Academic literature on the topic 'Sermon latin'

This thesis on medieval sermon manuscripts aims to increase our understanding of the Franciscan Berthold von Regensburg, who is considered to be the most significant German preacher of the late Middle Ages. For this reason, I have selected twenty-one Latin and six German codices, dating from the thirteenth to the fifteenth century. These codices have been analyzed to identify the writing material, internal structure and paratextual features. The underlying idea is that the codicological and paratextual organisation delivers insight not only into the date and provenance of the manuscripts, but also into their function and actual use. I set out, in my first chapter, with some general thoughts about the specific process of communication involved in sermon manuscripts. The focus of my second chapter is on the structural and guiding elements in manuscripts, such as indices, numbering systems and various types of rubrication. The third chapter is concerned with marginal annotations, which can refer to the content of the text, call for attention, or even aim to deter from reading or copying a particular passage. In chapter four, I discuss a number of current issues in codicology and the complexity of codicological structures, which leads me to the proposition of a new concept of ‘corresponding codicological units’. In the fifth chapter, I argue that the attribution of Berthold’s sermons to his name fades in the late-thirteenth century, in favour of the term Rusticanus, which fills the position of the author for the the most part of the fourteenth century. In my final chapter, I discuss different concepts of book ownership. By demonstrating the significance of material and structural features, I show the strength of a codicological approach in achieving a new, in-depth understanding of Berthold von Regensburg and medieval sermon culture in general.

