each anonymous homily and show how the homilist has used those sources. I also establish the textual relationship of all surviving manuscripts of the homilies and show how each homily has developed in the course of transmission. The textual relations and development of the homilies by AElfric and Wulfstan are described more briefly. The language of all the homilies is discussed in a separate chapter. As a result of these investigations I demonstrate that N was compiled from eleven different exemplars, some of which had already enjoyed a considerable history by the eleventh century. The collection was compiled to provide basic Christian instruction, which is given added urgency by an insistence on the imminence of judgement. I conclude that it was assembled at a small monastery dominated by Canterbury influences - probably the unknown monastery which the manuscript Cambridge, Trinity College, B.15.34 (containing a collection of AElfric's homilies) travelled to in the Anglo-Saxon period.

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Krause, Karin. "Die illustrierten Homilien des Johannes Chrysostomos in Byzanz /." Wiesbaden : Reichert, 2004. http://www.loc.gov/catdir/toc/fy0610/2004471848.html.

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Crostini, Barbara. "An eleventh-century liturgical homiliary : the Evergetis 'Katechetikon'." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.243442.

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Jolly, Clay Dane. "The light of God in the Macarian homilies." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Books on the topic "Homiliae"

Origen. In Lucam homiliae =: Homilien zum Lukasevangelium. Freiburg: Herder, 1991.

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Gregory. In Canticum canticorum homiliae =: Homilien zum Hohenlied. Freiburg: Herder, 1994.

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R, Etaix, ed. Homiliae in Evangelia. Turnhout: Brepols, 1999.

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Gregory. Homiliae in Evangelia =: Evangelienhomilien. Freiburg: Herder, 1997.

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Cornelis, Datema, and Allen Pauline 1948-, eds. Leontii Presbyteri Constantinopolitani Homiliae. Turnhout: Brepols, 1987.

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Gregory I, Pope, ca. 540-604 and CETEDOC, eds. Gregorius Magnus, Homiliae in evangelia. Turnhout: Brepols, 1999.

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Heiricus. Heirici Autissiodorensis homiliae per circulum anni. Turnholti (Turnhout): Brepols, 1992.

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Heiricus. Heirici Autissiodorensis homiliae per circulum anni. Turnholti: Brepols, 1994.

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Riccardo, Quadri, and Demeulenaere R, eds. Heirici Autissiodorensis Homiliae per circulum anni. Turnholti [Belgium]: Brepols, 1992.

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Theodora, Antonopoulou, ed. Leonis VI Sapientis Imperatoris Byzantini Homiliae. Turnhout: Brepols, 2008.

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Book chapters on the topic "Homiliae"

Brock, Sebastian P. "Preface To The Gorgias Reprinted Edition." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis, v—viii. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210311-001.

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Kiraz, George A. "The Making Of The Gorgias Reprinted Edition." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis, ix—xii. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210311-002.

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Bedjan, Paul. "Avant-Propos." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis, 842–60. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210311-038.

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Bedjan, Paul. "Avant-Propos." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis, 893–912. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210328-040.

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"Gregor I. (Papst): In evangelia homiliae." In Die Inkunabeln in der Universitätsbibliothek Bern. BOP Books, 2023. http://dx.doi.org/10.36950/991068250069705501.

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"Table Of Contents (Syriac)." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis, 1–3. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210311-003.

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"Appendix II: On The Destruction Of Jerusalem." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis, 4–97. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210311-004.

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"Appendix I: On The Church And The Apostles." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis, 98–120. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210311-005.

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"The End, And Judgement." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis, 121–28. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210311-006.

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"The End." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis, 128–43. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210311-007.

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Conference papers on the topic "Homiliae"

Radošević, Andrea. "Digital Processing of Patristic Texts in Croatian Glagolitic Breviaries Digitalno procesuiranje patrističkih tekstova hrvatskoglagoljskih brevijara." In Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.21.

