Artículos de revistas: "Sermoni"

1

Delcorno, Pietro. "Catechesi e drammatizzazione: Lo Spirito Santo nei sermoni di Pentecoste di Vicent Ferrer". Anuario de Estudios Medievales 49, n.º 1 (2 de abril de 2019): 75. http://dx.doi.org/10.3989/aem.2019.49.1.03.

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[it] L’articolo si concentra sull’abilità comunicativa di Vicent Ferrer e sulla sua capacità di miscelare catechesi e invenzione narrativa, analizzando sei versioni del sermone Repleti sunt omnes Spiritu Sancto. Gli schemi, le reportationes, i sermoni modello delle prediche tenute da Ferrer in diverse parti d’Europa mostrano come la festa di Pentecoste fornisse l’occasione per una vivace ‘messa in scena’ del racconto biblico e come la predicazione fornisse agli ascoltatori un accesso, mediato ma non banale, alla conoscenza della Scrittura. Nel sermone di Pentecoste, indicando la comunità apostolica come modello per i suoi ascoltatori, Ferrer sviluppava una riflessione tanto sul ruolo della predicazione quanto sul disporsi ad accogliere lo Spirito Santo.

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2

Vanspauwen, Aäron y Anthony Dupont. "Studying Manichaeism in Augustine’s Sermones ad populum: Crypto-Manichaeism and the Audience’s Theology". Cuestiones Teológicas 49, n.º 112 (2022): 1–22. http://dx.doi.org/10.18566/cueteo.v49n112.a06.

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This article proposes a methodology for the study of Manichaeism in the Sermones ad populum. Sermons provide a unique perspective on Augustine’s thought: they offered him the opportunity to share theological and ethical concerns with a responsive audience. Because his sermons have only recently been (re-)discovered as loci of Augustine’s ideas, and because they constitute a specific genre within his oeuvre, the development of a method for studying them is in order. To illustrate the proposed method, the present contribution examines anti-Manichaean content in the Sermones ad populum by means of two key concepts. The first concept is that of crypto-Manichaeism. Although they do not refute Manichaeism in its totality, the sermons are regularly concerned with specific aspects of Manichaeism, such as those that were relevant to the sermon’s liturgical occasion or those Augustine feared were attractive to his flock. Crypto-Manichaeism refers, on the one hand, to the tendency of Manichaeans to refrain from openly identifying themselves as such. After all, they considered themselves true Christians. Nor was Manichaeism the only movement in late antique Christianity that espoused dualistic beliefs, rejected bodily desires and material wealth, and criticized the Old Testament. Anti-Manichaean argument was therefore more broadly applicable than refutation of Manichaeism stricto sensu. Our attention to crypto-Manichaeism therefore does justice to the pastoral and exhortative function of Augustine’s sermons. A second key concept is the perspective of the audience. The setting of each sermon is unique, the composition of audiences varied, and attendance no doubt fluctuated. Each sermon ought to be considered as its own literary and theological whole, hermeneutically influenced by its concrete Sitz im Leben (i.e., composition of the audience, time and place, liturgical setting, etc.). The audience’s theology can be reconstructed in a bottom-up fashion, with each sermon supplying complementary and cumulative theological information that the audience could have gathered by participating in the liturgy. In this article we apply the proposed methodology to a group of four early anti-Manichaean sermons.

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3

WHARRY, CHERYL. "Amen and Hallelujah preaching: Discourse functions in African American sermons". Language in Society 32, n.º 2 (25 de febrero de 2003): 203–25. http://dx.doi.org/10.1017/s0047404503322031.

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Numerous discourse markers have been examined in conversation and lecture contexts, but research is sparse on markers in the sermon genre and on the religious discourse communities in which sermons occur. This article examines discourse marker functions of sermonic expressions frequent in performed African American sermons (e.g. Amen, Hallelujah, Praise God). Functions identified include those of textual boundary marker, spiritual maintenance filler, rhythmic marker, and the infrequent call-response marker. Results support the importance of the role that culture (here, African oral tradition) plays in sermon performance.

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4

Żurek, Antoni. "Małżeństwo i prokreacja według Cezarego z Arles". Vox Patrum 12 (23 de agosto de 1987): 427–39. http://dx.doi.org/10.31743/vp.10563.

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5

Bracha, Krzysztof. "Husytyzm jako kąkol. Kalendarium husyckie w kazaniu Dominica V post Epiphaniam Jana z Paczkowa Wettzigera z końca XV w." Studia z Dziejów Średniowiecza, n.º 25 (16 de septiembre de 2022): 47–66. http://dx.doi.org/10.26881/sds.2022.25.02.

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In a manuscript from the end of the fifteenth century in the University of Wrocław Library, which derives from the Augustinian Monastery (canonici regulares) in Żagań (under the Provost in Zielona Góra), a collection of sermons has survived, a collection of homilies for the entire liturgical year, entitled Sermones varii de tempore et de sanctis, transcribed by Jan z Paczkowa Wettziger (died after 1497). Wettzinger, a canon regularis from Kłodzko (he later lived in Żagań, Wrocław, and Zielona Góra), was not, despite appearances, the author of the collection, but he edited it on the basis of a collection of sermons of the Bernardine Patrick during his stay in Zielona Góra. Between pages 49r and 50v of the manuscript, there is the second (in sequence) sermon Sermo II: Dominica V post Epiphaniam. It is devoted to the phenomenon of heresy, which the preacher compares allegorically to the biblical tares. Wettzinger concentrates, above all, on an anti‑Hussite polemic. He transforms a critical interpretation of heresy into a chronicle‑style piece, incorporating into the sermon a calendar of the history of Czech Hussitism in the form of a long chronicler’s note.

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Gawłowska, Wanda y Krzysztof Witczak. "Profesor Stefan Oświecimski jako nauczyciel i opiekun studenckich obozów naukowych". Collectanea Philologica 1 (1 de enero de 1995): 19–22. http://dx.doi.org/10.18778/1733-0319.01.04.

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Professor Stephanus Oświecimski Cathedrae Philologiae Classicae Universitatis Lodziensis moderator, iuventutis philologicae tutor studia humana late promovebat, linguam Latinam redivivam sermoni zamenhofianae praeponebat, scholasticorum castra ad Silesiae artes sacras atque humanas investigandas ponebat.

