The sermon that makes this outrageous claim is a fake. It is one of hundreds, if not thousands of sermons that circulated in the Middle Ages using Augustine’s illustrious name as a way to guarantee a wide readership and make a bid for literary immortality.
Like all his other works, Augustine’s sermons were taken across the Mediterranean and copied and recopied throughout the Middle Ages. A crucial link in this chain of sermon manuscripts was Caesarius of Arles, who lived from c. 470 to 542 AD.
This paper will argue that the key to recognizing female participation in late medieval and early modern preaching is to understand the diverse methods of communication that women used to ‘preach’ sermons.
First, this article tries to clarify the meaning of the thesis ‘The act to be is God.’ Then it asks the questions how we come to know the act to be, and how God is known as the act to be.
Since the publication of The Sermon in 2000, the field of medieval sermon studies has matured into a well-established and growing interdisciplinary area of medieval studies.
Some preachers, it is true, shunned certain of the rhetorical embellishments characteristically recommended in the artes predicandi.
Christmas has long been associated with gift giving, but one suspects that Asterius of Amasea would not like seeing all those presents under the Christmas tree!
Much scholarship concerning the concept of “companionate” marriage traces its origins to the early modern period as clergymen, especially Protestant ones, began to publish “guides” to the relationships and respective duties of husbands and wives in the 1500s and 1600s.
In 1493 the well-known and controversial Franciscan preacher Bernardino of Feltre gave a series of Lenten sermons to the people of Pavia. On March 11 he dedicated an entire sermon to the necessity of contrition—or perfect sorrow over sin—in the rite of confession.
The study investigates the expectations various groups in late medieval German society held of their parish priests and how these expectations were mediated through specific relationships.
In the pastoral of the Franciscan and Dominican orders preaching became the principal task of their mission. Preaching manuals represented the basis of the new art. The preachers also used sermon collections, Bible concordances and exempla collections.
The rise of the new mendicant orders, foremost the Franciscans and Dominicans, is one of the great success stories of thirteenth-century Europe. Combining apostolic poverty with sophisticated organization and university learning, they brought much needed improvements to pastoral care in the growing cities.
My summary of a paper given at the Institute of Historical Research on: Monastic Space and the Use of Books in Anglo-Norman England.
In honour of the day, it seems fitting to throw out some interesting facts about St. Patrick, Ireland’s patron saint.
To counter Habermas’ theory with regards to the medieval public sphere, we look to two scholars and their written works: David D’Avray’s The Preaching of the Friars: Sermons Diffused from Paris before 1300 and R.I. Moore’s book called The War on Heresy and an article written by him called Literacy and the Making of Heresy c. 1000 – c. 1150.
Le Berry, in the geographical centre of France, developed its own “crusading culture” that both affected the ideas of the people living there and effected new institutions and traditions in that society pertaining to the crusades.
The following case-study of Lollards in Norwich diocese is in two parts. The basis for the study is a collection of records of heresy trials in the diocese of Norwich from 2 1428 to 1431.
This thesis examines the dissemination of visions of the otherworld in the long thirteenth century (c.1150-1321) by analysing the work of one enthusiast for such visions, Helinand of Froidmont, and studying the later transmission of three, contrasting accounts: the vision of the monk of Eynsham (c.1196), the vision of St. Fursa (c.656) and the vision of Gunthelm (s.xiiex).
Popularized by the mass media, Max Weber’s sociological concept of charisma now has a demotic meaning far from what Weber had in mind. Weberian charismatic leaders have followers, not fans, although, exceptionally, fans mutate into followers.
In this dissertation I provide an edition of the treatise on usury (De usuris, bk. 2, tit. 7) contained in the Dominican friar John of Freiburg’s (d. 1314) Summa confessorum (ca. 1298) – a comprehensive encyclopedia of pastoral care that John wrote for the benefit of his fellow friar preachers and all others charged with the cure of souls.
The speech that Pope Urban II delivered at Clermont in 1095 to launch the First Crusade is probably one of the most discussed sermons from the Middle Ages.
This poses a question: where did these engaged laypeople come from, and when? There is some evidence that suggests they should be pushed back to the thirteenth century.
The broad conclusion of this thesis is that the available evidence shows that the basic principles of Christian doctrine were available both to the lower clergy who would preach and teach the Creed and Articles of Faith and also to the laity who would receive this preaching and instruction.
My thesis involves an examination of the dramatic liturgical ritual of the late Anglo-Saxon period and its relationship to other aspects of Christian worship, especially vernacular preaching.