Teses / dissertações sobre o tema "Homiliae"
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1
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."
2
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.
5
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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Previous issue date: 2011-06-07This 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.
7
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.
8
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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Rufus, de Šotep Sheridan Mark. "Homilies on the Gospels of Matthew and Luke /". Roma : C. I. M, 1998. http://catalogue.bnf.fr/ark:/12148/cb37654274g.
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Souza, Claudia Fernandes de. "O simbolo e a metafora no discurso religioso: um estudo da homilia". reponame:Repositório Institucional da UFSC, 1997. http://repositorio.ufsc.br/xmlui/handle/123456789/77223.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e ExpressãoMade available in DSpace on 2012-10-17T02:03:37Z (GMT). No. of bitstreams: 0Bitstream added on 2016-01-08T22:42:09Z : No. of bitstreams: 1 108196.pdf: 35843372 bytes, checksum: 8a4e3eeb256c9d8e103dfe85f9196b00 (MD5)
Esta dissertação tem por objetivo a análise do discurso religioso, na forma exclusiva de sermões, gravados em três Igrejas de Florianópolis, e focaliza o símbolo e a metáfora. O estudo se fundamenta na teoria da Análise do Discurso e considera as seguintes categorias: Situação (assimetria entre os planos espiritual e temporal), texto (antítese, parábola, metáfora, etc.) e gramática (negação, perífrase, paráfrase, etc.). A primeira compõe as propriedades do discurso religioso, a segunda os traços. O estudo aponta, através dessas categorias, duas orientações teológicas nos textos analisados.
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Mourão, Yleris de Cássia de Arruda. "A COMUNICAÇÃO DO RELIGIOSO: A HOMILIA SOB A ÓTICA DE LEIGOS E PADRES". Pontifícia Universidade Católica de Goiás, 2006. http://localhost:8080/tede/handle/tede/948.
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Previous issue date: 2006-02-22Through the view of lay members, priests and researchers in communication, liturgy and homily, we will seek to present subsidies about the relationship among homily, communication and religion. Initially, we defend the hypothesis that the sermon can be seen as an archaic, tiring and inefficient speech, also poor in communicative elements, mainly in aspects of oratory.The scientific methodology was developed with base in a holistic, qualitative and quantitative perspective. We verified, through the investigation that the homily is still space for construction and re-construction of ethos and world vision. The priest s speech during the homily is still considered effective for great part of the lay members; however, for the priests this efficacy is relative; it depends on a series of factors. These factors will be evidenced in the first chapter, in which we will demonstrate the epistemological categories that appeared in the empiric research. We will verify that the religion has an enormous persuasive power through their symbols, rites and ideologies. In the second chapter, we will know the homily through the eye of the Apostolic Roman Catholic Church. In the third chapter, we will show the phenomenon of the communication and their interfaces: from the language to the aesthetics of the public speaking. In the conclusion, we will demonstrate some aspects that justify the non corroboration of our hypothesis. We explain that the symbolic power is the key word so that the homiletic speech is considered effective on the part of the followers that legitimate it for the faith.
Pelo olhar dos leigos, padres, e pesquisadores em comunicação, liturgia e homilia, buscaremos apresentar subsídios sobre a relação entre homilia, comunicação e religião. Inicialmente defendemos a hipótese de que o discurso homilético é visto como uma fala retrógrada, cansativa e ineficaz, pobre em elementos de natureza comunicativa, principalmente nos aspectos da oratória. A metodologia científica foi desenvolvida com base em um olhar holístico, qualitativo e quantitativo e constatamos, na investigação que a homilia ainda é espaço de construção e re-construção de ethos e visão de mundo. O discurso do padre durante a homilia ainda é considerado eficaz por grande parte dos leigos e na visão dos padres essa eficácia é relativa, depende de uma série de fatores, fato que será evidenciado no primeiro capítulo, no qual demonstraremos as categorias epistemológicas que surgiram na pesquisa empírica. Verificaremos que a religião exerce um enorme poder de persuasão por meio de seus símbolos, ritos e ideologias. No segundo capítulo, conheceremos a homilia sob a ótica da igreja católica apostólica romana e, no terceiro, mostraremos o fenômeno da comunicação e suas interfaces: desde a linguagem até a estética da oratória. Na conclusão demonstraremos alguns aspectos que justificam a não corroboração da nossa hipótese, esclarecendo que o poder simbólico é a palavra-chave para que o discurso homilético seja considerado eficaz por parte dos fiéis que o legitimam pela fé.
14
Boyd, Dacy Rutter. "Translation of Homilia in divites by Basil of Caesarea with Annotation and Dating". Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/297974.
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ReligionPh.D.