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7

Gecser, Ottó. "I sermoni quaresimali: Digiuno del corpo, banchetto dell’anima – Lenten Sermons: Fast of the Body, Banquet of the Soul". Medieval Sermon Studies 63, n.º 1 (1 de enero de 2019): 77–80. http://dx.doi.org/10.1080/13660691.2019.1662567.

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8

Onipede, Festus Moses y EDUN, Olayinka Modinat2. "A Study of Generic Structure Potential in Select Sermons of Reverend E.M.F Oshoffa". International Journal of English Language Studies 3, n.º 6 (1 de julio de 2021): 01–11. http://dx.doi.org/10.32996/ijels.2021.3.6.1.

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This research aimed to examine the obligatory and optional linguistic elements, the generic structure, and the pragmatic imports of the linguistic elements identified in Reverend EMF Oshoffa's sermons. Reverend Emmanuel Mobiyina Friday Oshoffa is selected out of many white garment Churches because of the large audience that listens to him as the Supreme Head of Celestial Church of Christ worldwide. In this study, we purposely studied thirty-two (32) excerpts selected from Reverend EMF Oshoffa's sermons through participants and non-participant observations. The findings revealed the GSP catalogue for Reverend EMF Oshoffa as [P]^ [S]^ (DoP)^ [Se]^ {(CfC)^ (WtF)}^ [F].The elements generated in the catalogue include: prayer P, Song S, Greeting G, Declaration of Purpose DoP, Sermon Se, Call for Confession CfC, Welcome to the Fold WtF, and Finis F. While DoP, CfC and WtF are optional, the remaining ones (P, S, G,Se and F) are obligatory. The findings revealed that most registers used in patterning CCC sermons feature 'angelic registers' whose meanings cannot be traced to any world languages, but their meanings can be inferred from the context of use. Notable registers of the sermon featured El-beraca-bered-Eli, Elmorijah, Elohimjah, and Eli-Bamah-Yabah. The paper concluded that the elements of GSP catalogued here are typical of CCC sermonic discourse. Therefore, it is suggested that future research could apply this model to other sermonic discourse of other denominations, most especially White Garment Church such as Cherubim and Seraphim, to further test its validity.

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9

Moses, Onipede Festus. "A Generic Structure Of Reverend E.M.F Oshoffa’s Sermons". International Journal of Systemic Functional Linguistics 3, n.º 2 (5 de julio de 2021): 81–89. http://dx.doi.org/10.55637/ijsfl.3.2.3046.81-89.

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This research’s objectives were to examine the obligatory and optional linguistic elements, the generic structure, and the pragmatic imports of the linguistic elements identified in Reverend EMF Oshoffa's sermons. Reverend Emmanuel Mobiyina Friday Oshoffa is selected out of many white garment Churches because of the large audience that listen to him as the Supreme Head of Celestial Church of Christ worldwide. In this study, we purposively studied thirty-two (32) excerpts selected from Reverend EMF Oshoffa's sermons through participants and non- participant observations. The findings revealed the GSP catalogue for Reverend EMF Oshoffa as [P]^ [S]^ (DoP)^ [Se]^ {(CfC)^ (WtF)}^ [F]. The elements generated in the catalogue include: prayer P, Song S, Greeting G, Declaration of Purpose DoP, Sermon Se, Call for Confession CfC, Welcome to the Fold WtF, and Finis F. While DoP, CfC and WtF are optional, the remaining ones (P, S, G, Se and F) are obligatory. The findings revealed that most registers used in patterning CCC sermon feature 'angelic registers' whose meanings cannot be traced to any world languages, but their meanings can be inferred from the context of use. Notable registers of the sermon featured El-beraca-bered-Eli, Elmorijah, Elohimjah,and Eli-Bamah-Yabah. The paper concluded that the elements of GSP catalogued here are typical of CCC sermonic discourse. It is therefore suggested that future research could apply this model to other sermonic discourse of other denomination, most especially White Garment Church such as Cherubim and Seraphim to further test its validity.

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10

Kochaniewicz, Bogusław. "Tajemnica wcielenia w mowach św. Piotra Chryzologa". Vox Patrum 38 (31 de diciembre de 2000): 293–321. http://dx.doi.org/10.31743/vp.7249.

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Il mistero dell’incarnazione presentato nei sermoni di Pietro Crisologo, vescovo di Ravenna (380-450), occupa un posto importante, intorno al quale si svolge la riflessione teologica del Dottore della Chiesa. Tale mistero mette in rilievo il Verbo di Dio, generato dal Padre, consostanziale a Lui, che per la nostra salvezza assume la nostra natura umana nel grembo verginale di Maria.

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11

Żurek, Antoni. "Laikat rzymski w świetle "Mów" Leona Wielkiego". Vox Patrum 42 (15 de enero de 2003): 293–301. http://dx.doi.org/10.31743/vp.7160.

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Dai Sermoni di Leone Magno risulta che la Chiesa di Roma d'allora era ben organizzata ed aveva una struttura gia stabilita. La chiara distinzione tra „ordo sacerdotis" e il resto dei „membra Christi" destinava i rispettivi doveri. I laici erano ben consapevoli della sua partecipazione al „corpo di Cristo" e d'essere un „reale sacerdozio", ma il loro influsso sulla vita della comunita era assai scarsa.

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12

ZANGARA, V. "Intorno alla collectio antiqua dei sermoni di Massimo di Torino". Revue d'Etudes Augustiniennes et Patristiques 40, n.º 2 (enero de 1994): 435–51. http://dx.doi.org/10.1484/j.rea.5.104714.

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13

Stanciu, Diana. "Conscientia, Capax Dei y Salvación en Agustín. ¿Qué hubiera dicho Agustín del «vacío explicativo» (‘explanatory gap’)?" Augustinus 64, n.º 3 (2019): 439–48. http://dx.doi.org/10.5840/augustinus201964254/25523.

