This article explores Wulfstan's use of a Norse-derived term, lagu. By examining his use of lagu in his homilies from a chronological point of view, it argues that Wulfstan changes his use of the ...word throughout his career. While in his early homilies he uses lagu in a limited context, later homilies exhibit a more diverse and developed application of the word. Wulfstan's changing use of lagu in his career may well reveal the outset of the establishment of lagu as an English word, 'law'.
El predicador franciscano del s. XVI Alfonso de Castro escribe un conjunto de veinticinco homilías dedicadas al salmo 50. En su composición se mezclan de forma continua y magistral periodos de ...discurso que son propios del autor junto con otros ajenos al mismo y de procedencia distinta. En el presente artículo abordamos la presencia de este discurso ajeno en virtud de dos necesidades específicas: en primer lugar, revisar y actualizar una propuesta tipológica anterior y en segundo lugar profundizar en la distribución de tales periodos a lo largo de los sermones, así como en los mecanismos utilizados por el autor a la hora de intercalarlos entre sus propias palabras.
The pseudo-augustinian
167 (PL 39:2069–2070) is a text of two pieces containing a short Easter homily and a list of benedictions of the Sunday. The oldest known but reworked exemplar is part of a ...larger homily in the manuscript Cambridge, Pembroke College Ms. 25 (s. 11). Though, in the manuscript Würzburg, Universitätsbibliothek M.p.th.q.28b (s. 8/9) the main parts of
167,1 and the list of benedictions as separate pieces were detected (fol. 22r–24v), similarly at the end of another larger homily; it was substantiated that
167,1 is a derivative cento of the larger Würzburg-homily which has been combined with the originally independent list of benedictions; a anglo-saxon context was proposed; the text of the whole Würzburg-homily and the list in the version of this manuscript has been emended and established; quotations and allusions were identified and indicated; a translation was added. Thus, this sermo of the manuscript Würzburg, Universitätsbibliothek M.p.th.q.28b as the predecessor of pseudo-augustinian
167 gives insights into the process of working and reworking of homilies in the carolingian and pre-carolingian aera.
This publication of the first homily of Theodore of Mopsuestia on baptism (the 12th Catechetical Homily) is a part of the translation project that aims to translate the series of Theodore’s ...Catechetical Homilies into Russian. Since the text of the Homilies is not preserved in original Greek, the Russian translation is based on the Syriac version, surviving in the only manuscript Mingana Syr. 561. The translation tends to be literal, while avoiding of the redundancy of the Syriac text. The translation is accompanied by an introduction and theological commentary in the footnotes. In the introduction, the characteristic features of Theodore’s typological sacramentology, connected to his idea of the Two Ages, are highlighted. Additionally, the historical and theological analysis of the pre-baptismal rites of enrolment and exorcisms, described in the first homily on baptism, is presented. According to Theodore, a sacrament is a type or symbol (ܛܘܦܣܐ ṭupsā, ܐܬܐ‘ āṯā) of future realities of the Second Age, and through this type, Christians have an access to heavenly benefits already here and now. Theodore interprets every rite in relation to the Second Age. He teaches that enrolment into the Church books for baptism is an enrolment in heaven through which an enrolled candidate receives citizenship in heaven. On the other hand, the image of lawsuit with devil that Theodore applies to exorcisms has not only typological (as liberation from the power of Satan) but also pedagogical significance. In other words, Theodore strives for explaining clearly the role of exorcisms and for exhorting his audience not to postpone the enrolment for baptism.
Praca składa się z dwóch części. We wstępie krótko zreferowałem życiorys Rabana Maura, następnie opisałem jego homilie mając na uwadze tradycję oraz kontekst epoki. W ostatniej części wstępu krótko ...opisałem treść tłumaczonych przeze mnie homilii. W samych homiliach autor porusza następujące tematy: wierność zasadom religii chrześcijańskiej, przestrzega przed uleganiem wpływom pogaństwa, wyjaśnia najważniejsze prawdy wiary, umacnia własne przepowiadanie poprzez obfite cytowanie Pisma Świętego, a także korzystanie z dorobku Ojców Kościoła. W swoich homiliach Raban Maur porusza także inne tematy, takie jak: udziela przestrogi przed polowaniami i grą w kości w dni świąteczne, zakazuje prowadzenia rozmów w kościele oraz prac w polu w dni świąteczne, prosi o troskę o biednych i niewolników. Sprawy te, wydające się być mniejszej wagi, miały jednak istotne znaczenie dla współczesnych mu ludzi. W przypisach umieściłem najważniejsze uwagi filologiczne, teologiczne, biograficzne oraz geograficzne, pozwalające czytelnikowi właściwie zrozumieć kontekst tłumaczonych homilii.