This dissertation provides an English translation of Basil of Caesarea's sermon Homilia in divites based on Yves Courtonne's Greek text. I have included details of Basil's scriptural content in the notes. The searches to identify the scriptural content were done using LXX and GNT as databases and employing the search capabilities of Accordance Bible Software. Many scholars' comments on the sermon are also included in the notes. No English translation and annotation of Basil of Caesarea's sermon Homilia in divites has been available, though a devotional book with the translation appeared in 2009 after I began this project. As far as I know, Courtonne's 1935 French language version is the only commentary. While scholars have made assumptions about the date of the sermon, questions remain. I include details of a rigorous search to identify the date of composition which pulls together existing scholarly thought and an intricate search of internal data. I believe the sermon was written in 371 as Basil raised funds for his Basileiados. He invited a group of wealthy men to arrive early for a panegyris and delivered Homilia in divites in the days prior to the panegyris. Moreover, Basil's exegetical and theological writings have received much attention, while this sermon, which is neither overtly exegetical or theological, has only had limited study. Thematically, Homilia in divites is a sermon for Basil's and our times. He vividly describes the way God planned for wealth to be used: wealth is to be distributed not stored. Equally as vividly, Basil describes the consequences of storing wealth.
Temple University--Theses
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Golmann, Malcolm. "Relative Clauses in Ælfric’s Catholic Homilies : a quantitative study". Thesis, Stockholm University, Department of English, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-7361.
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The aim of this degree project has been to examine, analyze and describe which intra-linguistic factors influence how relative clauses are formed in Old English.
The key to successfully performing the task of identifying which factors influences the relative causes is to examine how these factors are distributed among the relative clauses in the text. The main focus of this investigation thus was to investigate how the grammatical features of the antecedents of the relative clauses in Old English were distributed. By analyzing a text sample of the work of the Old English writer Ælfric, taken from the Dictionary of Old English Corpus at the University of Toronto, also known as the Toronto Corpus, several features of the antecedent will ideally become evident as influencing factors.
The relative clauses that are found to be relevant for this investigation in the Ælfric text sample have been categorized and analyzed in order to identify any grammatical pattern that could indicate which factors influence how relative clauses in Old English are formed. The findings have been analyzed according to quantitative and statistical principles, and the chi-square test has been employed to verify the statistical significance of these findings. By doing this some linguistic factors have been verified as influencing factors.
16
Randall, Jennifer M. "Early Medieval Rhetoric: Epideictic Underpinnings in Old English Homilies". Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/english_diss/61.
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Medieval rhetoric, as a field and as a subject, has largely been under-developed and under-emphasized within medieval and rhetorical studies for several reasons: the disconnect between Germanic, Anglo-Saxon society and the Greco-Roman tradition that defined rhetoric as an art; the problems associated with translating the Old and Middle English vernacular in light of rhetorical and, thereby, Greco-Latin precepts; and the complexities of the medieval period itself with the lack of surviving manuscripts, often indistinct and inconsistent political and legal structure, and widespread interspersion and interpolation of Christian doctrine. However, it was Christianity and its governance of medieval culture that preserved classical rhetoric within the medieval period through reliance upon a classic epideictic platform, which, in turn, became the foundation for early medieval rhetoric. The role of epideictic rhetoric itself is often undervalued within the rhetorical tradition because it appears too basic or less essential than the judicial or deliberative branches for in-depth study and analysis. Closer inspection of this branch reveals that epideictic rhetoric contains fundamental elements of human communication with the focus upon praise and blame and upon appropriate thought and behavior. In analyzing the medieval world’s heritage and knowledge of the Greco-Roman tradition, epideictic rhetoric’s role within the writings and lives of Greek and Roman philosophers, and the popular Christian writings of the medieval period – such as Alfred’s translation of Boethius’ Consolation of Philosophy, Alfred’s translation of Gregory the Great’s Pastoral Care, Ælfric’s Lives of Saints, Ælfric’s Catholic Homilies, Wulfstan’s Sermo Lupi ad Anglos, and the anonymously written Vercelli and Blickling homiles – an early medieval rhetoric begins to be revealed. This Old English rhetoric rests upon a blended epideictic structure based largely upon the encomium and vituperation formats of the ancient progymnasmata, with some additions from the chreia and commonplace exercises, to form a unique rhetoric of the soul that aimed to convert words into moral thought and action within the lives of every individual. Unlike its classical predecessors, medieval rhetoric did not argue, refute, or prove; it did not rely solely on either praise or blame; and it did not cultivate words merely for intellectual, educative, or political purposes. Instead, early medieval rhetoric placed the power of words in the hands of all humanity, inspiring every individual to greater discernment of character and reality, greater spirituality, greater morality, and greater pragmatism in daily life.
17
Steele, Felicia Jean. "Ælfric's Catholic homilies : discourse and the construction of authority /". Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008453.
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Irvine, Susan Elizabeth. "A critical edition of some Homilies in MS. Bodley 343". Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317687.
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Cox, A. M. "A study of stylistic effects in the Blickling 'Temporale' homilies". Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.598112.