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How to characterize the scriptural exegesis that Augustine of Hippo develops in the Sermons on Scripture? The interpretations of the pericope of the act of faith of the centurion (Matth. 8:5-13) allow, by comparison, to provide elements of answer to this question. Only two continuous commentaries of it are preserved in the works of Augustine: the Sermon 62 (Carthage, 399) and the Sermon Morin 6 (409). It is, however, the subject of some sixty mentions, covering all genres (letters, exegetical treatises, polemics) and almost all chronological and polemical contexts (Manicheism, Donatism, Pelagianism). With this pericope, Augustine reminds both the Manicheans that Scripture must be received with faith, and the Donatists that members of the Church come from the east and the west. The accents are very different in the two sermons: the clearly theological perspective in the Sermo Morin 6 is colored in the Sermo 62 of a discrete and complex rhetorical use which aims to prepare the exhortation not to go to the banquets of the idols that form the second part of this sermon. Augustine’s homiletic exegesis enters into full consonance with the double inscription of the sermon in its liturgical and historical contexts: the first involves developing the faith of the faithful to unify the Body of Christ and the second to lead them to put into practice the requirements of this faith in the concrete circumstances of their lives. The themes of homiletic exegesis then con- tribute to making the sermon one of the mediations of grace in the work in the liturgy.

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14

Pauliat, Marie. "Non inuenit tantam fidem in Israel: el texto del acto de fe del centurión (Mt 8, 5-13) interpretado en los Sermones in Matthaeum de Agustín de Hipona". Augustinus 64, n.º 3 (2019): 427–38. http://dx.doi.org/10.5840/augustinus201964254/25522.

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How to characterize the scriptural exegesis that Augustine of Hippo develops in the Sermons on Scripture? The interpretations of the pericope of the act of faith of the centurion (Matth. 8:5-13) allow, by comparison, to provide elements of answer to this question. Only two continuous commentaries of it are preserved in the works of Augustine: the Sermon 62 (Carthage, 399) and the Sermon Morin 6 (409). It is, however, the subject of some sixty mentions, covering all genres (letters, exegetical treatises, polemics) and almost all chronological and polemical contexts (Manicheism, Donatism, Pelagianism). With this pericope, Augustine reminds both the Manicheans that Scripture must be received with faith, and the Donatists that members of the Church come from the east and the west. The accents are very different in the two sermons: the clearly theological perspective in the Sermo Morin 6 is colored in the Sermo 62 of a discrete and complex rhetorical use which aims to prepare the exhortation not to go to the banquets of the idols that form the second part of this sermon. Augustine’s homiletic exegesis enters into full consonance with the double inscription of the sermon in its liturgical and historical contexts: the first involves developing the faith of the faithful to unify the Body of Christ and the second to lead them to put into practice the requirements of this faith in the concrete circumstances of their lives. The themes of homiletic exegesis then contribute to making the sermon one of the mediations of grace in the work in the liturgy.

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15

Donavin, Georgiana. "“De sermone sermonem fecimus”: Alexander of Ashby's De artificioso modo predicandi". Rhetorica 15, n.º 3 (1997): 279–96. http://dx.doi.org/10.1525/rh.1997.15.3.279.

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Abstract: Alexander of Ashby's De artifldoso modo predicandi has the distinction of being the first medieval sermon rhetoric since the De doctrina Christiana to apply classical rhetorical terms to preaching. The text ineludes a dedicatory prologue to Alexander's abbot (of the Augustinian canons at Ashby), the treatise proper on a sermon's construction, and five sample sermons. In contradistinction to current formalist descriptions of the De artificioso modo predicandi, this essay focuses on its audience awareness. I argue that the historical importance of this treatise lies not merely in its revival of classical terminology, but also in its theorization of rhetorical scenes in which classical teachings might apply to the sermon.

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16

Kershaw, Allan. "Heroides 16.303–4". Classical Quarterly 48, n.º 1 (mayo de 1998): 316. http://dx.doi.org/10.1093/cq/48.1.316-a.

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The several verbal responsions of this couplet to the preceding one are clear, and as mando produces mandata, so testor derives, I think, from testis. Read me teste ‘Idaei…’; ‘with me as witness…’. This reading adds greatly to the humour of the situation, where the hen is charged, in his presence, with caring for the fox. For testis as a witness to the audible (rather than the visible) cf. (e.g.) fors me sermoni testem dedit (Am. 1.8.21).

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17

Benericetti, Ruggero. "B. Kochaniewicz, La vergine Maria nei sermoni di S. Pier Crisologo". Augustinianum 40, n.º 1 (2000): 318–20. http://dx.doi.org/10.5840/agstm200040120.

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18

Caruso, Giuseppe. "Sant’Agostino, Sermoni di Erfurt. Introduzione, traduzione e note di Giovanni Catapano". Augustinianum 53, n.º 1 (2013): 272. http://dx.doi.org/10.5840/agstm201353113.

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19

Strinna, Giovanni. "Cultura e spiritualità cistercense in una raccolta di sermoni in vallone". Romania 126, n.º 503 (2008): 435–62. http://dx.doi.org/10.3406/roma.2008.1440.

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20

Ferrari, Barbara. "Viandes esperiteiles. Sermoni del xiii sec. dal ms. BnF fr. 1822". Studi Francesi, n.º 175 (LIX | I) (1 de abril de 2015): 124–25. http://dx.doi.org/10.4000/studifrancesi.342.

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21

Hendra, Hendra, Achmad Ridwan y Agung Dharmawan Buchdadi. "Characteristics of an Excellent Buddhist Sermon: A Foundation for Competency Framework Development of a Sermon Training in Indonesia". Philippine Social Science Journal 5, n.º 2 (9 de junio de 2022): 118–27. http://dx.doi.org/10.52006/main.v5i2.499.

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Preaching is the most common and widely-used method in conveying a religious message, including the teaching of the Buddha in Indonesia. However, surprisingly, there is no standard to assess a Buddhist sermon's quality. Thus, this study examines the characteristics of excellent Buddhist sermons among Buddhist householder priests (Pandita) in Indonesia. Specifically, it further investigates the discourse of a standard of an excellent Buddhist sermon in the context of Pandita. This qualitative research employed a single-case-study method that connects the analysis of documentation studies, observations, and in-depth interviews. The findings exhibited three key dimensions and indicators through which a Pandita is expected to employ in their duties related to Buddhist sermon, namely, bringing benefits, skillful delivery, and quality of the content. The findings may benefit future research on the competency framework of sermon training in Indonesia for Panditas.

