Pub Date : 2016-01-01DOI: 10.1080/13660691.2016.1225386
P. Delcorno
ABSTRACT The sophisticated ways in which several fifteenth-century preachers used Ovidian stories and their allegorical interpretations prove that late medieval sermons represent a promising but neglected area for classical reception studies. Preachers – whose names are today almost forgotten by scholars but whose sermons circulated at large in early printed books – considered Ovidian allegories as powerful instruments for instructing, entertaining, and moving their audiences. This article begins with a review of the literature on the presence of Ovid in sermons, and discusses the methodology to study the transformation of classical myths in preaching. Then, it focuses on four sermons that incorporated the story of Pyramus and Thisbe, which appears in the sermon collections written by Conrad Grütsch, Johann Meder, and Jacobus de Lenda. The repeated use of this Ovidian myth allows us, therefore, to investigate how different preachers appropriated and re-elaborated this story, and the role that it played in diverse contexts. Finally, the analysis of these texts also sheds light on the use of the Ovidius moralizatus in fifteenth-century sermons.
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Pub Date : 2016-01-01DOI: 10.1080/13660691.2016.1225381
Sophie Delmas
ABSTRACT Bernardino da Siena was one of the most successful preachers of the Franciscan observance. His autograph manuscript, the Itinerarium anni, which was lost in Siena in the eighteenth century, was recently rediscovered in a private collection. It contains several drafts of sermons; some of them are unpublished.
{"title":"Un autographe retrouvé de Bernardin de Sienne L'Itinerarium anni","authors":"Sophie Delmas","doi":"10.1080/13660691.2016.1225381","DOIUrl":"https://doi.org/10.1080/13660691.2016.1225381","url":null,"abstract":"ABSTRACT Bernardino da Siena was one of the most successful preachers of the Franciscan observance. His autograph manuscript, the Itinerarium anni, which was lost in Siena in the eighteenth century, was recently rediscovered in a private collection. It contains several drafts of sermons; some of them are unpublished.","PeriodicalId":38182,"journal":{"name":"Medieval Sermon Studies","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2016-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/13660691.2016.1225381","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"60289223","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-01-01DOI: 10.1080/13660691.2016.1225387
Jeannine Horowitz
ABSTRACT Much has been said about the new path forged by preaching during the thirteenth century. In that era of economic revival and material development of towns and technology, along with innovation in scholastic methods, it seems only natural that mendicant preachers, firmly engaged in society, would infiltrate the social organisation and take the spiritual lead. Also, from that time on, eradicating heresy was paramount. Mendicant preachers, the spearhead of the papacy, devised new advanced rhetorical weapons that were able to reach far and wide. Indeed, close scrutiny of their activism reveals an innovative modus operandi, necessitated by the systems of communication for lay and clerical society alike. Based on the so-called ‘popular’ preachers' discourse and exempla, this article appraises and re-evaluates the character and efficiency of the means of communication applied through popular rhetoric in the enterprise of mass-persuasion in the face of a peril deemed to threaten the very foundations of Christian society. However, investigating the extent to which the anti-heretical preaching campaign, verbo et exemplo, reached its expected goal in the long run, given the increasingly repressive parallel mechanism of the Inquisition, exposes an asymptotic struggle.
关于13世纪由布道开辟的新道路，人们已经说了很多。在那个经济复兴、城镇物质发展和科技进步的时代，伴随着学术方法的革新，坚定地投身于社会的乞丐传教士渗透到社会组织中，成为精神领袖似乎是很自然的事情。此外，从那时起，根除异端是最重要的。作为教皇的先锋队，讨道者们发明了新的先进的修辞武器，这些武器能够传播到很远的地方。事实上，仔细观察他们的行动主义，就会发现一种创新的运作方式，这是平信徒和神职人员社会的交流系统所必需的。基于所谓的“大众”传教士的话语和例子，本文评估和重新评估了在面对被认为威胁到基督教社会基础的危险时，通过大众修辞在大众说服企业中应用的传播手段的特征和效率。然而，调查在何种程度上反异端说教运动，verbo et exemplo，达到其预期的目标，在长期来看，鉴于日益压制平行机制的宗教裁判所，暴露了渐进的斗争。
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Pub Date : 2015-01-01DOI: 10.1179/1366069115Z.00000000021
Lorenza Tromboni
This article describes the De doctrina Aristotelis of Girolamo Savonarola (1452–98), a collection of Latin notes concerning Aristotelian works. This recently edited text comprises a collection of passages, quotations and brief summaries from genuine and pseudo-epigraphical writings. This compilation was not intended for publication or public circulation; these personal notes were employed by the Dominican preacher in his sermons and treatises — in the plain Latin version or via a translation into the vernacular — as didactical devices or rhetorical tools. The text, together with a similar compilation of Platonic passages, the De doctrina Platonicorum, is preserved in the Conventi Soppressi, D.VIII.985 manuscript in the Biblioteca Nazionale di Firenze. After outlining the De doctrina Aristotelis, the article focuses on several passages in the sermons and treatises (from Metaphysica, Physica, De caelo and Meteora) that criticize the scientific value of astrology, which was one of the most important targets of Savonarola’s critique of contemporaneous cultural tendencies.