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This thesis examines the prose style of eleven anonymous Old English temporale homilies (Blickling Homilies II-XII). Although it is only in a single late-tenth- or early-eleventh-century manuscript (Princeton, University Library, W.H. Scheide Collection 71) that these items appear together in sequence, later versions of the majority of them survive elsewhere. Following an introduction stressing the number and variety of surviving Anglo-Saxon vernacular preaching collections, the first chapter considers the styles employed in earlier corpora of preaching texts which were exploited by Anglo-Saxon homilists. Chapter 2 includes some discussion of the question of how frequently and in what context vernacular preaching was undertaken in Anglo-Saxon England, but focuses primarily on the range of styles adopted by Ælfric and by the anonymous homilists. Attention is drawn to two Old English translations of passages treating oral delivery, which suggest that advice on this topic was considered useful for a vernacular audience. The third chapter describes firstly the physical characteristics and compilation of the Blickling manuscript; and secondly the structure, major stylistic devices, sources and later versions of each of the temporale homilies. Derived largely from existing scholarship, Chapter 3 represents a more comprehensive synthesis of relevant information than has been available hitherto (in the absence of a critical edition). Chapter 4 analyses the use of six stylistic devices in the Blickling temporale homilies (alliteration and rhyme; the repetition of syllables; thematic repetition; pairing or listing devices; antitheses and rhetorical questions) and reveals that a limited range of effects are combined in varying patterns which reinforce the homilists' themes. Chapter 5 demonstrates that five types of formula are distributed throughout the eleven homilies in order to equip them for oral delivery.
20
Guly, Sebastian Edward. "Origen and judgement : rational change in the Homilies on Jeremiah". Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.611509.
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Frenkel, Luise Marion. "Theodotus of Ancyra's homilies and the Council of Ephesus (431)". Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607681.
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Matos, Marcelo Fróes de. "O mistério Pascal na Homilia: um serviço à comunidade por meio da Liturgia da Palavra". Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/18292.
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Previous issue date: 2011-10-25By the look of liturgical science, we try to provide subsidies on the relationship between the Paschal Mystery and the homily and its contribution to the community through the liturgy of the word. At which point the people of God mystagogical makes the experience of the mystery celebrated. Initially defended the hypothesis that the homiletic discourse must be based on the lecture announcement kerygmatic rooted in the Paschal Mystery of Christ. The scientific methodology was developed based on look biographical readings, texts, reflections and found that the homily is still an area of construction and reconstruction of the "ethos" and worldview. The speech by the priest during the homily is the door through which the laity mystagogical will lecture on the ad kerygmatic of experience in the mystery of Christ, a fact that is evident in the first chapter, which shows the epistemological categories that emerged in the research. Find that the Paschal Mystery has a tremendous power of persuasion through its symbols, rites, and especially in celebrations. In the second chapter, we in the homily of the kerygma ethics and pastoral practice: communication, language, aesthetics of oratory. In the third chapter demonstrate some aspects of the homily that lead to a perfect conversion and how the Word read and updated becomes theological foundation (not line) showing why the homily is made during the Liturgy of the Word and as a constituent part of liturgy of the Word, explaining that the Paschal Mystery celebrated in the Word and who celebrates is the keyword for the homiletic discourse is considered effective by the faithful that the legitimate faith
Pelo olhar da ciência litúrgica, buscaremos apresentar subsídios sobre a relação entre o Mistério Pascal e homilia e a sua contribuição à comunidade por meio da liturgia da Palavra. Momento este em que o povo de Deus faz a experiência mistagógica do mistério celebrado. Inicialmente defenderemos a hipótese de que o discurso homilético deve ter como base de preleção o anúncio querigmático enraizado no Mistério Pascal de Cristo. A metodologia científica foi desenvolvida com base em um olhar biográfico de leituras, textos, reflexões e constatamos que a homilia ainda é um espaço de construção e re-construção do ethos e visão de mundo. O discurso do padre durante a homilia é a porta mistagógica por onde os leigos farão a leitura pelo anúncio querigmático da vivência no Mistério de Cristo, fato que será evidenciado no primeiro capítulo, no qual demonstraremos as categorias epistemológicas que surgiram na pesquisa. Verificaremos que o Mistério Pascal exerce um enorme poder de persuasão por meio de seus símbolos, ritos e sobretudo nas celebrações. No segundo capítulo, conheceremos a homilia sob a ética do querigma e na ação pastoral prática: comunicação, linguagem, estética da oratória. No terceiro capítulo demonstraremos alguns aspectos da homilia que levam a uma perfeita conversão e como a Palavra lida e atualizada torna-se fundamento teológico (e não rubrica) mostrando o motivo pelo qual a homilia é feita durante a Liturgia da Palavra e como parte constitutiva da Liturgia da Palavra, esclarecendo que o Mistério Pascal na Palavra celebrada e de quem celebra é a palavra-chave para que o discurso homilético seja considerado eficaz por parte dos fiéis que o legitimam pela fé
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Lee, Stuart Dermot. "An edition of AElfric' homilies on Judith, Esther, and the Maccabees". Thesis, King's College London (University of London), 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.363038.
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Harris, Michael Dale. "The body of Christ in John Chrysostom's homilies on First Corinthians". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Gerber, Simon. "Theodor von Mopsuestia und das Nicänum : Studien zu den katechetischen Homilien /". Leiden : Brill, 2000. http://catalogue.bnf.fr/ark:/12148/cb400452409.
