Готові списки джерел за темами / Sermons, medieval – history and criticism

Добірка наукової літератури з теми "Sermons, medieval – history and criticism"

Автор: Grafiati

Опубліковано: 27 липня 2024

Оновлено: 28 липня 2024

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Статті в журналах з теми "Sermons, medieval – history and criticism"

Classen, Albrecht. "Medieval Everyday Life Reflected Through the Lens of a Dominican Author: Thomas of Cantimpré’s Book of Bees as a Source of Cultural, Legal, Social, and Material History." Mediaevistik 35, no. 1 (January 1, 2022): 165–87. http://dx.doi.org/10.3726/med.2022.01.06.

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Abstract In our search for information about the everyday life conditions in the Middle Ages, we can easily draw from sermons and didactic tales, such as Thomas of Cantimpré’s Bonum universale de apibus (ca. 1263–1270), which proves to be a rich tapestry of short narratives about people’s daily situations, life in the monastery, economic relationships (usury), prostitution, ordinary forms of entertainment (playing with dice, hunting, dancing, singing, partying, etc.), and the like. Of course, Thomas projected a strongly conservative perspective and harbored harsh criticism of common attitudes, preferences, and desires, both by clerics and laypeople. The more he condemned those, however, the more do we recognize through a close reading what actual situations he actually referred to and what troubled him. All this makes this treatise, highly popular throughout the late Middle Ages, to an excellent source for the history of everyday-life both within monasteries and outside.

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Gillespie, V. "Models of Holiness in Medieval Sermons." English Historical Review 118, no. 478 (September 1, 2003): 1036–37. http://dx.doi.org/10.1093/ehr/118.478.1036.

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Maraschi, Andrea. "Carnival in Late Medieval Italian Sermons." Food and History 21, no. 1 (January 2023): 35–54. http://dx.doi.org/10.1484/j.food.5.133320.

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Hornsby, Joseph, and David Aers. "Medieval Literature: Criticism, Ideology and History." South Atlantic Review 53, no. 1 (January 1988): 107. http://dx.doi.org/10.2307/3200408.

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Samson, Anne, and David Aers. "Medieval Literature: Criticism, Ideology and History." Modern Language Review 84, no. 4 (October 1989): 917. http://dx.doi.org/10.2307/3731173.

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Murdoch, Brian. "The Baumgartenberg Johannes Baptista: A Workshop Investigation." Amsterdamer Beiträge zur älteren Germanistik 76, no. 2 (June 24, 2016): 192–207. http://dx.doi.org/10.1163/18756719-12340017.

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The article tests the judgements made in earlier criticism about the early medieval German fragment known as the Baumgartenberg Johannes Baptista, questioning the assumptions made (and regularly accepted) regarding dating, influences, scope and possible content of the original. While no source has been found, it is possible that its roots are liturgical, specifically the Gospels for the Advent period, directly or through sermons. Other liturgical and exegetical reflections speak against the view of Kraus that the author was an uneducated secular priest, and it may be monastic.

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Marek, Jindřich. "Medieval Utraquist sermons on Czech patron saints." Graeco-Latina Brunensia, no. 1 (2019): 105–27. http://dx.doi.org/10.5817/glb2019-1-8.

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Dunbabin, J. "Medieval Marriage Sermons: Mass Communication in a Culture without Print." English Historical Review 117, no. 474 (November 1, 2002): 1315–16. http://dx.doi.org/10.1093/ehr/117.474.1315.

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Schreiner, Susan E. "Exegesis and Double Justice in Calvin's Sermons on Job." Church History 58, no. 3 (September 1989): 322–38. http://dx.doi.org/10.2307/3168467.

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Medieval exegetes contributed distinguished commentaries on the Book of Job that had far-reaching influence. When, in 1554, Calvin ascended the pulpit in Geneva to deliver a series of sermons on Job, his listeners heard not only the Genevan Reformer but echoes of that medieval tradition. In Job's story Calvin saw a God whose providence held sovereign sway over nature, history, and Satan. Having undertaken these sermons, however, Calvin soon confronted Job's question: Why do the righteous suffer? Calvin did not answer Job alone. He turned to both medieval Joban commentaries and Scotist-nominalist categories to resolve this book's central issue of divine justice. But we will see that despite all these resources the exegetical difficulties posed by the text itself forced Calvin to realize that his central hermeneutical device brought with it implications with which he was ultimately uncomfortable. That device was double justice.

