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. / 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.

Made available in DSpace on 2016-07-27T13:46:31Z (GMT). No. of bitstreams: 1 NEVE IONE RIBEIRO GUIMARAES.pdf: 1107478 bytes, checksum: d66520ed027fab2b91051653d70a94f5 (MD5) Previous issue date: 2014-08-14 / This thesis aims to analyze Huberto Rohden s thought, Brazilian Christian philosopher, in his work The Sermon on the Mount , in a, about this teaching by Jesus Christ as described in the Gospel of Mathew (5-7). The author considers the authentic Christianity to be as it was lived in the beginning centuries, as it was lived by the disciples of Christ. The importance of the speech by Jesus Christ, the so called The Sermon on the Mount , is studied under this view by Rohden, as well as the identification of his thought s specific fields, such as the philosophy, the religion, the metaphysics, the mysticism, the intuition and the spiritual reasoning, the great lines of his thought. It is also studied the scientific, philosophical and religious perspectives which have influenced his thought, as well as Rohden s comprehension of the Sermon in relation to other theologians. We emphasize that Rohden unveils in his work Sermon the spiritual Reasoning, category (with no intention of limiting his thought) which makes the spiritual Self experience possible, with the understanding above the analytical understanding and sensorial. The intuition, another characteristic which influences Rohden s thought, is an approach which cannot be set apart from his written productions, as the mystic-intuitive that sought its connection with the Supreme Being. As the mystic, the approach taken in this thesis is connected to his religiosity, as a dimension which shows the divine essence, calling for the consciousness as to how we can experience God. The metaphysical approach, which is the search for the Being, is God in Rohden, the Supreme Reality, and not just, or only, the thought. It must be emphasized, however, that the Being, by its own nature, is unreachable in its transcendentalism, and also unreachable in its essence. / Esta tese tem por objetivo analisar o pensamento de Huberto Rohden, filósofo cristão brasileiro, a partir de sua obra: O Sermão da Montanha , na perspectiva univérsica, sobre este ensinamento de Jesus Cristo descrito no Evangelho de Mateus (5-7). O autor considera como autêntico Cristianismo, a vivência cristã como nos primeiros séculos, assim como foi praticada pelos discípulos de Cristo. A importância do discurso de Jesus: o chamado Sermão da Montanha , é estudado nesta visão de Rohden, como também a identificação do campo específico do pensamento do autor como a filosofia, a religião, a metafísica, a mística, a intuição e a razão espiritual que foram as grandes vertentes de seu pensamento. Também é estudada a perspectiva científica, filosófica e religiosa que influenciou seu pensamento assim como a compreensão de Rohden sobre o Sermão em relação a outros teólogos. Salienta-se que Rohden desvela nesta sua obra (Sermão) a Razão espiritual, categoria (sem querer fechar o seu pensamento) que possibilita a experiência do Eu espiritual, compreendendo-a acima do inteligir analítico e do sensorial. A intuição, outra característica que perpassa o pensamento de Rohden, é uma abordagem que não pode ser separada de sua produção escriturística, como místico-intuitivo que procurou sua ligação com o Ser Supremo. Quanto à mística, a abordagem que se faz nesta tese, está ligada à sua religiosidade, como uma dimensão que mostra a essência divina, remetendo à consciência de como podemos vivenciar Deus. A abordagem metafísica, que é a procura pelo Ser, este Ser em Rohden é Deus a Suprema Realidade e não apenas, ou somente, o pensamento. Saliente-se, contudo que o Ser pela sua própria natureza é inacessível na sua transcendentalidade e inacessível também em sua essência.

Le cardinal Eudes de Châteauroux (1190 ? - 1273) est l'un des orateurs et exégètes les plus prolifiques du XIIIème siècle (environ 1100 sermons attribués par les manuscrits, copiés pour une large part dans son propre scriptorium cardinalice). L'histoire a transmis les traces de cette activité sous une double forme. D'une part les textes, nécessitant l'élucidation de la tradition manuscrite et l'édition critique d'un corpus choisi de 65 sermons. D'autre part, le reflet de cette activité oratoire dans les autres sources contemporaines (diplomatiques , narratives, liturgiques, hagiographiques, iconographiques), rendant possible une mise en contexte des sermons manuscrits, qui en deviennent souvent datables, et permettant de mesurer l'impact, au XIIIème siècle, de cette activité d'origine purement liturgique. Le choix des sermons édités privilégie trois thèmes étroitement imbriqués durant la carrière de l'orateur : l'université ; l'Eglise ; l'Etat. Avec la montée des Etats nationaux aux XIII siècle , cette trilogie s'est largement substituée au traditionnel binôme Eglise-Etat, caractéristique du haut Moyen Âge jusqu'à la réforme grégorienne. La prédication, dont les universitaires s'avèrent désormais les spécialistes, fut l'un des modes de mise en place de l'Etat, envisagé dans son activité idéologique. Symétriquement les Etats ont promu et soutenu l'institution universitaire ; les Capétiens en particulier ont beaucoup apprécié les sermons qui s'y élaboraient. Bref la prise de parole politique renouvelle profondément le genre traditionnel du sermon "occasionnel" ou de circonstance (de casibus), sachant lire l'actualité à la lumière de la Bible, en profitant de l'impulsion de méthodes nouvelles d'exégèse, et des besoins des Princes en "conseillers" savants, gradués.