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In Croatian Glagolitic breviaries written from the 14th to the 16th century we find numerous patristic texts inserted from homilies, sermons, treatises and commentaries written by Saint Augustine, Ambrose, Gregory the Great, Origen, Jerome, John Chrysostom etc. At the Old Church Slavonic Institute, two integrated digital databases serve as platforms for their detailed and comparative research. The tabular review of the results in the bib.stin. hr database enables a quick comparison of the transmission of homilies in the Glagolitic liturgical books. Their linguistic similarities and differences, as well as basic palaeographical description, are provided in the database beram. stin.hr that has been developed under the Research Centre of Excellence for Croatian Glagolitism. The goal of the paper is to present the contribution of these two databases in further researching the patristic corpus transmitted in Croatian Glagolitic liturgical books.

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Mikulka, Thomáš. "Към славянската рецепция на византийските катени извън състава на Учително евангелие / On the Reception of the Byzantine Catenae among Slavs Outside the Didactic Gospel." In Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.14.

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In this paper the research showed that apart from Didactic Gospel more writings depend on Byzantine catenae. Of the few Slavic texts found, the sermon on the Nativity of John the Baptist was thoroughly analysed. The translation is rich and varied, respecting the target Slavic language. The lexicon of the Homily is very ancient, which is supported by rare words (иночѧдъ) and loanings from Greek (продромъ). Some ancient forms could be reconstructed: сѧтъ and роꙁьство, phonetically related to the Slavic West. Three homilies from Clozianus codex (on Palm Sunday, on Maundy Thursday and on Good Friday) show similar linguistic characteristics. The translation could be dated in the late 9th century, perhaps even earlier than the Didactic Gospel.

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Spasova, Maria. "Трапезната метафора в Учителното евангелие на Константин Преславски и нейните византийски източници/ The Table Metaphor in Constantine of Preslav’s Didactic Gospel (Učitelno evangelie) and its Byzantine Sources." In Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.03.

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The article presents examples for the table metaphor (the table spiritual) in the Didactic Gospels by Constantinе of Preslav (Učitelno evangelie). Its prototype can be found in two homilies by Gregory of Nazianzus and Hexameron by John Chrysostom, but gradually it is widely spread and used as an art motive in the Christian homiletic literature. To follow strictly the set example of the early Christian Great Fathers in the compilations of sermons is proclaimed, established and put into effect according to the Rule 19 of the decisions of The Sixth Ecumenical Council (The Trullan Council). Archbishop Constantinе “incrustrates” in the Didactic Gospels the metaphor for the spiritual table, following the art examples of the oratory eloquence of the fathers of the Church.

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Miltenov, Yavor. "Лексиката в хомилетичните текстове на Константин Преславски в „преславски“ контекст / Lexical Features of Constantine of Preslav’s Homilies in “Preslav” Context." In Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.07.

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It is well known that there are several factors that we need to keep in mind when studying the lexical features of the works compiled and translated by Constantine of Preslav. First, editions of his texts have appeared only recently, and indices or dictionaries are still being prepared. Second, the characteristics of Constantine’s language combine three lines: on the one hand, it is quite conservative, as would be characteristic of a Methodius disciple trained in Moravia. On the other hand, although rarely, there is layering characteristic of Old Bulgarian texts created in Preslav or in centers influenced by Preslav. Thirdly, several characteristic very rare words are traced in his works, which could be part of the author’s idiolect. The purpose of the article is to identify and analyze of lexemes from the second group. In view of the above, these are preliminary observations, limited by material at disposal at the present time. Selected lexemes, which find a parallel in translated works from the 9th and 10th centuries of East Bulgarian origin, are examined. The features selected and their analysis could be used in future to answer the question of whether and how the environment in which Constantine worked influenced his lexical choice.