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Antonopoulou, Theodora. "The homilies of the Emperor Leo VI : prolegomena to a critical edition". Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.295808.
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Tan, Justin Teng-Tiong. "Mystical anthropology in Gregory of Nyssa's Homilies on the Song of Songs". Thesis, King's College London (University of London), 1995. https://kclpure.kcl.ac.uk/portal/en/theses/mystical-anthropology-in-gregory-of-nyssas-homilies-of-the-song-of-songs(98abf7a5-3380-48cd-baf3-20bbfb9ba285).html.
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The Thesis is an attempt to explicate Gregory of Nyssa's mystical anthropology in one of his most mature of mystical writings, the Homilies to the Song of Songs. Gregory's mystical anthropology draws its basis from his philosophical anthropology, and explores the implication of the nature and destiny of man in terms of the concept of divinisation or the transformation of human nature by the indwelling Christ. Gregory utilises the neo-Platonic concept of the ascent of the soul to its original perfection, but transforms this concept by the biblical doctrine of Grace and Incarnation. Holding to the unbridgeable gulf between the Created and the Uncreated, Gregory proposes the abandonment of all senses and entrance into the darkness where God ist and he postulates the divinisation of human nature without end based on that unbridgeable gulf. Gregory's philosophical anthropology would be incomplete without his mystical anthropology. The divinisation of human nature does not imply an idiosyncratic idea of the soul in flight, "from the alone to the Alone". The soul, as Gregory understands it, is firmly attached to its ecclesiastical community, where it has its space-time existence in a life of imitating its Lord in his love for mankind. Its destiny is ultimately linked with the destiny of the body of Christ, the Church. Gregory's concept is then compared with Origen's, whose ideas are said to have the most influence on Gregory's. Analysis shows that there are extrapolations of Origen's theology in Gregory's, but there are obvious discontinuities. The fact of the Incarnation is stressed by both writers, but the soul in Origen seems to pass beyond faith in the Incarnation in its ascent to God into the light of the full knowledge of God; whereas Gregory places his theology on the faith of the Incarnation throughout the soul's ascent, not into increasing light, but into increasing darkness where God is. An illustration of Gregorys mystical anthropology can be detected in his other writing, the Life of Macrina, where he describes his sister using the familiar imageries from the Song of Songs i. e. virgin, bride, Thecla, refining gold and guidance to her ascetic community. Her ascent in perfection is also described in the language of the doctrine of Epektasis. Gregory seems to see in Macrina a real life paradigm for his mystical anthropology.
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Childers, Jeffrey Wayne. "Studies in the Syriac versions of St. John Chrysostom's homilies on the New Testament : with special reference to Homilies 6, 20, 22, 23, 37, 62, 83, and 84 on John". Thesis, University of Oxford, 1996. http://ora.ox.ac.uk/objects/uuid:1d934fa6-8614-45bc-a61f-6de883846adb.
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The thesis conducts systematic studies of the Syriac versions of St. John Chrysostom's Homilies on the New Testamentandmdash;the Homilies on Matthew, the Homilies on John, and the Homilies on the Epistles of St. Paul. The thesis focuses mainly on sixth- and seventh-century British Library manuscripts, but is also concerned with the spread of the material over the course of centuries into different sorts of books. Pre-dating extant Greek witnesses by centuries, the main Syriac manuscripts preserve translations made during the fifth and sixth centuries and constitute unique textual evidence for students of the Greek. By analyzing the methods of translation, it has been possible to place the versions within the framework of the development of Syriac translation technique and to highlight methodological issues for those attempting to relate Syriac versions to their Greek source texts. The translation analysis includes Biblical citations. The analyses have shown that the Homilies on the Epistles were translated last and are the most literal. The Homilies on Matthew and on John were translated earlier, are relatively less literal, and most likely to have Peshitta or even (occasionally) Old Syriac Bible texts rather than direct translations from the Greek. Several of the Homilies on John are edited and translated, allowing a critique of M.-E. Boismard's interpretation and use of the Syriac version, which is seen to be unsatisfactory in several ways.
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Davis, Graeme John. "Studies in the element-order of selected works of Aelfric". Thesis, University of St Andrews, 1992. http://hdl.handle.net/10023/15331.
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This thesis provides a descriptive study of element-order (or word-order) within clauses in a corpus drawn from Ælfric's Catholic Homilies and Supplementary Homilies. A sample of 11,543 clauses has been analysed, divided into fourteen clause categories. A survey of element-order within each clause category is presented, with copious examples and full statistics. Attention is paid both to the order of single elements in relation to the verb phrase, and to patterns of clause order. An extensive description of the position of adverbial elements is included. Discussion includes a comparison of the rhythmic and non-rhythmic prose of Ælfric, showing that though there is broad similarity between the two styles, significant differences do exist. The results obtained reveal many regularities or marked tendencies in element-order, as well as a substantial measure of stylistic freedom.
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Hiyama, Susumu. "Studies in Old English element order with special reference to The Vercelli Homilies". Thesis, University of Glasgow, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248193.