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Strohm, Paul. "Medieval Literature: Criticism, Ideology and History. David Aers." Speculum 63, no. 2 (April 1988): 352–54. http://dx.doi.org/10.2307/2853226.

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Дисертації з теми "Sermons, medieval – history and criticism"

Regetz, Timothy. "Lollardy and Eschatology: English Literature c. 1380-1430." Thesis, University of North Texas, 2018. https://digital.library.unt.edu/ark:/67531/metadc1404582/.

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In this dissertation, I examine the various ways in which medieval authors used the term "lollard" to mean something other than "Wycliffite." In the case of William Langland's Piers Plowman, I trace the usage of the lollard-trope through the C-text and link it to Langland's dependence on the Parable of the Wheat and the Tares. Regarding Chaucer's Parson's Tale, I establish the orthodoxy of the tale's speaker by comparing his tale to contemporaneous texts of varying orthodoxy, and I link the Parson's being referred to as a "lollard" to the eschatological message of his tale. In the chapter on The Book of Margery Kempe, I examine that the overemphasis on Margery's potential Wycliffism causes everyone in The Book to overlook her heretical views on universal salvation. Finally, in comparing some of John Lydgate's minor poems with the macaronic sermons of Oxford, MS Bodley 649, I establish the orthodox character of late-medieval English anti-Wycliffism that these disparate works share. In all, this dissertation points up the eschatological character of the lollard-trope and looks at the various ends to which medieval authors deployed it.

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Depold, Jennifer Rene. "The martial Christ in the sermons of late medieval England." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:b7820bbc-d971-4252-95a5-351166102514.

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Current scholarship on the devotional practices of late medieval England has emphasized two representations of Christ. The first, considered the dominant trend, is that of the suffering Christ; the second, a minor, but important trend particularly for female audiences, is the maternal Christ. Both are revealing of the nature of late medieval Christo-centric devotion. This project contributes to the understanding of late medieval Christocentric devotion in England during the fourteenth and fifteenth centuries by examining the representation of Christ in a martial role, as presented to clerical and lay audiences through the medium of popular sermons. It is a new contribution to the scholarship of late medieval devotion in its demonstration of a multifaceted Christ; the martial Christ echoes, but in many ways also contrasts, the images of the suffering and maternal Christ, in order to provide its audience with a more complex rendering of the human Christ, one which may have been more accessible to a lay populace seeking to form a relationship with him. This project also contributes to the growing field of sermon studies, intended to be comprehensive in nature. It uses a different approach to sermon studies, in that the entire corpus of nearly 4,500 sermons was reviewed. This was done in order to provide the most complete picture of the martial Christ. As a result, this project examines Christ in various martial roles, as well as his modelling of knighthood for kings, knights, preachers, and the laity. These representations were utilised by preachers to instruct their audiences in devotional practice, specifically forms of affective meditation; it was used as a didactic tool to teach the laity the complex doctrines of redemption and atonement; and finally, it was employed as a means to demonstrate the importance of right living in order to fulfill what Christ had promised on the cross, that is eternal salvation.

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Byrne, Aisling Nora. "The otherworlds of medieval insular literature." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610076.

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Meir, Amira. "Medieval Jewish interpretation of pentateuchal poetry." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28842.