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22

Zarri, Gabriella. "Predicazione e cura pastorale. I Sermoni della clarissa veneziana Chiara Bugni (1471-1514)". Anuario de Estudios Medievales 42, n.º 1 (30 de junio de 2012): 141–61. http://dx.doi.org/10.3989/aem.2012.42.1.07.

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23

Hill II, Bracy. "Apocalyptic Lollards?: The Conservative Use of The Book of Daniel in the English Wycliffite Sermons". Church History and Religious Culture 90, n.º 1 (2010): 1–23. http://dx.doi.org/10.1163/187124110x506518.

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AbstractToo frequently the biblical hermeneutics of the Lollards have been oversimplified and described as “sola scriptura” or “literal” for the purpose of comparison. Limited attention has been given to the hermeneutic of Scripture particularly that of the Old Testament, present in the Wycliffite homiletic tradition as espoused in the Middle English Wycliffite festial. Building on the work of Kantik Ghosh and Curtis V. Bostick, this study asserts that the Middle English Wycliffite sermons' focus upon the Old Testament prophetic literature as a source of figures fulfilled in the New Testament, the reluctance of the politically conservative Wycliffite movement to embrace a radical apocalyptic vision, and the overriding concern of Lollard hermeneuts to acquire certitude resulted in the limited use of the book of Daniel in Wycliffite sermonic literature. When compared to contemporary sermon cycles and later uses of Daniel by more radical English groups, it becomes obvious that the Wycliffite sermons did not utilize a radical critique of empire or maintain a radical apocalyptic vision that might have found greater use for Daniel.

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24

Seimè, Giuseppe. "Massimo di Torino, Sermoni liturgici, introduzione, traduzione e note di Milena Mariani Puerari". Augustinianum 41, n.º 1 (2001): 278–81. http://dx.doi.org/10.5840/agstm200141115.

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25

Smith, Katherine Allen. "Paola De Santis, ed. I sermoni di Abelardo per Ie monache del Paracleto". Journal of Medieval Latin 14 (enero de 2004): 209–12. http://dx.doi.org/10.1484/j.jml.2.304223.

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26

Scales, Andrew Thompson. "Justice and Equity: Calvin’s 1550 Sermon on Micah 2:1". International Journal of Homiletics 3, n.º 1 (7 de septiembre de 2018): 16–29. http://dx.doi.org/10.21827/ijh.2018.39449.

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This paper examines a new English translation of John Calvin’s sermon on Micah 2:1 by the author, and it explores the sermon’s themes of justice and equity within Calvin’s historical context of Geneva in 1550. An exploration of homiletical influences on the sermon includes consideration of Calvin’s development of “plain sense” preaching. “Plain sense” preaching in Calvin’s writing denotes a rhetorical and exegetical style that draws upon his careful study of John Chrysostom’s sermons, and his attempt in his French-language 1541 Institutes to relate covenant theology to preaching of Old Testament texts. The judgments of the prophet Micah demand the same repentance from ancient Israel, sixteenth-century Geneva, and even contemporary hearers. The paper concludes with reflection on how Calvin’s “plain sense” preaching speaks to matters of justice with respect to mistreatment of immigrants and refugees in a contemporary North American context.

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Maliniak, Pavol. "Tematizácia osmanského ohrozenia v kazateľskej tvorbe Izáka Abrahamidesa Hrochotského". Kultúrne dejiny 13, n.º 2 (2022): 179–98. http://dx.doi.org/10.54937/kd.2022.13.2.179-198.

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As part of the manuscript collection of sermons written by Isaac Abrahamides Hrochotius, an evangelical preacher in Zvolen, two separate sermons dedicated to the problem of the Ottoman threat have been preserved. Both sermons date from 1600 and were written in Slovakized Czech. The first sermon was preached by Abrahamides in front of the army. The calls for boldness, morality and piety of soldiers, as well as expressive commenting especially when describing enemies, correspond to this. He preached the second sermon in front of the burghers, which is probably why the language is more gentle. The sermon contains admonition for penance and riticism of Christian society. Both sermons have a common feature that is plundering of the Zvolen region by the Crimean Tatars (Ottoman allies) in 1599. Expecting a new Ottoman attack, the preacher encouraged the believers and urged them to abandon sinful lives. Obviously, Martin Luther's ideas are inspiration for both sermons.

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Callerot, Françoise. "St Bernardo. Sermoni diversi e vari. (Opere di San Bernardo, 4. Sermoni/III, Diversi e vari.) Pp. xi+722. Milan: Scriptorium Claravallense. Fondazione di Studi Cistercensi, 2000. 88 311 9185 3". Journal of Ecclesiastical History 53, n.º 2 (abril de 2002): 333–428. http://dx.doi.org/10.1017/s0022046902374244.

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29

Holm, Jette y Elisabeth Albinus Glenthøj. "Grundtvigs prædiken i Vartov 1. maj 1844". Grundtvig-Studier 56, n.º 1 (1 de enero de 2005): 68–71. http://dx.doi.org/10.7146/grs.v56i1.16470.

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Grundtvigs prædiken i Vartov 1. maj 1844[Grundtvig’s sermon in Vartov, 1 May 1844]By Jette Holm and Elisabeth A. GlenthøjOn Wednesday 1 May 1844 Grundtvig, ill from an attack of mumps and attendant depression, preached his last sermon before setting out on a convalescence visit to clerical friends in Sjælland. The sermon, hitherto unprinted, is presented here to supplement Christian Thodberg’s study of the remarkable process by which Grundtvig’s Sov sodt, Barnlille was begotten out of the interaction of personal crisis, sermon, biblical text and liturgy. It also offers a sample of the sermons from Vartov currently being issued. The first three volumes (sermons 1839-42), plus a volume of commentary, were published in 2003 by Forlaget Vartov; and the next instalment with three annual sets of sermons (1843-45), plus commentary, are expected to be ready for printing in Spring 2006.