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Mendia, Maria Cecília. "Êxodo como caminho espiritual: um estudo da homilia A saída dos filhos de Israel , de Orígenes de Alexandria". Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/1939.
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Previous issue date: 2014-12-10The scope of the present research is to point the relevance of Origen of Alexandria s message in the XXIst century, based on the study of his V Homily The exit of the sons of Israel . The research starts with a reflection on the borders among Religion Science, Theology, and Language Science, followed by comments on the singularity of narrative as mystical experience, and an introduction to Alfonso López Quintás Método Lúdico Ambital (MLA), to be used as a methodological tool. The first chapter presents the social, political and religious environment that preceded and permeated the consolidation of Christian religion s identity, during the first three centuries. The historical context and the philosophical and religious ideas of that period, and their influence on Christian religion s identification process, are investigated, as well as their influence on the first canon of the Holy Scriptures. Finally, the spiritual path s notion, as an expression of the Soul s aspiration in Jewish-Christian vision, and specifically for Origen is described. In the second chapter, Origins main characteristics are outlined. His thought, life and deeds are used as parameters to define him as theologian and pedagogue. Origen is situated within his generation of theologians and his pioneering building of certain Christian constructs, that brought him friends and foes, are highlighted; his homily literature methodology is reviewed and the sources pointed out. After this introduction to Origen, the structure of the V Homily is described. The third chapter starts with a reflection on sacred messages timelessness, and then the V Homily is transcribed, for a critical analysis of Origins teaching method, with his allegoric, mystical and ethical pedagogy. The MLA is proposed as an ancillary hermeneutic tool, using Gabriel Perissé s didactic, to better understand Origen s message, within the worldview and experience of each reader. With this research, a contribution is expected to a better understanding in Brazil of patristic texts, basic to the foundation of Christianity as a religion, and indispensable to understand the nowadays worldwide Christianity development in course
O presente trabalho visa apontar a relevância da mensagem de Orígenes de Alexandria, no século XXI, a partir de um estudo de sua V Homilia, A saída dos filhos de Israel. A pesquisa se inicia com uma reflexão sobre a demarcação das fronteiras entre a Ciência da Religião, a Teologia e as Ciências das Linguagens Religiosas; prossegue com comentários sobre a singularidade narrativa como experiência mística e uma introdução ao Método Lúdico Ambital (MLA), do filósofo- teólogo e pedagogo Alfonso López Quintás, como prática metodológica para efetuar o estudo proposto. No primeiro capítulo é feita a exposição do ambiente sócio-político-religioso, que antecede e permeia o período da conquista de identidade da religião cristã, nos três primeiros séculos. Para tanto são investigadas as principais ideias filosóficas e religiosas existentes na época; é abordada a conjuntura histórica e seus reflexos no processo de identificação da religião cristã, bem como na formação do primeiro cânon das Escrituras. Por fim, é descrita a noção do caminho espiritual como expressão do anseio da alma no ideário judeo-cristão, e em especial para Orígenes. No segundo capítulo são detalhadas as principais características desse autor, tomando sua vida, obras e pensamento como fio condutor para expressá-lo como teólogo e pedagogo. Orígenes é inserido em sua geração de teólogos e é ressaltado seu pioneirismo na construção de determinados conceitos cristãos, o que lhe trará tanto seguidores como detratores. São revistas as posições metodológicas de sua literatura homilética e levantadas as fontes de seus escritos. Após essa apresentação do autor, o capítulo se encerra com a descrição da estrutura de sua Homilia sobre o Êxodo. No terceiro capítulo é feita uma reflexão sobre a intemporalidade das mensagens sagradas. A seguir é transcrita a V Homilia, que se torna o referencial para a análise crítica do método de ensino de Orígenes, com sua pedagogia alegórica mística e ética. É proposto o MLA, com a didática de G. Perissé, como um auxílio hermenêutico, para melhor compreender a mensagem de Orígenes, de acordo com a experiência e a visão de mundo de cada leitor. Com esta pesquisa, também se espera contribuir para a recepção brasileira dos textos patrísticos fundamentais do início do cristianismo como religião, imprescindíveis para a compreensão da nova configuração do cristianismo mundial, em plena elaboração em nossos tempos
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Chetwynd, Peter Nicholas. "Nu nellaþ his willan wyrcean : portrayals of sin in the Blickling and Vercelli Homilies". Thesis, University of Cambridge, 2009. https://www.repository.cam.ac.uk/handle/1810/252150.
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Roth, Gregory E. "Paradox beyond nature: the Marian homilies of Germanos I, patriarch of Constantinople (715-730)". IMRI - Marian Library / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430754356.
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Kinzig, Wolfram. "In search of Asterius : studies on the authorship of the homilies on the psalms /". Göttingen : Vandenhoeck & Ruprecht, 1990. http://catalogue.bnf.fr/ark:/12148/cb355611329.
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Yoon, Hee-Cheol. "Word order and structure of Old English : with special reference to Ælfric’s Catholic Homilies". Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/23276.