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This dissertation studies parts of six medieval Jewish Torah commentaries in order to examine how they related to what we call Pentateuchal poetry. It examines their general approaches to Bible interpretation and their treatments of all Pentateuchal poems. It focusses on qualities we associate with poetry--parallelism, structure, metaphor, and syntax--and explores the extent to which they treated poems differently from prose.
The effort begins by defining Pentateuchal poetry and discussing a range of its presentations by various ancient writers. Subsequent chapters examine its treatment by Rabbi Saadia Gaon of Baghdad (882-942), Abraham Ibn Ezra of Spain (1089-1164), Samuel Ben Meir (1080-1160) and Joseph Bekhor Shor (12th century) of Northern France, David Kimhi of Provence (1160-1235), and Obadiah Sforno of Italy (1470-1550).
While all of these commentators wrote on the poetic passages, none differentiated systematically between Pentateuchal prose and poetry or treated them in substantially different ways. Samuel Ben Meir, Ibn Ezra, Bekhor Shor, and Kimhi did discuss some poetic features of these texts. The other two men were far less inclined to do so, but occasionally recognized some differences between prose and poetry and some phenomena unique to the latter.

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Cook, James Daniel. "Preaching and Christianization : reading the sermons of John Chrysostom." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:cd60a862-b0f7-49ae-a600-74ad7f3368d0.

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The rise of Late Antiquity as a separate discipline, with its focus on social history, has meant that the vast homiletic corpus of John Chrysostom has received renewed attention as a source for the wider cultural and historical context within which his sermons were preached. Recent studies have demonstrated the exciting potential his sermons have to shed light on aspects of daily life, popular attitudes and practices of lay piety. In short, Chrysostom's sermons have been recognised as a valuable source for the study of 'popular Christianity' and the extent of Christianization at the end of the fourth century. This thesis, however, will question the validity of some recent conclusions drawn from Chrysostom's sermons regarding the state of popular Christianity. A narrative has been developed in which Chrysostom is often seen as at odds with the congregations to whom he preached. On this view, the Christianity of élites such as Chrysostom had made little inroads into popular thought beyond the fairly superficial, and congregations were still living with older, more culturally traditional views about religious beliefs which preachers were doing their utmost to overcome. It is the argument of this thesis that such a portrayal is based on a misreading of Chrysostom's sermons, and which fails to explain satisfactorily the apparent popularity that Chrysostom enjoyed as a preacher. What this thesis sets out to do, therefore, is to reassess how we read Chrysostom's sermons, with a particular focus on the harsh condemnatory language which permeated his preaching, and on which the image of the contrary congregation is largely based. To do this, this thesis sets out to recover a neglected portrayal of Chrysostom as a pastor and preaching as a pastoral and liturgical activity, through an exploration of four different but overlapping aspects of the socio-historical context within which his preaching was set. A consideration of the scholastic, therapeutic, prophetic and liturgical nature of his preaching will shed light on the pastoral relationship between the preacher and his congregation and will, significantly, provide a backdrop against which his condemnatory language can be explained and understood. It will become clear that his use of condemnatory language says more about how he understood his role as preacher than about the extent of Christianization in late-antique society. Through focussing on the issues of the social composition of the congregation and the level of commitment to (Chrysostom's) Christianity, it will be argued that sermon texts are in their nature resistant to being used as sources for this kind of social history. Despite this, however, glimpses will also emerge of a very different picture of late-antique Christianity, in which Chrysostom's congregation are rather more willing to listen and learn from their preacher than is often assumed.

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Turner, Kerry Lynn. "Pagan Nostalgia and Anti-Clerical Hostility in Medieval Irish Literature." Youngstown State University / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=ysu1008344167.

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Grange, Huw Robert. "Sublime and abject bodies : saints and monsters in late medieval French and Occitan hagiography." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607654.

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Gornall, Alastair Malcolm. "Buddhism and grammar : the scholarly cultivation of Pāli in Medieval Laṅkā." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608160.

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Charlier, Marie-Madeleine. "La lettre de rémission : un problème d'intertextualité." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63304.

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Thomson, David (David Ker). "The language of loss : reading medieval mystical literature." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59912.

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One of the unfortunate corollaries of poststructuralist theorizing about literary texts has been the equation of a skepticism concerning language with a skepticism concerning meaning. The menace of unrestrained relativism has tended to polarize the critical community into proponents of a 'logo-diffuse' onto-epistemology and proponents of a 'logo-centric' one, and critical practice has followed this lead. The critic who attempts to situate literature within the parameters of such a debate is likely to fail unless he or she appeals to a much more extensive discourse, one which antedates the provincial contours of the current discussion. Medieval mysticism is a significant entry in the lineage of influence which comprises the western tradition. This thesis looks at the apophatic or negative strategies of mystical texts in order to locate meaning in the interplay of negation and affirmation with which they are concerned.