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30

Harrison, S. J. "The Speaking Book: The Prologue to Apuleius' Metamorphoses". Classical Quarterly 40, n.º 2 (diciembre de 1990): 507–13. http://dx.doi.org/10.1017/s000983880004307x.

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at ego tibi sermone isto Milesio varias fabulas conseram auresque tuas benivolas lepido susurro permulceam, modo si papyrum Aegyptiam argutia Nilotici calami inscriptam non spreveris inspicere. figuras fortunasque hominum in alias imagines conversas et in se rursum mutuo nexu refectas, ut mireris, exordior. ‘quis ille?’ paucis accipe. Hymettos Attica et Isthmos Ephyrea et Taenaros Spartiatica, glebae felices aeternum libris felicioribus conditae, mea vetus prosapia est; ibi linguam Atthidem primis pueritiae stipendiis merui, mox in urbe Latia advena studiorum Quiritium indigenam sermonem aerumnabili labore nullo magistro praeeunte aggressus excolui. en ecce praefamur veniam, si quid exotici ac forensis sermonis rudis locutor offendero. iam haec equidem ipsa vocis immutatio desultoriae scientiae stilo quern accessimus respondet. fabulam Graecanicam incipimus. lector intende: laetaberis.

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31

Rhatigan, Emma. "Margins of Error: Performance, Text, and the Editing of Early Modern Sermons". Library 21, n.º 4 (diciembre de 2020): 423–44. http://dx.doi.org/10.1093/library/21.4.423.

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Abstract This article explores the editing of early-modern sermons, with a particular focus on the challenge of recovering the sermon in performance. Taking as its starting point the fact that most sermons were not written out until after their delivery in the pulpit, it considers the ways in which sermons resist conventional editorial methods based on the identification of ‘error’ and the reconstruction of a holograph text. It argues for a new approach to editing and a new perspective on error which uses these moments of textual complexity in order to shed light on a sermons evolution from sermon notes and pulpit delivery to written text.

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Galloway, Andrew. "A Fifteenth-Century Confession Sermon on “Unkyndeness” (CUL MS Gg 6.26) and Its Literary Parallels and Parodies". Traditio 49 (1994): 259–69. http://dx.doi.org/10.1017/s0362152900013052.

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The later Middle Ages was the high moment of the popular, vernacular sermon, yet relatively few examples of extraliturgical sermons can be recovered from the written evidence. Latin collections of sermon cycles—those preached in the context of the mass liturgy and saints' days—were produced in large quantities in the thirteenth and fourteenth centuries, functioning more or less directly as exemplars for the actual sermons that would then be preached in the local vernaculars of western Europe. In England, such Latin sermon collections of the fourteenth and fifteenth centuries often include some vernacular materials, especially lyrics, and many treatises are extant that provide priests with the materials to make sermons on a wide range of topics and for an indefinite number of occasions. Of the relatively few English sermons and sermon collections extant from the period, however, by far the greatest number are, like the Latin cycles, those keyed to the cycle of Sunday texts and to saints' days, whose very formality militates against a sense of them as representative of the most common forms and themes of vernacular sermons, particularly those earnestly preached on the occasions like that which Chaucer satirically describes in theSummoner's Tale, when “ther wente a lymytour aboute / To preche, and eek to begge, it is no doubte” (3.1711–1712). With so few examples of non-liturgical sermons extant, our sense both of the reality and of the satire is incomplete.

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Aguilar, Josep Antoni. "«Així com un camp de batalla»: A l’entorn de les imatges de tipus militar als sermons de Vicent Ferrer". Revista de lenguas y literaturas catalana, gallega y vasca 24 (15 de enero de 2020): 13. http://dx.doi.org/10.5944/rllcgv.vol.24.2019.26405.

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El corpus sermonari de sant Vicent Ferrer es ric en simils i al・legories de tall bellic. El present article analitza l’us d’aquest tipus d’imatgeria per part del dominic valencia, principalmente mitjancant la lectura comparada dels seus sermons amb els d’altres predicadors medievals i diversos tractats de predicacio de l’epoca. En concret, hom centra l’atencio en tres aspectes de la presencia d’aquesta mena d’imatges dins la predicacio vicentina: a) la presentacio de Jesucrist com un cavaller (Christus miles) que lluita contra el diable per tal de redimir la humanitat; b) el desenvolupament de similitudines complexes en que el conjunt de la cristiandat es presentat com una host en formacio de batalla contra els vicis i les temptacions; i c) el recurs frequent a l’al・legoria del castell espiritual, un simbol el significat del qual fluctúa en funcio de cada sermo.Saint Vincent Ferrer’s corpus of sermons presents a rich variety of military similes and allegories. The present paper analyzes the use of these images in Ferrerian preaching, and does it mainly by means of a comparative approach which takes into account also the work of other medieval preachers and several Artes praedicandi treatises. Particular consideration has been given to three diferent aspects of the use of this sort of imagery in Ferrer’s sermons: a) the portrayal of Jesus Christ as a knight (Christus miles) who jousts against the devil for human salvation; b) the elaboration of complex similitudines in which the whole of Christendom is represented as a host assembled in battle array against temptations and vices; c) the regular use of the spiritual allegory of the castle under siege, a symbol whose meaning fluctuates from sermon to sermon.

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Anggraini, Nani. "KALIMAT EFEKTIF RAGAM LISAN KHUTBAH JUMAT DI MASJID JABAL RAHMAH KECAMATAN LANGKAPURA". Ksatra: Jurnal Kajian Bahasa dan Sastra 2, n.º 2 (18 de enero de 2021): 151–58. http://dx.doi.org/10.52217/ksatra.v2i2.709.

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Abstract: This study aims to identify and describe the use of effective sentences in Indonesian in the Friday sermon at the Jabal Rahma Mosque, Langkapura Sub-district. The method used in this research is descriptive method. Data collection using recording techniques and interviews, the data collected is then analyzed. The content of the sermon is analyzed based on parallels, firmness, frugality, accuracy, cohesiveness, and logic of the sentences in the Friday sermon. The steps taken in analyzing Friday sermons are by transcribing the content of the sermon into written language and identifying sentences in Friday sermons. The results showed that it was less effective than usage

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Wolf, Heinz Jürgen. "Yvonne Tressel,Sermoni subalpini.Studi lessicali con un'introduzione alle particolarità grafiche,fonetiche,morfologiche e geolinguistiche". Zeitschrift für romanische Philologie (ZrP) 122, n.º 2 (abril de 2006): 300–310. http://dx.doi.org/10.1515/zrph.2006.300.