La collection de sermons ad status du maître franciscain Guibert de Tournai († 1284), inscrite dans le nouvel art de prêcher qui se développe au XIIIe siècle, est surtout connue pour la particularité de son organisation, qui répartit les sermons selon les états de vie d'auditoires plutôt que selon les occasions du temps liturgique. Cette thèse réalise un bilan et une actualisation des connaissances sur l'auteur et la collection, ainsi qu'une analyse approfondie de cette œuvre, assortie d'une transcription intégrale. Elle ouvre également la voie d'une réinterprétation du remploi littéraire chez Guibert de Tournai, et propose une lecture nouvelle du découpage ad status à la lumière de la mnémotechnique et des arts de la mémoire. Le premier chapitre fait un bilan des connaissances sur Guibert de Tournai. Enfant de la bourgeoisie flamande, il reste fidèle à sa terre d'origine et aux hommes qu'il a connus ici, bien longtemps après que ses études et son engagement dans l'ordre franciscain l'ont amené à Paris. Intellectuel fécond dans des genres variés, son œuvre laisse entrevoir une personnalité éprise de mystique et de contemplation. Personnage proéminent dans le paysage intellectuel parisien des années 1260, en relation avec de grands personnages politiques et intellectuels de son temps, il s'intéresse aussi aux questions de formation et de transmission du savoir, et bien évidemment à la prédication que nous le voyons pratiquer, grâce à des reportations parisiennes, jusqu'au soir de sa vie. Le deuxième chapitre est consacré à la présentation et l'analyse détaillées de la collection ad status. La tradition en est foisonnante, compliquée par quelques accidents conjoncturels dans la transmission du texte. Elle laisse tout de même entrevoir un texte qui semble relativement stable. Dans son contenu, systématiquement analysé, la collection est un bel exemple de « sermons modernes » dans sa manière d'arranger la matière prêchable, en se servant de très nombreuses distinctiones pour structurer les textes. Le troisième chapitre explore le rapport de Guibert à l'intertextualité ou « remploi » littéraire. Le maître franciscain puise volontiers sa matière dans d'autres œuvres : son remploi des Sermones vulgares de Jacques de Vitry dans ses sermons ad status est connu de longue date, mais il a aussi trouvé chez Guillaume d'Auvergne une partie de la matière première des sermons sur les sacrements. Les emprunts à Jacques de Vitry, mesurés grâce à l'indicateur des exempla, se révèlent moins systématiques et plus complexes qu'on aurait pu le penser, montrant à quel point le remploi littéraire faisait partie intégrante du processus de création, pour Guibert comme pour d'autres auteurs médiévaux. Le rôle des œuvres de Guibert comme réservoirs de matière, faisant à leur tour l'objet de remploi dans des œuvres de genres et d'auteurs variés, est également mis en évidence dans une série de textes. Le dernier chapitre enfin propose une nouvelle lecture du choix d'organisation ad status de la collection, une interprétation alternative du projet de Guibert. Plutôt qu'un miroir de la société réelle ou idéale du prédicateur, la composition de sermons selon des états de vie de l'auditoire peut être comprise, à la lumière des arts de la mémoire, comme un ingénieux outil mnémotechnique pour l'organisation de la matière prêchable. En faisant des status des « lieux de mémoire », Guibert a réalisé une classification thématique de la matière prêchable selon les topoi attachés aux états de vie<br>The collection of ad status sermons by the Franciscan Guibert de Tournai (d. 1284), rooted in the new art of preaching that was developing in the thirteenth century, is best known for its particular organization, arranging the sermons according to the social position (or estate) of their audience rather than by liturgical occasions. This thesis assesses and updates our knowledge of the author and the collection, and provides an in-depth analysis of this body of work, accompanied by a complete transcription. Furthermore, the thesis paves the way for a reinterpretation of the ways in which Guibert used and adapted earlier texts, and it proposes a new understanding of the ad status division, in light of mnemonics and the art of memory.The first chapter assesses our knowledge of Guibert de Tournai. A child of the Flemish bourgeoisie, he remained faithful to his land of origin and to the men he knew there, long after his studies and his engagement in the Franciscan order had led him to Paris. Intellectually fertile in a variety of genres, his works hint at a personality passionate about mysticism and contemplation. A pre-eminent figure in the Parisian intellectual landscape of the 1260s, connected to the key political and intellectual figures of his time, he was interested in questions regarding the acquisition and transmission of knowledge, and evidently in the preaching we know – thanks to Parisian reportationes – that he practiced until his twilight years.The second chapter offers a detailed presentation and analysis of the ad status collection. There are many extant manuscripts, and their analysis is complicated by several inconsistencies in the transmission of the work, but overall and over time the text seems relatively stable. The content of the collection, systematically analysed, provides an excellent example of the “modern sermon” in the way it arranges the material for preaching, drawing on numerous distinctiones to structure the texts.The third chapter explores the link between Guibert and intertextuality or textual reuse. The Franciscan master took much of his material from other works; his reuse of the Sermones vulgares of Jacques de Vitry in his ad status sermons has been known for a long time, but he also found much of his preaching material for sermons on the sacraments in the work of Guillaume d’Auvergne. Guibert's appropriation of the work of Jacques de Vitry, measured through the use of his predecessor's exempla, is revealed to be less systematic and more complex than scholars would otherwise have predicted, demonstrating just how, and to what extent, textual reuse was integral to the creation process for Guibert as well as for other medieval authors. The role of the works of Guibert as reservoirs of material, in turn themselves reused in works of various genres and authors, is demonstrated through the analysis of a number of later texts.The final chapter proposes a new consideration of Guibert's choice of constructing his collection as an ad status text. The composition of sermons according to the social position of the audience can be understood, in light of the art of memory, as an ingenious mnemonic tool for the organisation of preaching material rather than as a mirror of a real or ideal society. In turning the status into “lieux de mémoire”, Guibert created a thematic classification of preaching material according to topoi attached to the estates

Os sermões de Dominga de Quaresma do Padre Antônio Vieira interessam segundo as suas práticas contemporâneas de produção e recepção. Historicamente, foram preparados para circular de forma escrita e publicados dispersos pelos tomos da editio princeps do Sermões, entre 1679 e 1699. Editados, destinaram-se a um leitor em momento distante da pregação, que se constrói, porém, circunstancialmente na página. Para discutir esses sermões de Quaresma, são importantes as noções de ductus e eschematisménos lógos. A primeira é lida em Fortunaciano e Marciano Capela, sistematizada por Heinrich Lausberg e tratada por leitores de Vieira. A segunda procura iluminar as lições desses retores dito menores e embasar as leituras dos sermões a partir de passagens de outros textos, de outras doutrinas, de retores latinos e gregos, como Quintiliano, Demétrio, Hermógenes e, no século XV, Jorge de Trebizonda.<br>Sunday of Lent sermons by Father Antônio Vieira are of interest in conformity to their contemporary practices of production and reception. Historically, they had been composed to circulate in written form and to be published dispersed in the volumes of the editio princeps of the Sermões between 1679 and 1699. Nevertheless, from the moment they were printed they were direct to a reader who was, in a way, distant from the preaching, which is framed, even though circimstantially, in the pages. So as to discuss these Lent sermons, notions of ductus and eschematisménos lógos are fundamental. The former is read in Fortunatianus and Marcianus Capella, systematized by Heinrich Lausberg and debated by Vieiras readers. The latter aims to cast light on the lessons of these so-called rhetores latini minoris and also to give foundation to the readings of the sermons from excerpts of other texts, other doctrines, and Greek and Latin rhetoricians, as Quintilian, Demetrius, Hermogenes and, in the fifteenth century, George of Trebizond.