In Learning the Language of Scripture, Mark Randall James develops a pragmatically-inflected approach to the theological interpretation of scripture that draws on Origen's recently discovered ...Homilies on the Psalms.
This translation of Theodore of Mopsuestia’s second homily on baptism (the 13th Catechetical Homily) into Russian continues the translation project of the Catechetical Homilies. Since the text of the ...Homilies is not preserved in the original Greek, the Russian translation was made from the Syriac version surviving in the manuscript Mingana Syr. 561. The translation tends to be literal, simultaneously avoiding the redundancies of the Syriac text. The translation has an introduction and historical theological commentary in the footnotes. In the introduction, the pre-baptismal rites, namely of the renunciation and commitment, and the first rite of baptism — the anointment of the forehead — are described and analyzed from the perspective of the history of liturgy and sacramental theology. According to the baptismal rite in Theodore’s church, renunciation follows the rite of the “handing back” the Creed and the Lord’s prayer and was probably performed on Easter night right before baptism. The candidates pronounced the formula of renunciation individually. The rite of commitment was joined to renunciation and after this, the bishop anointed the candidates on the forehead. Theodore interprets these rites as a change of lordship and communion. First, the candidates belonged to Satan and expressed this through their bodily movements, kneeling and praying to God for mercy. Rejecting Satan and joining Christ, they change the lordship of the former to that of the latter. Theodore compares anointment to accepting a soldier to the military service and to buying a sheep: both solder and sheep have a mark of their king/owner on their skin. The anointment gives the παρρησία — confidence and the freedom of speech, which in the ancient world was a right of free citizens and a privilege of friends. After the anointment, the sponsor covers the candidate’s head with a linen cloth and helps him to stand up, which also points out his new place as a free citizen in a heavenly city.
Abstract
Some studies on Ibn al-Sirrī, a Christian author and translator from the 9th century, have remained unpublished since limited discoveries were made after 1987. Identifying the homilies ...discussed in this study will enable scholars to explore various aspects. First, it will facilitate the study of his theological vocabulary, which appears to represent a form of medieval ecumenical discourse. A thorough examination of his style may also uncover additional works attributed to him.
The impact of Chrysostom’s rhetorical training on his preaching and writings has consistently attracted the attention of scholars. Interestingly, Chrysostom himself denounced the use of empty ...rhetoric by Christian preachers who merely wanted to entertain the congregation by showing their eloquence, and who sought the approval of their audience (Hom xxx in Acta). However, Chrysostom also said that “Since we are weak, the sermon has to be embellished and full of diverse art, consisting of analogies, proofs, arrangements and periods, and many other similar things, so that we may choose from all these what will be profitable to us” (De prophetiarum obscuritate M56.45–51). In this paper I analyse the rhetorical (and stylistic) techniques in the homily “After the Earthquake” (De terrae motu). At the end I ask whether this homily could indeed be attributed to Chrysostom based on its rhetorical and stylistic features.
The article gives a brief overview of some facts related to the personality and work of Dionysius the Divine. It summarizes the information about the Margarit collections of homilies by John ...Chrysostom, which have become famous in the Slavic manuscript tradition, and lays an emphasis on the most common corpus of 30 homilies preserved in Bulgarian, Serbian and Russian transcripts. It also provides a brief description of the subject matter and ideological orientation of the individual homilies and outlines some characteristic features of the writer‘s idiolect, related to the transmission of the original Greek text – mainly on a morphological, lexical and syntactic levels. The article also focuses on the various opinions of scholars as to whether the Dionysius mentioned in the postscript to the manuscript № 3/8 from the Library of NMRM; manuscript № 45, National Library of Serbia, Plevlja; manuscript. Slav. № 155, Library of the Romanian Academy of Sciences, is identical with the writer Dionysius from The Life of Theodosius Tarnovski by Patriarch Callistus. Some of the opinions cited in the article are opposing as to whether Margarit‘s translator Dionysius Divni is identical with Dionysius – the student of Theodosius Tarnovski. The purpose of the study is not to support one or the other opinion, but to examine individual elements of the writer‘s characteristic translation technique.
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