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Griffiths, Fiona. "I sermoni di Abelardo per le monache del Paracleto. Pietro Abelardo , Paola de Santis". Speculum 79, n.º 3 (julio de 2004): 728–29. http://dx.doi.org/10.1017/s0038713400089892.

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Grzybowska, Lidia. "Arbor Praedicandi. Some Remarks on Dispositio in Mediaeval Sermons (on the Example of Sermo 39 “Semen Est Verbum Dei” by Mikołaj of Błonie)". Terminus 21, Special Issue 2 (2019): 169–95. http://dx.doi.org/10.4467/20843844te.19.007.11115.

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The main aim of this paper is to present the motif of a tree-shaped compositional scheme called arbor picta (arbor praedicandi) and to show it against the field of rhetorical elements such as dispositio and memoria as found in mediaeval sermons. The basic sources for the analysis of this question are two fourteenth-century theoretical treatises on the art of preaching (manuals: Libellus artis preadicatorie by Jacobus de Fusignano and Tractatulus solennis de arte et vero modo praedicandi by Pseudo-Thomas Aquinas), and one of the sermons from the collection de tempore of a fifteenth-century Polish preacher, Mikołaj of Błonie (Dominica sexagesime: sermo 39 “Semen est verbum Dei”). The problems of arbor praedicandi, which are part of a broader field of study on the structure of sermons, editorial methods of texts and mnemonics, were the subject of interest of many researchers such as H. Caplan, O.A. Dieter, S. Khan, S. Wenzel. In Poland, this issue has not yet become a subject of proper study. In order to analyse this scheme in the treatises of Jacobus de Fusignano and Pseudo-Thomas Aquinas, as well as in the exemplary sermon, the paper briefly outlines the existence of topics and images of the tree in the writings of the Middle Ages (e.g. lignum vitae, arbor sapientiae, arbor amoris). Then fragments from the manuals of Jacobus de Fusignano and Pseudo-Thomas Aquinas are presented in which the authors discussed the scheme in question and explained its importance for the practice of preaching. An analysis of a practical example—here: sermo 39 from Mikołaj of Błonie’s collection de tempore—shows the creative use of the tree scheme in the sermon by the Polish preacher (with the speculative assumption that Mikołaj of Błonie knew Jacobus’s theory of preaching). Particular attention is also paid to the circumstances of the development of the art of preaching in the late Middle Ages in Poland. Finally, the importance of the concept of the sermon as a tree for the elements of rhetoric such as dispositio/divisio/partito and memoria is emphasised. In this study, it is shown that the use of the tree scheme in presenting abstract concepts and structuring texts allowed preachers and their audiences to visualise vague and often difficult ideas, as well as to describe their relationship within the subjects of the sermons. Therefore, the use of the scheme in the Middle Ages had great significance for ars memorativa and the didactic dimensions.

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Suriawan, Suriawan. "KEBERGANTUNGAN PENGKOTBAH TERHADAP PERAN ROH KUDUS DALAM PERSIAPAN DAN PENYAMPAIAN FIRMAN TUHAN". Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 2, n.º 1 (12 de abril de 2018): 105–22. http://dx.doi.org/10.37368/ja.v2i1.64.

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The sermon is one of the central activities of the church liturgy. The role of the sermon is very important in the Christian ministry, but now we have found several problems of the sermon at the church pulpit. Nowadays, the preacher can easily get the material resources either from books or electronic journal and so on to prepare the sermon. But unfortunatelly, there are many sermons that cannot be applied in daily life or in the other word, such sermons have the poor application. This article wants to emphazise the role of the Holy Spirit for the preacher in preparing the sermon. Why do we need to depend on the role of the Holy Spirit in preparing the sermon? What do mean that we need to depend on the power of the Holy Spirit? These questions above will be discussed in this paper.

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Regev, Shaul. "Oral Preaching and Written Sermons in the Middle Ages". European Journal of Jewish Studies 9, n.º 1 (21 de abril de 2015): 85–99. http://dx.doi.org/10.1163/1872471x-12341274.

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Our knowledge of the nature of medieval Jewish public sermons is limited and our conclusions mostly inferential. Nonetheless, based upon the sermon literature and through analysis of various introductions and manuals for preachers of the time, we can fairly accurately reconstruct the oral sermon. We know where and when sermons were delivered, their content, the characteristics of the various preachers, the expectations of the listeners and the efforts the preachers made to make their sermons appealing to a diverse audience. Inevitably, over the course of centuries, both the form and the content of sermons changed. This was in response to the shifting needs and desires of audiences and reflects the changes in orientation of the various periods, such as the move from philosophically based sermons to those with Kabbalistic or Halakhic content.

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McPherson, Clair W. "Context, Craft, and Kerygma: Two Thousand Years of Great Sermons". Anglican Theological Review 101, n.º 1 (diciembre de 2019): 9–25. http://dx.doi.org/10.1177/000332861910100102.

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Many people are generous in their praise and gratitude for a good sermon. But as many a deacon, priest, or bishop will agree, one of the clearest signs of a sermon that has affected someone deeply is when that sermon is remembered. The words “I've been thinking about that sermon you preached last month on …”, or something similar, are therefore even more welcome than “thank you for that great sermon today!” This article considers sermons that meet this criterion: most have been remembered for centuries. They are clear, striking, and thoughtful, in many different ways, and they were (as we shall see) relevant in their own eras, yet are still relevant today. In the words of the Book of Common Prayer, every one of these sermons “proclaims the Gospel … and [speaks] the truth.”

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Holm, Jette. "Grundtvigs prædiken 2. s.e. trin. 1840". Grundtvig-Studier 47, n.º 1 (1 de enero de 1996): 25–32. http://dx.doi.org/10.7146/grs.v47i1.16222.