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The aim of the study is to analyze word order of Old English in terms of the minimalist framework suggested in Chomsky (1995-2000). Old English data for the analysis are mainly drawn from Ælfric’s Catholic Homilies, which is most likely to represent the language spoken in Anglo-Saxon England around the end of the 10th century. According to Kayne’s (1994) version of universal base hypothesis, the analysis assumes that Old English has head-initial structure for every projection. It is therefore presupposed that linear order in Old English is closely related to structural hierarchy determined at syntax. The study suggests that Old English ordering patterns other than the base one result from uninterpretable feature-driven operations. However, economy considerations under the minimalist framework require an additional uninterpretable feature to force a costly operation of movement. Those optional features indispensable for movement are generalized in the study depending on the type of movement: the [+Affix] feature for head movement and the EPP features for XP movement. The postulation of the [+Affix] feature forcing affixation provides a unified account for various head movement-type operations in Old English. The optional nature of the feature in a derivation accords with optionality in head movement in Old English, which denies the traditional head-final hypothesis presuming a fixed position for finite verbs both in main and subordinate clauses. It is therefore no longer necessary to introduce empirically and conceptually unmotivated assumptions including string-vacuous verb movement, various types of extraposition, and the clitic analysis of personal pronouns based on head movement. The head movement analysis suggested in the study accounts for various positions of finite verbs in main and subordinate clauses, the distribution of verb-particle constructions, and all the ordering patterns in verbal complexes.
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De, Wet Chris Len. "Slavery in John Chrysostom’s homilies on the Pauline epistles and Hebrews : a cultural-historical analysis". Thesis, University of Pretoria, 2012. http://hdl.handle.net/2263/25563.
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The aim of this study is to examine John Chrysostom’s views on slavery, specifically in his homilies on the Pauline Epistles and Hebrews. Roman slaveholding is approached as a complex habitus, and Chrysostom’s negotiation with and reimagination of this habitus is examined. The method of enquiry used is a cultural-historical analysis, and the theories of Michel Foucault and Pierre Bourdieu are extensively utilized. Moreover, based on the work of Jennifer Glancy, slavery is approached as a corporeal discourse – one focused on the slave as a body. The discursive formation of the slave-body is further deconstructed into four related corporeal discourses – namely the domesticity, heteronomy, carcerality and commodification of the slavebody. The study commences by revisiting and re-reading Hellenistic, early Roman, Judaistic, and early Christian sources on slaveholding from a cultural-historical perspective in order to reconstruct the main discursivities of the habitus of Roman slaveholding. Then, the first question asked is how Chrysostom understands the domesticity of the slave-body. Based on his exegesis of the haustafeln, it is concluded that Chrysostom negotiates and reimagines the discourse in three ways: a) he proposes a shift from strategic to tactical slaveholding; b) he formulates his theology, especially hamartiology and eschatology, on the Stoic-Philonic metaphor of domestic slavery; and, c) he advises that domestic slaves be reformed by being taught Christian virtue and trades. Secondly, Chrysostom accepts the heteronomy of all bodies, and hence uses slavery as a basis for his ethics. The body is either ruled by God or sin/passions, and the problem of institutional slavery is downplayed. Thirdly, Chrysostom affirms that slaves should remain in their carceral state and stay obedient to their masters, while masters ought to treat slaves justly since they are also slaves of God. Finally, Chrysostom sees slaves as both economic and symbolic capital, and the shift to tactical slaveholding supports his more general vision of promoting a popular asceticism in the city. Chrysostom does not simply accept, ameliorate or reject slaveholding – we rather see sophisticated discourses of negotiation and reimagination of slaveholding to fit in with his wider programme of social and ascetic reform among Christian households.Thesis (DLitt)--University of Pretoria, 2012.
Ancient Languages
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Puusaar, Samuel. "Limpid purity of heart (lebba shaphya) in the "Ascetical homilies" of St. Isaac of Syria". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Kwon, Heabin Yu. "A SINGER’S GUIDE TO A RHETORICAL PERFORMANCE OF GOTTFRIED AUGUST HOMILIUS’ JOHANNESPASSION (HoWV I.4)". Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/462734.
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Music PerformanceD.M.A.
The German Protestant church composer and organist, Gottfried August Homilius (1714-1785), is recognized primarily for his sacred compositions written during his time as cantor at the Kreuzkirche and the director of music at the three main churches in Dresden. The forerunner of Homilius research, Uwe Wolf, together with Carus-Verlag, brought forth Gottfried August Homilius: Studien zu Leben und Werk mit Werkverzeichnis (2008) and his thematic catalogue (2014) as products of the public’s renewed interest and research in the composer and his music. Homilius’ oratorio passion, Johannespassion, represents one of the valuable discoveries of this recent revival of Homilius research. While musicologists celebrate such an exciting expansion of the music library of the mid-eighteenth century, a bigger task ensues before us: the equal sharing of joy with the performers. Indeed, the resonance of Homilius’ music in the concert halls and churches beyond the bounds of the research papers and music p
Temple University--Theses
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Kern, Brigitte A. A. "Tröstet, tröstet mein Volk! zwei rabbinische Homilien zu Jesaja 40,1 : (PesR 30 und PesR 29/30) /". Frankfurt am Main : Gesellschaft zur Förderung Judaistischer Studien, 1986. http://catalog.hathitrust.org/api/volumes/oclc/14762933.html.
