Jacob of Serug (451 - 621 A. D. ) was one of the beat Syriac authors. He composed a long series Of metrical, homilies on religious themes which form the great work of his life. According to Bar Hebraeus (Chron. Eccles. 1.1191) he wrote in all, 760 metrical Homilies, besides expositions, and letters and hymns of different sorts. Jacob was strongly attached to the Monophosite Doctrine which in his time, was struggling for supremacy over the opposite teachings of Nestorius. He was a man of intense piety, and with much earnestness and zeal and eavoured to show that the only true religion was Christianity. He one day encountered a Jews and argued with him on various beliefs held by the Jews. In this discussion he tried to convince the Jew that Judaism was an erroneous belief, and that the true Faith was Christianity. It will be shown that the arguments adduced by Jacob were not new. Nevertheless, these hitherto unedited. Homilies, the minutes of this disputation, show that Jacob was well versed In the Old Testament which he knew almost by heart, and from which, as also still be shown, lie quoted from memory. Jacob of Serug followed the new polemical element introduced by the early Christian Church Fathers - that of the interpretation of the biblical text. These Homilies against the Jews are examples of anti-Jewish polemical literature demonstrating clearly the enormous influence which previous attacks of Latin and Greek Church Fathers had upon the Syriac Church rather of the 5th and 6th century, The arguments used In these discussions by the Jew and refuted by Jacob of Serug, indicate the traditional Jewish Interpretation as previously stated by the Rabbis in the Talmud and Midrash.

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This thesis recognizes John Wesley (1703-1791) as a conventional Anglican preacher rooted in the humanist rhetorical tradition. As such, Wesley was a homiletical theologian who presents doctrine sermonically. The thesis presents an interface between current Wesley Studies scholarship, which addresses the theological component of Wesley’s so-called “Standard Sermons,” and current studies of the early modern British sermon. By doing so, it provides a more thorough description of the rhetorical dimension and dynamic of Wesley’s Sermons on Several Occasions I-IV (SOSO). The introductory chapter offers a literature review which first locates John Wesley the homilist within the context of the early modern British sermon, then within the nineteenth and twentieth century biographical and theological perspectives of Wesley’s preaching. It then reviews notable SOSO I-IV editions, the variety of perspectives regarding the purpose and audience of SOSO I-IV, establishes that Wesley’s use of rhetorical antithesis is similar in kind to his pulpit contemporaries, and offers a methodology for exploring Wesley’s antithetical preferences. Chapter Two presents a reappraisal of Wesley’s 1746 Preface to SOSO I-IV. The Preface indicates Wesley’s focus on the homiletic aspects of the series, and this chapter suggests categories for these features. Wesley also clearly states that the overarching theological purpose for SOSO I-IV was to “distinguish” Scriptural Christianity from the doctrinal imbalances of formalism (primarily moralism) and antinomianism. From the Preface declaration of the antithetical aim of I-IV, develops the thesis statement proper: This thesis conducts an analysis of the neoclassical form and homiletic features in John Wesley’s Sermons on Several Occasions IIV, to delineate an antithetical rhetorical pattern intended to correct persistent formalistic and antinomian doctrinal imbalances. Chapters Three, Four, and Five provide rhetorical (dispositio) analyses of the fifty-three SOSO I-IV sermons to discover internal support for the thesis statement. Chapter Three examines and categorizes the neoclassical introductions (exordium and partitio movements). In these, Wesley’s rhetorical use of via salutis doctrine versus non-via salutis doctrine gains attention and interest. Chapter Four discusses his thematic use of “Scriptural” versus unscriptural Christianity in the sermon’s argumentative (probatio and refutatio) sections. Chapter Five charts Wesley’s use of holy versus unholy affections in the sermonic conclusions (peroratio). For Wesley, these antithetical themes counter the errors of moralism and antinomianism. Chapter Six reflects on the findings of the preceding chapters and confirms the consistency of rhetorical antithesis in SOSO I-IV. It argues for an antithetical “homiletic reading” of the Sermons which, more accurately than the prevalent “standardization reading,” measures their form, function, and theological message. This interpretive pursuit more fully connects the contemporary reader of Wesley’s sermons with the purpose, homiletic skill, rhetorical force, and spiritual vitality with which they were originally preached, heard, and read.

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Yn yr ymchwil hwn ystyrir sut y gall astudiaethau perfformiad gynnig mewnwelediad i sut y mae cymdogaeth y capel Cymraeg - trwy weithredoedd perfformiadol - yn cael ei chreu, ac yn perthnasu at y capel. Trwy gyfuno damcaniaeth perfformiad ac ymarfer yng nghyd-destun y capel Cymraeg, mae’r ymchwil hwn yn gyfraniad gwreiddiol i’r meysydd dan sylw. Defnyddir syniadaeth Diana Taylor o’r archif a’r repertoire er mwyn esbonio bod perfformiad yn fodd dilys o fynegi hunaniaeth a bodolaeth. Trafodir wedyn fod modd cromfachu gweithgarwch perfformiadol er mwyn ei ddadansoddi. Cyfeirir at syniadaeth yr anthropolegydd Victor Turner fod perfformiad, o’i gromfachu, yn cynnig dramâu cymdeithasol (social drama) a fedr ddatgelu rhywfaint am hunaniaeth cymdogaeth. Arddelir methodoleg Ymarfer fel Ymchwil yn rhannol, mewn perthynas a syniadaeth ffenomenolegol, er mwyn trafod gweithgarwch byw repertoire'r capel. Er mwyn gosod sail i hyn, trafodir cyd-destun gweithgarwch perfformiadol y capel drwy edrych ar y berthynas hanesyddol a fodola rhwng y capel Cymraeg, cymdogaeth a pherfformiad, gan ddadlennu fod y berthynas rhwng y rhinweddau hyn wedi bod yn bresennol yn hanesyddol ac yn dylanwadu ar wead y rhinweddau heddiw. Trafodir profiadau o gyd-weithio’n ymarferol gyda thri chapel. Perfformiwyd darn unigol yn edrych ar fy mherthynas at y capel ar ffurf atgofion, wedyn gweithiwyd gyda’r capeli i greu perfformiadau a oedd yn dadlennu eu perthynas hwythau at eu capel. Bwriad y gwaith ymarferol oedd profi’n ymgorfforedig y modd y gall perfformiad glymu pobl at ei gilydd mewn cymdogaeth ac at ofod arbennig. Cyflwynir fel rhan o’r ddoethuriaeth berfformiad unigol i’r arholwyr, a dogfennaeth ar ffurf lluniau anffurfiol o berfformiadau’r capeli (gan gydnabod nad yw’r lluniau hynny, yr archif, yn medru cyfleu anian y gwaith.) Cesglir bod y repertoire yn bwysig er mwyn deall cyd-destun y capel Cymraeg, a bod defnyddio Ymarfer fel Ymchwil wedi caniatáu amlygiad o’r repertoire. Trwy’r ymarfer, gwelwyd bod y capel Cymraeg yn dibynnu ar egni’r gymdogaeth i’w ddiffinio drwy weithredoedd perfformiadol.

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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.