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Grundtvig’s Sermon on the Second Sunday after Trinity, 1840.By Jette HolmIn 1983 the comprehensive edition of Grundtvig’s sermons during the 1820s and 1830s was completed. A group of editors, headed by Christian Thodberg and with Jette Holm, Leif Kallesen, Elisabeth Albinus Glenthøj and Johannes Glenthøj and others as participants, have undertaken the task of transcribing the sermons from the 1840s. An example of these sermons, held in connection with the coronation of Christian the Eighth, is reprinted here. The sermon deals with Grundtvig’s reflections on the relation between the national spirit and the Holy Spirit.

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Alkhawaldeh, Asim Ayed. "Deixis in English Islamic Friday sermons: A pragma-discourse analysis". Studies in English Language and Education 9, n.º 1 (17 de enero de 2022): 418–37. http://dx.doi.org/10.24815/siele.v9i1.21415.

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Although deixis has received increasingly academic attention in linguistic research, its use in sermons, particularly in the Islamic context, has been largely underexplored. Therefore, this paper examined deixis in Islamic Friday sermons from the perspective of pragmatics and discourse analysis. Drawing on Levinson’s Framework, it aimed at analyzing three main types of deixis (personal, temporal, and spatial), focusing on their forms, features, functions, and frequency. The data were a corpus of 70 sermons compiled by the researcher from various online websites. The study employed qualitative and quantitative methods to meet the purpose of the study. The findings revealed that these three deictic types were relatively common in the language of the respective corpus with the personal type being predominant, deictically pointing to different referents whose interpretation was sensitive to the context in which they occurred. As an affectively powerful tool in the corpus, the preachers utilized deixis to serve a wide variety of functions on the discourse and pragmatic levels. In the corpus, deictic expressions worked as a discourse strategy to persuade the listeners by drawing their attention and engaging them in the message of the sermon and to signal and organize the flow of information in the ongoing discourse. They also served to enhance togetherness, intimacy, and politeness between the preachers and their audience. This study is hoped to present a good basis for further linguistic investigation of deixis in other languages and religions to illuminate how deictics work in sermonic discourse.

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Wenzel, Siegfried. "A Sermon in Praise of Philosophy". Traditio 50 (1995): 249–59. http://dx.doi.org/10.1017/s0362152900013234.

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Worcester Cathedral MS F.10 forms a random collection of Latin, English, and macaronic sermons which were gathered and copied by a fairly large number of scribes in the middle of the fifteenth century. These sermons, most of them anonymous, are for a variety of occasions and audiences and have been entered in no particular liturgical order, even if, as the presence of several sets of quire numbers indicates, the individual quires were reordered several times in the medieval period. The collection contains a number of pieces that were evidently preached to a university audience, as is shown by their addressing “magistri” and by internal references to a university milieu. Their locale was presumably Oxford. Besides such general university sermons, the collection also includes two that are labeled “Introitus Sententiarum” and three other pieces that agree with these in form — the scholastic sermon structure — and content — praise of theology or holy Scripture and Peter Lombard. These five pieces are introitus, academic speeches or sermons which, according to university statutes, bachelors as well as masters (or doctors) of theology were required to deliver as they began their courses on the Bible or on Peter Lombard's Sentences. In addition, the manuscript contains an item that is very similar to the introitus sermons in that it follows the scholastic sermon structure and praises its subject. The latter, however, is not theology but philosophy, and the thema on which the piece is based is not a biblical text but a quotation from Aristotle. A sermon on a secular text itself is a rarity in medieval sermon literature, certainly from England; and appearing as it does in a sermon collection, the piece seems to be a rarissima avis stuck in the wrong flock.

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Sukarno, Sukarno y Hairus Salikin. "The Generic Structure Potential of Friday Sermons in Jember, Indonesia". International Journal of Linguistics and Translation Studies 3, n.º 1 (19 de febrero de 2022): 56–73. http://dx.doi.org/10.36892/ijlts.v3i1.207.

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The research studies Friday sermons from the linguistic perspective, especially from the generic structures, not from the religious (Islamic) point of view. The structures of Friday sermons in Jember may vary from one text to another. Therefore, this study aims to investigate the reason why the generic structures of Friday sermons in Jember can vary, to present the actual structures of each Friday sermon, and to reconstruct the generic structure potential (GSP) to accommodate the various elements, sequences, and iterations occurring in Friday sermons in Jember. The research results show that (1) the variations of the actual structures of Friday sermons in Jember are determined by the optional elements, the optional element orders, and the iterations of the elements, but variation does not affect the acceptance of the sermon practices religiously, and (2) those variants of the actual structures of Friday sermons still belong to the same contextual configuration, consequently a GSP can be generated to accommodate the actual structures of different Friday sermons in many different mosques in Jember. The paper concludes that the GSP model could be applied to other Friday sermons not only in Jember but also in any other different cities.

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de Leede, Bert y Ciska Stark. "Protestantse preken in hun kracht en zwakheid: Een quickscan". NTT Journal for Theology and the Study of Religion 67, n.º 2 (18 de mayo de 2013): 85–100. http://dx.doi.org/10.5117/ntt2013.67.085.leed.

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This article reflects the outcome of a research project on the content and specific features of contemporary Protestant sermons in the Netherlands. The presupposition is that Protestant sermons have to deal in some way with all aspects of daily life in their relevance before God. A qualitative analysis of 20 sermons from a wide range of spiritual denominations within the Protestant Church in the Netherlands shows first of all which expectations are being evoked by the preachers concerning the sermon that follows. Secondly, a number of specific features is analysed: how does the sermon relate to the cultural-societal context, which moral and cultural values are predominant, what are the images of God and of human beings that occur in the sermon, how does the sermon deal with salvation and doom and finally in what way is the Bible a source and standard in the minister’s preaching. The conclusions of this first part of a wider research-program indicates a kind of theological vagueness of the sermons that ultimately determines their language, style and content. Our thesis regarding further research is that this has to do with the changing cultural and ecclesial context, as well as a theological illegibility concerning the specific meaning of the Gospel in our network-society with its liquidity and fluidity in spiritual and moral issues.