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Thesis (Ph. D.)--Johann Wolfgang Goethe Universität, 1986.German and Hebrew. Title on added t.p.: Pesikta rabbati, perek 29-30. Includes indexes. Includes bibliographical references (p. 375-398).
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Swan, Mary. "Aelfric as source : the exploitation of Aelfric's Catholic Homilies from the late tenth to twelfth centuries". Thesis, University of Leeds, 1993. http://etheses.whiterose.ac.uk/1949/.
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My thesis is concerned with the investigation of how Aelfric's Catholic Homilies - central to the Anglo-Saxon Benedictine Reform tradition - were received by his contemporaries and successors in terms of the modification of his ideas by incorporating his homilies in mixed manuscripts or by excerpting from them for use in texts which combine Aelfrician and anonymous material. The Introduction traces Aelfric's attitude to his own sources and his instructions for the preservation and transmission of his work. These are contrasted with evidence for the reaction of scribes and compilers to the Catholic Homilies. I argue for the importance of studying and editing adapted texts, on the grounds that these represent a stage in the development of a text which is as valid as any other; they are important also in that they offer valuable evidence for reader response in the Anglo-Saxon period as well as for the transmission and manipulation of ideas. I then list details of all manuscripts containing Catholic Homilies material, and details of all homilies in the series, showing in which manuscripts, and in what form, they survive. The central section of the thesis discusses twenty-five Aelfric/anonymous texts. I trace how Catholic Homilies material is used, with what it is blended and how the result compares with Aelfric's style and concerns. I provide interlineated transcriptions of twelve of these Aelfric/anonymous texts which have not previously been edited. The General Conclusion gives an overall perspective on the use of the Catholic Homilies by compilers, surveying evidence across the period and for different parts of the country. I conclude that the texts studied testify to the adaptability and appeal of the Catholic Homilies, but also that they raise interesting questions about such issues as methods of homily composition; the extent of the influence of the Benedictine Reform; the strength of the anonymous tradition; and the perceived identity and status both of individual Catholic Homilies and indeed of Aelfric himself as source.
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Santos, José Rogério Soares dos. "Vida no Espírito e compromisso social em São João Crisóstomo: análise a partir das homilias sobre a Carta aos Romanos, capítulo oito". Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/18339.
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Previous issue date: 2014-03-11The Life in the Spirit has implications that go beyond a subjective experience of faith. The experience that takes place within the hearts and that makes the one who has been baptized desire intimacy with God, should be manifested by a new manner of living and behaving in society. Moved by divine charity, the Christian cannot retreat into an isolated, intimist experience. According to St John Chrysostom, the possibility of a new world on the Earth is real, by means of the works of the Spirit. This new world, however, is temporal and transient, the firstfruits of the eternal Kingdom prepared by Christ for those who live such new life. Strugling for a better and fairer polis on the Earth will always be necessary, with the awareness that it is just the firstfruits of that eternal polis (cf. Phil 3, 20) for which we have been saved
A Vida no Espírito possui implicações que vão para além de uma experiência subjetiva da fé. A experiência que se realiza no interior dos corações e que leva cada batizado a desejar a intimidade com Deus, deve se manifestar através de um novo modo de viver e comportar-se na sociedade. Movido pela caridade divina, o cristão não pode refugiar-se no interior de uma experiência intimista e isolada. Segundo S. João Crisóstomo, a possibilidade de um novo mundo sobre a terra é real a partir da ação do Espírito. Esse novo mundo, no entanto, é temporal e passageiro, mera primícia do Reino definitivo preparado por Cristo para aqueles que vivem a vida nova. O empenho por uma polis melhor e mais justa sobre a terra será sempre necessário, sob a consciência de que ela será apenas primícia daquela polis definitiva (cf. Fl 3,20) para a qual fomos salvos
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De, Wet Chris Len. "The homilies of John Chrysostom on 1 Corinthians 12 a model of Antiochene exegesis on the charismata /". Diss., Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-07222008-165019/.
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Hartney, Aideen M. "Men, women and money - transformation of the city : representations of gender in the homilies of John Chrysostom". Thesis, University of Liverpool, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367177.
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Wechtitsch, Karl [Verfasser]. "Die Quadragesima-Homilien Leos des Großen : Eine hermeneutische und liturgiehistorische Untersuchung der Traktate 39-42 / Karl Wechtitsch". Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2020. http://d-nb.info/1217974237/34.
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Koike, Takeshi. "The analysis of the genitive case in Old English within a cognitive grammar framework, based on the data from Ælfic's Catholic Homilies First Series". Thesis, University of Edinburgh, 2004. http://hdl.handle.net/1842/8371.