Traditionally, Jesus and the contents of the Bible have always been thought of as exclusively concerned with spiritual and religious matters. The topic of Jesus and the social and political dimensions of the Gospel is therefore still a controversial idea for many Christians. Responses to the notion of Jesus as a social and political figure range from ignorance to avoidance and even resistance. Nevertheless scholars continue, in various ways, to explore and integrate the relationship between the religious, social and political dimensions of Jesus' words and actions. The aim of this study is to critically evaluate the notion of Jesus as 'radical social prophet‘ as set out in Horsley‘s book Jesus and the Spiral of Violence (1987). The purpose is to establish the historical validity of this notion and to determine its significance and implications for contemporary Christian reflection, teaching and discipleship. The study describes the development and impact of the social sciences on the interpretation of the New Testament. It also explains Horsley‘s presuppositions and method. An analysis of Horsley's construction of the historical, social and political context of Jesus‘ first century world is made. Horsley‘s view of the Kingdom of God is also discussed. The grammatico–historical examination of Horsley‘s reading of selected key biblical and extra–biblical texts forms a crucial part of the investigation. An appraisal of Horsley‘s notion of Jesus as 'radical social prophet‘ is made and its implications noted. The study finds adequate grounds for seeing Jesus fulfilling the role of a 'radical social prophet‘ in the same manner as the Old Testament prophets. The conclusion reached is that Horsley‘s (1987) notion of Jesus as 'radical social prophet‘, while inadequate to account for the theological nature and mission of Jesus, is nevertheless useful to highlight the often overlooked social and political dimensions of Jesus and the Gospels. / Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2012.

Traditionally, Jesus and the contents of the Bible have always been thought of as exclusively concerned with spiritual and religious matters. The topic of Jesus and the social and political dimensions of the Gospel is therefore still a controversial idea for many Christians. Responses to the notion of Jesus as a social and political figure range from ignorance to avoidance and even resistance. Nevertheless scholars continue, in various ways, to explore and integrate the relationship between the religious, social and political dimensions of Jesus' words and actions. The aim of this study is to critically evaluate the notion of Jesus as 'radical social prophet‘ as set out in Horsley‘s book Jesus and the Spiral of Violence (1987). The purpose is to establish the historical validity of this notion and to determine its significance and implications for contemporary Christian reflection, teaching and discipleship. The study describes the development and impact of the social sciences on the interpretation of the New Testament. It also explains Horsley‘s presuppositions and method. An analysis of Horsley's construction of the historical, social and political context of Jesus‘ first century world is made. Horsley‘s view of the Kingdom of God is also discussed. The grammatico–historical examination of Horsley‘s reading of selected key biblical and extra–biblical texts forms a crucial part of the investigation. An appraisal of Horsley‘s notion of Jesus as 'radical social prophet‘ is made and its implications noted. The study finds adequate grounds for seeing Jesus fulfilling the role of a 'radical social prophet‘ in the same manner as the Old Testament prophets. The conclusion reached is that Horsley‘s (1987) notion of Jesus as 'radical social prophet‘, while inadequate to account for the theological nature and mission of Jesus, is nevertheless useful to highlight the often overlooked social and political dimensions of Jesus and the Gospels. / Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2012.

Zugl.: Kiel, Universiẗat, Diss., 2008.

The main topic of this thesis is dedicated to morality and education in the sermons of Jan Kollar, the priest in Pest. The main source I use, is his two-volume publication Nedělnj, swátečné i přjležitostne kázně a řeči and his manuscript Česká kázání v letech 1821 1849. His sermons react on the negative condition of the Evangelical church in Pest and it's denationalization, therefore a part of his sermons describes also a nationalistic factor. As well as to the etics, I pay attention to Kollar's vision on freedom and proper functioning church.

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. / 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.

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. / 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.

Bc. Ji í Ondruš The Jesus' Beatitudes in the Context of the Gospel of Matthew Anotace v anglickém jazyce: The Jesus' Beatitudes cannot be understood as a completely isolated part of Jesus' teaching. Therefore, the knowledge of the whole gospel of Matthew is necessary for their understanding. In this thesis I compare the individual words contained in the Beatitudes with the same words in the Gospel of Matthew outside the Beatitudes. By this means I find the meaning of Jesus' message in the Beatitudes contained in the Gospel of Matthew. I also present and compare ancient Greek copies (the Sinai Code and the Vatican Code) and six most famous Czech translations of this Gospel. I also compare the exegesis of well-known biblical scholars, especially what they agree on, but also what they fundamentally differ on. An important part is also a synoptic comparison with the Beatitudes of the evangelist Luke. The aim of this thesis is to get as close as possible to the meaning of the specific section of Mt 5: 1-12, which represents the lifelong program of Jesus' followers, but also Jesus. Jesus introduces himself at the beginning of the mountain sermon. He speaks not only of how his disciples are supposed to be, but also of how he is.