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Vignali, Stefania. "Claude de Pontoux premier traducteur des Sermoni funebri nella morte de’ diversi animali d’Ortensio Lando". Reinardus / Yearbook of the International Reynard Society 29 (31 de diciembre de 2017): 232–46. http://dx.doi.org/10.1075/rein.00008.vig.

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Les Sermoni funebri de’ vari authori sulla morte de’ diversi animali d’Ortensio Lando furent publiés pour la première fois en 1548 chez l’éditeur vénitien Gabriel Giolito. L’auteur y proposait onze oraisons, rédigées dans le respect le plus strict de la tradition épidictique, mais dont l’intention paradoxale se manifestait déjà à partir du titre. La première traduction française de cet ouvrage parut à Lyon chez Benoist Rigaud en 1569 par les soins du poète chalonnais Claude de Pontoux. Rééditée l’année suivante, témoignage du succès qu’elle avait obtenu, elle fut ensuite la source sur laquelle fut exécutée la traduction latine et il est assez probable qu’Henri de Timofille, qui publia une autre traduction française du même ouvrage peu après, devait la connaître. Si la traduction de Pontoux a décidément joué un rôle fondamental dans la circulation de l’œuvre de Lando en France, son travail mérite d’être étudié davantage en raison de la présence, en clôture du volume, d’une élégie burlesque écrite par le poète sur la mort d’un cochon “nommé Grognet”. L’analyse ici proposée de cette élégie permet de mieux comprendre la personnalité d’un poète, peu connu aujourd’hui, mais qui fut sans doute très apprécié par ses contemporains.

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Tayob, Abdulkader. "Sermons as Practical and Linguistic Performances: Insights from Theory and History". Journal of Religion in Africa 47, n.º 1 (27 de octubre de 2017): 132–44. http://dx.doi.org/10.1163/15700666-12340096.

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Abstract Sermons lend themselves to ambiguous identification in the study of religions. On the one hand, they are easily recognisable practices, delivered on particular days of the week, or when special occasions or needs arise. They are usually given in clearly defined places at clearly defined times. They are given by designated or recognized individuals that vary according to the respective religious traditions. On the other hand, sermons are speech performances that may and often do vary from one occasion to the next. While prone to a certain formalism, sermon speech acts are open to variation from time to time, and from preacher to preacher. To extend the possibilities offered by sermons for reflection and analysis, I explore some of the theoretical insights suggested for sermons in ritual studies and from the history of sermons within religious traditions. There is no consensus within ritual studies, but there are some useful ideas and suggestions that cover and extend the practices and speech acts that constitute sermons. More significantly, I found the longue durée of the sermon in the Abrahamic traditions of Judaism, Christianity, and Islam to be more resourceful. The historical view of the sermon in comparable religious traditions brings forth enduring elements such as reading texts, employing rhetoric, producing effects (including affect), signifying and challenging authority, and marking time and space. More than the theoretical models for rituals from anthropology and religious studies, this historical perspective brings out the value of the practices and speech elements that constitute sermons.

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Ackerman, Ari. "Zerahia Halevi Saladin and Thomas Aquinas on Vows". Journal of Jewish Thought and Philosophy 19, n.º 1 (2011): 47–71. http://dx.doi.org/10.1163/147728511x591180.

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AbstractThis article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows (nedarim). In the analysis of Zerahia’s sermon, a comparison is made between his discussion and Thomas Aquinas’s examination of vows in his Summa Theologica. The comparison establishes the dependency of Zerahia on Aquinas regarding this issue. Likewise, Zerahia’s sermon is compared with Crescas’s, and the relationship between the legal theories of Crescas and Zerahia is investigated. The articles concludes with a brief examination of the significance of the analysis these sermons for understanding of the impact of scholastic sources on Spanish-Jewish philosophy and the relationship between law and philosophy in the writings of Hasdai Crescas and his students.

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Pasquier, Anne. "Augustin dans le sermon Dolbeau 26". Dossier 70, n.º 3 (31 de agosto de 2015): 493–505. http://dx.doi.org/10.7202/1032788ar.

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Le sermon Dolbeau 26 provient d’un manuscrit datant de la deuxième moitié du xve siècle qui sortit de l’oubli grâce à la publication, en 1990, d’un catalogue de manuscrits de la Stadtbibliothek de Mayence (Mainz, Stadtbibliothek I, 9). Découvert par François Dolbeau, ce sermonnaire contient 63 sermons d’Augustin et un de Césaire d’Arles. L’intérêt pour ces oeuvres est d’autant plus grand que plusieurs des sermons sont partiellement ou complètement inédits. C’est le cas du sermon D. 26 en lequel s’élaborent plusieurs réflexions qu’Augustin exprimera par la suite dans la Cité de Dieu. Dans le cadre de cet article, seront examinés les thèmes et les enjeux identitaires que l’on peut déceler en particulier dans les chapitres 1 à 9 de ce sermon.

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WENZEL, SIEGFRIED. "THE WORK CALLED CONGESTA AND FIFTEENTH-CENTURY ENGLISH THEOLOGY". Traditio 73 (2018): 291–319. http://dx.doi.org/10.1017/tdo.2018.5.

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Congesta, written about the middle of the fifteenth century in England and only partially preserved, is a massive sermon commentary, originally in five volumes, covering the Sundays of the church year, some feast days and common sermons for saints, and two special occasions (“In Time of Persecution” and “For Religious”). Of the entire cycle only forty-six sermons are extant in two manuscripts (Oxford, Magdalen College MSS 96 and 212). The commentary deals at great length with the Epistle or Gospel lection of the respective Mass. Its anonymous author, probably an English Carthusian, excerpted long passages from over 130 named authors and anonymous works, including Petrus Berchorius, Saint Brigid of Sweden, and the Imitatio Christi. The sermons, which are basically moral postillation of the lections and show much concern with the qualities of a good pastor, can be seen as part of the reforming tendencies in the English church marked especially by Thomas Gascoigne. The article describes and discusses the sermon cycle, analyzes the sermon for 23 Trinity, and discusses the structure of the sermons and some of the authors of the later Middle Ages that are quoted or excerpted. An appendix lists the authors and anonymous works quoted in alphabetical order.

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