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Книги з теми "Sermons, medieval – history and criticism"

Georgiana, Donavin, Nederman Cary J, and Utz Richard J. 1961-, eds. Speculum sermonis: Interdisciplinary reflections on the medieval sermon. Turnhout: Brepols, 2004.

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Bériou, Nicole. Modern questions about medieval sermons: Essays on marriage, death, history and sanctity. Spoleto: Centro italiano di studi sull'Alto medioevo, 1994.

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Noblesse-Rocher, Annie. L' expérience de Dieu dans les sermons de Guerric, abbé d'Igny (XIIème siècle). Paris: Cerf, 2005.

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Hasebrink, Burkhard. Formen inzitativer Rede bei Meister Eckhart: Untersuchungen zur literarischen Konzeption der deutschen Predigt. Tübingen: M. Niemeyer, 1992.

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Sánchez, Manuel Ambrosio Sánchez. La primitiva predicación hispánica medieval: Tres estudios. Salamanca: Seminario de Estudios Medievales y Renacentistas, 2000.

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Winter, Carsten. Predigen unter freiem Himmel: Die medienkulturellen Funktionen der Bettelmönche und ihr geschichtlicher Hintergrund. Bardowick: Wissenschaftler-Verlag, 1996.

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Luise, Antonella. Alza la voce come una bella tromba: Aspetti della predicazione del beato Bernardino da Feltre. Belluno: Istituto bellunese di ricerche sociali e culturali, 1994.

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Reu, Martine de. La parole du Seigneur: Moines et chanoines médiévaux prêchant l'ascension et le royaume des cieux. Bruxelles: Institut historique belge de Rome, 1996.

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Banta, Frank G. Predigten und Stücke aus dem Kreise Bertholds von Regensburg: Teilsammlung Yiii. Göppingen: Kümmerle, 1995.

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Scheepsma, Wybren. De Limburgse sermoenen (ca. 1300): De oudste preken in het Nederlands. Amsterdam: B. Bakker, 2005.

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Частини книг з теми "Sermons, medieval – history and criticism"

"Beyond Religion: Homilies as Conveyors of Political Ideology in Middle Byzantium." In Identities and Ideologies in the Medieval East Roman World, edited by Yannis Stouraitis, 100–128. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781474493628.003.0005.

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This chapter explores a sample of homiletic texts from the Middle Byzantine period with regard to the political messages they conveyed, in particular concerning imperial ideology. It shows how preachers were eager to employ in their sermons’ messages in the service of political, specifically imperial, orthodoxy, which went far beyond the standard prayer for the well-being of the emperor. Homilies constituted a convenient vehicle for the dominant political ideology to be transmitted to broader parts of society beneath the level of the social elite. Last but not least, the chapter shows that homilies bear evidence of criticism of or opposition to emperors, whether open or veiled, and that they expressed political and ideological views relating to recent history.

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Wimsatt, William K., and Cleanth Brooks. "Further Medieval Themes." In Literary Criticism: A Short History, 139–54. Routledge, 2021. http://dx.doi.org/10.4324/9781003140931-2.

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Minnis, Alastair. "Medieval imagination and memory." In The Cambridge History of Literary Criticism, 237–74. Cambridge University Press, 2005. http://dx.doi.org/10.1017/chol9780521300070.009.

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Sims-Williams, Patrick, and Erich Poppe. "Medieval Irish literary theory and criticism." In The Cambridge History of Literary Criticism, 289–309. Cambridge University Press, 2005. http://dx.doi.org/10.1017/chol9780521300070.011.

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Sabor, Peter. "Medieval revival and the Gothic." In The Cambridge History of Literary Criticism, 470–88. Cambridge University Press, 1997. http://dx.doi.org/10.1017/chol9780521300094.022.