本文描述了Girolamo Savonarola(1452-98)的De doctrina Aristotelis，这是一本关于亚里士多德作品的拉丁笔记集。这个最近编辑的文本包括一个集合的段落，引文和简短的总结，从真正的和伪铭文的著作。本汇编不打算出版或公开发行;这些个人笔记被多明尼加传教士在他的布道和论文中使用——以拉丁文的普通版本或通过翻译成白话文——作为教学手段或修辞工具。文本，连同类似的汇编柏拉图的段落，论柏拉图的教义，是保存在Conventi Soppressi, D.VIII。1985年佛罗伦萨国家图书馆的手稿。在概述了亚里士多德的教义之后，本文将重点放在他的布道和论文(来自《形而上学》、《物理学》、《德卡洛》和《迈泰奥拉》)中批评占星术的科学价值的几段话上，占星术是萨沃纳罗拉批评当时文化趋势的最重要目标之一。
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Pub Date : 2015-01-01DOI: 10.1179/1366069115Z.00000000024
Andrea Giraudo
Early Waldensian literature1 is an outstanding source for the study of the Waldensian movement, as it is a rare direct testimony of a dissident medieval religious movement. One of the most important genres of that literature is represented by the as yet unpublished collection of about two hundred sermons,2 which is one of the main sources for the reconstruction of Waldensian preaching. The critical edition of this important corpus is the aim of a research group led by Luciana Borghi Cedrini (Professor of Romance Philology at the University of Turin). Established at the beginning of the millennium by the publishing house Claudiana in Turin, together with the Waldensian Studies Society and the Waldensian Church, the project is expected to be active at least until 2018 and it is officially supported by the Waldensian Faculty of Theology of Rome.
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Pub Date : 2015-01-01DOI: 10.1179/1366069115Z.00000000022
Holly Johnson
London, British Library, MS Harley 4894 is a handsome manuscript containing the fifty-nine extant sermons of Master Robert Rypon, a monk of Durham priory in England at the turn of the fifteenth century. Complete with illuminated initials and a detailed index, this sermon collection attests not only to the high regard in which Rypon was held as a preacher but to the resources that the monks were willing to expend in preserving his sermons and making them accessible to current and future readers. Like a model sermon collection the sermons are arranged in liturgical order, and the manuscript employs a system of marginal annotations which, together with its index, is designed to help readers navigate the collection. This article presents evidence, palaeographical and textual, suggesting that Rypon himself is the mastermind behind the creation of Harley 4894.
{"title":"Robert Rypon and the Creation of London, British Library, MS Harley 4894: A Master Preacher and his Sermon Collection","authors":"Holly Johnson","doi":"10.1179/1366069115Z.00000000022","DOIUrl":"https://doi.org/10.1179/1366069115Z.00000000022","url":null,"abstract":"London, British Library, MS Harley 4894 is a handsome manuscript containing the fifty-nine extant sermons of Master Robert Rypon, a monk of Durham priory in England at the turn of the fifteenth century. Complete with illuminated initials and a detailed index, this sermon collection attests not only to the high regard in which Rypon was held as a preacher but to the resources that the monks were willing to expend in preserving his sermons and making them accessible to current and future readers. Like a model sermon collection the sermons are arranged in liturgical order, and the manuscript employs a system of marginal annotations which, together with its index, is designed to help readers navigate the collection. This article presents evidence, palaeographical and textual, suggesting that Rypon himself is the mastermind behind the creation of Harley 4894.","PeriodicalId":38182,"journal":{"name":"Medieval Sermon Studies","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1179/1366069115Z.00000000022","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65665063","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-01-01DOI: 10.1179/1366069115Z.00000000023
T. Rupp
In November 1301, Charles de Valois, brother of French King Philip IV, entered Florence at the request of Pope Boniface VIII and his Florentine allies. While Charles’ mission was ostensibly peacemaking between Florence’s Black and White factions, in reality his visit led to violence and exile of leading Whites, including Dante. Much of what we know about these events was written in retrospect, from the chronicles of Compagni and Villani to Dante’s Commedia. The Florentine Dominican Remigio dei Girolami, however, preached two sermons that week that provide a more immediate impression. One was given at the official communal welcome ceremony for Charles. The other, one of his sermons De pace, was probably given at a semi-secret peace procession mentioned by Compagni. Rhetorical analysis of these two sermons shows that Remigio tailored his message to his audience. When Charles was present, Remigio diplomatically avoided the subject of factional division, instead advising Charles on his upcoming mission to Sicily (perhaps subtly encouraging him to get on with it and leave Florentine politics alone). In Charles’ absence, however, Remigio obliquely criticized Charles and stressed to his fellow-citizens that, as the sermon’s thema stated, peace was in their power.