Version remaniée de : Thèse de 3ème cycle : Société et civilisation du monde médiéval : Paris 4 : 1981 : Sermons aux clercs et sermons aux simples gens : la prédication de Ranulphe de la Houblonnière à Paris au XIIIème siècle.<br>Texte en latin et commentaire en français. Bibliogr. p. 157-180 (vol. 1). Glossaire, index (vol. 1).

Learning about time was part of the indoctrination of Christians in the late antique West. Time played an important role in Scripture and also in the pagan milieu from which most catechumens came. Thus, bishops were required to explain to their flocks traditional Christian concepts of time, while at the same time refute unacceptable ideas concerning time (i.e., astrology, pagan festivities), which were normally an ingrained part of the late Roman mind-set. The sermon was the predominant means of communicating these ideas. Chapters one and two begin by establishing the boundaries of time (Creation and eschatology). Bishops attempted to link all time to Christ by demonstrating that time-units had their origin in Creation and their consummation in the dies iudicii. This belief in Christ's mastery over time proved advantageous in anti-pagan and anti-heretical polemic. Chapters three through five examine the time-units themselves (e.g., the year, month, seasons, week, day and night). Symbolic exegesis and technical explanations of the workings of time-units were used to fortify the belief that all time comes from God, which, in turn furthered the demythologization of sun, moon, and stars. Chapter six examines episcopal prescriptions as to how lay Christian should spend their day-to-day life. As a general rule, bishops promoted the devotion of all time to God, requiring, at least as an ideal, that their flocks live like ascetics. This included frequent fasting and almsgiving and daily public and private worship. Chapters seven and eight follow episcopal attempts to enlarge their calendars with festivals, thus increasing the special periods of time during which the laity would be fixated on God.

En dépit d’études conséquentes, la portée littéraire des écrits et de la figure de Jean Charlier Gerson (1363-1429), reste largement méconnue et ce du fait d’un prisme historique et théologique. Le présent travail entend donc combler cette lacune en proposant une étude rhétorique et stylistique de ces textes, ainsi qu’une nouvelle mise en perspective culturelle de la figure du chancelier. L’enjeu est double puisqu’il s’agit d’inscrire les sermons dans une histoire longue du fait esthétique et de redonner à Gerson un statut d’acteur littéraire. Notre démarche s’appuiera pour ce faire sur l’importante formalisation esthétique de ces textes qui empruntent ses cadres à la littérature curiale. Elle se fondera également l’adoption de postures à caractère auctorial qui signalent la participation de Gerson aux milieux lettrés de son époque. Ces différents éléments permettent ensuite de reconsidérer la place des sermons de Gerson dans le champ culturel de la fin du Moyen Âge, marqué par un mouvement d’autonomisation de la littérature face aux milieux cléricaux. Cette étude offre ainsi à un premier niveau une meilleure compréhension du champ littéraire de la fin du Moyen Âge par la mise en lumière d’un acteur clérical encore méconnu. Plus largement, elle permet également de poser des jalons pour une nouvelle intelligence de l’art oratoire, au service notamment d’une histoire longue de l’éloquence de la chaire<br>In spite of a wide range of studies, the chancellor of the university of Paris Jean Gerson (1363-1429) remains quite unknow as a litterary author and his texts are mainly read in a theological or historical way. Thus, this study will focuse on a rhetorical and stylistic approach of the texts so that they can be understood in a litterary frame. Allegorical devices, images but also auctorial strategies are some of the elements that show the integration of court culture in the homely. In the same time, we will try to consider in a new way Jean Gerson’s role and place in the intellectual context of late Middle Ages