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Stankovska, Petra. "Evangelní citáty v autorských částech Poučného evangelia Konstantina Preslavského a jejich srovnání s citáty v Besědách Řehoře Velikého na evangelia / Gospel Quotations in the Author’s Parts of Constantine of Preslav’s Didactic Gospel and their Comparison with quotations in Gregory the Great’s Homilies on the Gospels." In Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.09.

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In the contribution, the main focus is on the comparison of the Gospel quotations in the Old Church Slavonic translation of Gregory the Great's Homilies on the Gospels (i. e. Besědy) and in the author's parts of Constantine of Preslav’s Didactic Gospel. A total of 15 common citations were found, of which 10 could be further analyzed. Based on the comparison, we came to the conclusion that most of these quotations are in the Didactic Gospel in the wording of the Old Church Slavonic Gospel translation, but in half of the cases it is a match with the manuscripts of the Preslav redaction or further development of the oldest redaction of the Old Church Slavonic Gospel translation. In eight quotations from the Besědy, the translator's familiarity with the Old Church Slavonic translation of the Gospel can be observed, while half of them are verses well known even to ordinary Christians. In some cases, we observe interesting identical variants in the Didactic Gospel and in the Besědy, which are either found in the Gospel manuscripts of younger redactions, or are not documented in them at all.

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Kotova, Dobriela. "Уводите и заключенията в Учителното евангелие: източници и вдъхновения." In Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.02.

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Constantine of Preslav’s Didactic Gospel is a collection of 51 preachings on the Sunday Gospel readings for the whole church year. All these orations follow the same structure: introduction, exposition, and conclusion. The earliest studies on the monument point out that the expositions were translated. The introductions and conclusions, however, have ever since been considered authored by Constantine of Preslav. Yet, on the basis of the recently gained knowledge about the Greek sources of these collection, it is now possible to refine the idea of how the introductory and concluding parts of these preachings were composed. The article examines a group of orations whose conclusions absorb passages of John Chrysostom’s homilies. It also reveals the manner in which Constantine created his own edifying text by excerpting, translating and compiling pieces of them or using them as a starting point for constructing his own propositions. Two other orations are also discussed in this aspect, where inspiration seems to have been drawn from Epiphanius of Cyprus and Gregory the Theologian. In the course of the analysis, attention is drawn to both the rhetorical and artistic skills of Constantine of Preslav, his deep theological understanding, and entire devotion to the enlightenment mission he undertook

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Йотов, Валери. "Archaeological and art parallels of byzantine sword discovered in grave no. 55 of Garabonc I necropolis (second half of 9th century)." In Hadak útján. A népvándorláskor kutatóinak XXIX. konferenciája. Budapest, 2019. november 15–16. 29th. Bölcsészettudományi Kutatóközpont Magyar Őstörténeti Kutatócsoport, 2022. http://dx.doi.org/10.55722/arpad.kiad.2021.4.1_11.

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The author stops attention on the famous sword that was discovered in the 80ies of 20th century in grave No 55 of the Garabonc I necropolis, Hungary. In 2011, the author wrote an article in attempt to systematize a few types of Byzantine swords. One of the types of swords he called „Garabonc type” – according to this weapon found in a sure archeological context. To date, „Garabonc type” is represented by six pieces – swords and/ or their details. The swords of this type are one-handed and consist of a blade with swordguards and hemispherical pommel on top. According the author, the closest artistic parallels to the „Garabonc type” of swords are depicted in famous manuscript of „The Homilies of Saint Gregory of Nazianzus” that was completed in Constantinople in 879–882, where similar swords are shown in four folios of the book. The discussed here sword type may be determined as a Byzantine invention and maybe it was produced in the empire. This has also been proved by some other works of art, although dated to a later period (9th–10th centuries). The author, accepted for most possible the hypothesis proposed by the first researcher B. M. Szőke that the Garabonc sword was transferred in the lands south of Balaton Lake by Bulgarsmercenaries. Most possibility that, they have joined the retinue of Prince Pribina, the head of the Blatna Principality and his son Chezil around the second third of 9th century.

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