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The primary aim of the present study is to give a semantic/conceptual analysis to the genitive case in Old English (= OE) within a Cognitive Grammar (=CG) framework (specifically Langacker's version; Langacker 1987, 1991) and explain the diversity of its use (adnominal, adverbal, adjectival, prepositional, and adverbial), as constituting a coherent network, wherein all variants share a unified semantic structure. My analysis is partly based on Roman Jakobson's (1936/1971) study on the Russian case system, which is recast and updated within a CG framework. Pivotal to my analysis of the semantic structure of the genitive case is the notion of "deprofile", whereby an already profiled (i.e. most prominent) entity in a given predicate becomes unprofiled, to reduce the amount of attention drawn onto the designatum, making it conceptually less prominent. Specifically, the function of the genitive case in OE is to deprofile the profile of the nominal predicate to which the genitive inflection is attached. The crucial claim is that a genitive nominal is a nominal predicate, in that it still profiles a region in some domain, in accordance with the schematic characterisation of the semantic structure of a noun in CG. The nominal character of a genitive nominal means that it can occur in various syntactic contexts where any other nominal expression can occur, namely in a position for a verbal, adverbial, and prepositional complement, as well as in a modifier/complement position for a noun. This account ties in with the subsequent history of the genitive case after the end of the OE period, in which some of its uses became obsolete, especially the partitive function of adnominal genitive, and all functions of the adverbal, adjectival, prepositional genitives. The cumulative effect of this is that a genitive nominal ceased to be a nominal predicate, and its determinative character which had already existed in OE side by side with its nominal character, became grammaticalised during the ME period as a general function of a genitive nominal. Chapter l outlines the history of the genitive case from OE to early ME, to introduce the problems to be dealt with in this dissertation, particularly the diversity of the genitive functions. Reviews of some previous studies relevant to the problems are also provided. Chapter 2 and 3 introduce the framework of CG. Chapter 2 summarises some basic assumptions about grammar, and Chapter 3 focuses on how syntactic issues are dealt with in CG, based on the assumptions summarised in Chapter 2. Here I also introduce Langacker's (1991) and Taylor's (1996) account of a Present Day English possessive construction, using Langacker's reference point analysis, and examine its applicability to the OE genitive. As an alternative, the notion of deprofile will be introduced. Chapters 4 and 5 are the application to the actual examples of genitive nominals, taken from Ælfric's Catholic Homilies first series; Chapter 4 deals with adnominal genitive, and chapter 5 covers all the non-adnominal genitives. Finally, Chapter 6 discusses how the diversity of the genitive functions in OE and its subsequent history may be accounted for in the light of the findings in this study.
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Adam, Júlio Cézar. "Preaching in transition". Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-197503.
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The purpose of this article is to reflect on homiletics and Christian preaching in the context of Latin America, in the current times of transition. In order to provide a better understanding of the approach, initially aspects of the Latin American religious and cultural context will be analyzed. Then there will be considerations on aspects of the
development of Christian preaching, creating a space to think about the relationship between Christian preaching and theologies that are relevant to the context, such as liberation theology. Finally a few challenges to Christian preaching in times of transition will be pointed out. Due to the delimitation of the article, it will focus on the homiletic development of the historical Protestant churches on the continent, above all in the Brazilian context.
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Adam, Júlio Cézar. "Pregação em transição". Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-197536.
Texto completo da fonteResumo:
Este artigo tem por objetivo refletir sobre a homilética e a pregação cristã no contexto da América Latina, em tempos atuais de transição. Para tanto, afim de propiciar uma melhor compreensão da abordagem, analisar-se-á aspectos do contexto religioso e cultural latino-americano, num primeiro momento. Em seguida, refletir-se-á sobre aspectos do
desenvolvimento da pregação cristã, dando espaço para pensar a relação entre a pregração cristã com teologias relevantes para o contexto, como a Teologia da Libertação, para, finalmente, apontar alguns desafios para a pregação cristã em tempos de transição. Devido a delimitação do artigo, o enfoque estará concentrado no desenvolvimento homilético das igrejas protestantes históricas do continente, sobretudo do contexto brasileiro.
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Campbell, Charles L. "Squib". Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-197569.
Texto completo da fonte
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Marmur, Michael. "Contemporary Jewish homiletics". Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-197606.
Texto completo da fonteResumo:
This article deals with the derasha, the Jewish sermon and offers an inventory of the key dimensions of the Jewish sermon as practiced today and in the past from a reformed Jewish perspective. It shows its connection to the particular moment, its functions (further distinguished as contextual, intentional, educational, and symbolic), its message,
sources, structure, and the techniques involved in its delivery and gives a brief example of one of the author’s own
derashot from July 2015.
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Cilliers, Johan. "Just preaching … in times of transition". Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-197582.
Texto completo da fonteResumo:
In this paper, a brief overview is given of two research projects that were done in South Africa during 1987 (a particularly difficult time under apartheid), and 1994 (the year that the first democratic elections took place), respectively. Some of the findings are discussed under the keywords: silence, transition, reservation, new vision.
Reference is made to a historic sermon preached by Archbishop Desmond Tutu in St. George’s Cathedral in Cape Town only three days before the first democratic elections were held in South Africa on the 27th of April, 1994. The paper concludes with a reflection on an artwork by the South African artist, Willie Bester.