1301年11月，法国国王菲利普四世的兄弟查尔斯·德·瓦卢瓦应教皇博尼法斯八世及其佛罗伦萨盟友的请求进入佛罗伦萨。虽然查理的使命表面上是在佛罗伦萨的黑人和白人派系之间建立和平，但实际上他的访问导致了包括但丁在内的白人领袖的暴力和流放。我们对这些事件的了解，从康帕尼和维拉尼的编年史到但丁的《喜剧》，大部分都是在回顾中写成的。然而，佛罗伦斯多明尼加的吉罗拉米主教(Remigio dei Girolami)在那一周的两次布道给人留下了更直接的印象。一次是在查尔斯的官方社区欢迎仪式上。另一个是他的布道《步伐》，可能是在一个半秘密的和平游行中说的，康帕尼提到过。对这两篇布道的修辞分析表明，雷米吉奥为他的听众量身定做了他的信息。当查理在的时候，雷米吉奥巧妙地避免了派系分裂的话题，而是建议查理即将前往西西里的任务(也许是巧妙地鼓励他继续下去，不要干涉佛罗伦萨的政治)。然而，在查理不在的时候，雷米吉奥间接地批评了查理，并向他的同胞们强调，正如布道的主题所说，和平在他们的权力之中。
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Pub Date : 2015-01-01DOI: 10.1179/1366069115Z.00000000020
F. Morenzoni
Dans le Liber de exemplis et similitudinibus rerum, Jean de San Gimignano consacre le septième livre aux produits de l’imagination, et plus particulièrement aux visions et aux rêves. Il y développe une réflexion qui vise à montrer à ses lecteurs supposés, en premier lieu aux prédicateurs, de quelles manières ceux-ci peuvent trouver leur place dans un sermon. L’article étudie comment le dominicain italien a envisagé l’utilisation des rêves bibliques et de leur interprétation à des fins homilétiques ainsi que l’attitude somme toute ambiguë de l’auteur du Liber de exemplis à l’égard des traités d’oniromancie.
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Pub Date : 2014-10-01DOI: 10.1179/1366069114Z.00000000016
Joshua C. Benson
Abstract This essay presents a brief introduction to and an edition of Nicholas of Ockham’s Leccio at Oxford, which begins with the biblical verse, O altitudo diviciarum sapiencie et sciencie Dei (Romans 11. 33). This leccio may have been Nicholas’s inaugural sermon as a Master of Theology at Oxford and therefore dates to 1286. Whatever the precise genre of Nicholas’s leccio, the text is also important because much of it copies entire sections of St Bonaventure’s (d. 1274) Collationes in Hexaëmeron. Nicholas’s text is therefore a witness to Oxford University practices of the late thirteenth-century and to the late thirteenth-century reception of Bonaventure.
摘要本文简要介绍了牛津大学奥卡姆的尼古拉斯的Leccio版本，它以圣经经文“O altitudo diviciarum sapiencie et scicidei”(罗马书11)开始。33)。这次演讲可能是尼古拉斯作为牛津大学神学硕士的就职布道，因此可以追溯到1286年。无论尼古拉斯的演讲的确切体裁是什么，文本也很重要，因为它的大部分内容都复制了圣博纳旺图尔(1274年)在Hexaëmeron的整理。因此，尼古拉斯的作品见证了13世纪晚期牛津大学的实践以及13世纪晚期对博纳旺蒂尔的接受。
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Pub Date : 2014-10-01DOI: 10.1179/1366069114Z.00000000015
I. Filippov
Abstract The texts of Caesarius of Arles are rightly counted among the most important historical sources for the Early Middle Ages. Despite this well-known fact they are insufficiently studied from the point of view of social history. The domain of law is especially neglected. Information on this subject is contained mainly in the numerous comparisons which Caesarius drew between the religious beliefs, attitudes, and practices he strove to impose on his flock, and the social realities of Arles of his day. The juridical terminology which he occasionally used is also quite revealing. Most of the data is of course on canon law. It is less informative than one could have hoped but it does shed light on some important areas, such as the social make-up of the parishioners; attendance at church by women, youngsters, and slaves; baptismal practices; the tithe, and almsgiving. Caesarius’ sermons also contain valuable facts pertaining to the persistence of many Roman legal notions and practices belonging to what can be qualified as ‘civil law’. Of special interest are the different data concerning ownership rights. On the one hand, the sermons prove that Arlesians of the sixth century were for the most part content with quasi-legal notions sufficient to describe their rights in this domain. On the other hand, the bishop’s use of words leaves no doubt that the predominant legal notion regarding ownership, to the detriment of all others, was possession.
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