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Wimsatt, William K., and Cleanth Brooks. "The Neo-Platonic Conclusion: Plotinus and Some Medieval Themes." In Literary Criticism: A Short History, 112–36. Routledge, 2021. http://dx.doi.org/10.4324/9781003140917-8.

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Flood, John L. "Literary theory and practice in early-medieval Germany." In The Cambridge History of Literary Criticism, 324–32. Cambridge University Press, 2005. http://dx.doi.org/10.1017/chol9780521300070.013.

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Mengozzi, Stefano. "Music Criticism in the Late-Medieval and Renaissance Era." In The Cambridge History of Music Criticism, 25–41. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781139795425.003.

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Bachrach, David. "1. Feudalism, Romanticism, and Source Criticism: Writing the Military History of Salian Germany." In Journal of Medieval Military History, 1–26. Boydell and Brewer, 2015. http://dx.doi.org/10.1515/9781782045854-002.

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Zanetti Domingues, Lidia Luisa. "Defining the Complex Relationship between Mercy, Justice, and Revenge." In Confession and Criminal Justice in Late Medieval Italy, 101–21. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192844866.003.0005.

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Chapter 4 analyses religious views of justice in late medieval Siena through the analysis of the sermons of the Dominican Ambrogio Sansedoni and the Franciscan Bindo Scremi. It evaluates the influence of the theology of atonement (as proposed by Anselm of Canterbury) on Sienese pastoral literature, and it concludes that sermons aimed at the laypeople in communal Italy tended to favour the more traditional redemption theology. The main effect of this preference for religious conceptions of divine and human justice was that of conceiving of it as a spectrum going from strict retribution to complete forgiveness, but with a requirement to favour the latter over the former. Religious discourses which compared divine and human justice, moreover, are explored as loci in which criticism, albeit veiled, of local reforms of criminal justice could be expressed.

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Тези доповідей конференцій з теми "Sermons, medieval – history and criticism"

Kenyhercz, Róbert. "Interpretation of data and sources in etymological research." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/39.

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The aim of the paper is to emphasize the importance of source criticism in etymological research. It is widely known that the main sources for the early history of toponyms in the Carpathian Basin are the charters created in the medieval Hungarian Kingdom, because these official documents contained a large number of vernacular proper names embedded in the Latin text. However, it is important to mention that the medieval charters were produced by the chancery and places of authentication along specific principles and needs. I argue that this circumstance must always be considered during the interpretation of the data. I will show some examples illustrating that – in certain cases – we have to take into account the nature of the sources in the reconstruction of the genesis of place names. My goal is to offer a brief outline of this issue through my own investigations.

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Aleksić, Jana. "UMETNIČKA EPOHA KRALjA MILUTINA U KULTURNOISTORIJSKOJ I ESTETIČKOJ OPTICI MILANA KAŠANINA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.817a.

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Milan Kašanin (1895–1981) in his integral study of medieval Serbian culture pays significant attention to the works and authors who created in the time of King Stefan Uroš II Milutin Nemanjića (1282–1321). Kašanin’s analysis also includes medieval literary and artistic achievements whose central theme is the King's personality and symbols of rule, as well as the spiritual and socio-histor- ical characteristics of the era the era of this important founder and great artistic patron. The author of the monographs Serbian Literature in the Middle Ages (1975) and Stone Discoveries (1978) seeks to systematize knowledge of the cul- tural past, to explain the spiritual and historical forces of the time, to understand Byzantine influences on art forms and meanings, to find elements of original art within medieval Serbian culture and to establish the most reliable periodization of literary and artistic styles. Methodologically, in examining the key focuses of a historically limited period, such as the Middle Ages, Kašanin insists on mutual “illumination of art”. He also connects the poetic and spiritual-aesthetic features of specific literary achievements with medieval church and secular architecture, fresco painting or icon painting, but also with socio-political factors. Therefore, we tried to outline the analytical and methodological framework of Kašanin’s spiritual, historical, and aesthetic thought from the point of view of the history of literary criticism, concerning the way in which he had perceived and named the artistic forms of Milutin’s epoch, art forms in which Milutin’s age and literary achievements of monk Theodosius and archbishop Danilo II.

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