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.

From discussions with the teenagers of Waverley Congregation, and their poor attendance of the worship service and catechesis, it became obvious that these members’ requirements are not be addressed. In the investigations into this problem, the world of the teenager was first of all addressed. In order to be able to bring the joyous message of the Gospel to them, one first needs to understand the world of the teenager. Otherwise preaching can quite easily be made off as irrelevant, and the unlocking of the message of the sermon into the language and situation of the teenagers cannot be achieved. This entails the first chapter. In the second chapter the focus is mainly on the worship service itself. Additional to this, attention was given to what the reformed identity of the Dutch Reformed Church entails.Attention was also given to renewal and other influences on the worship service. Renewal is not discarding or change, but should rather be thought of in terms of enrichment. Old truths and habits must be seen, used and interpreted anew in the ways of being a church, in such a way as to address the teenagers in their milieu. The third chapter contains the empirical research that was conducted. Semi-structured interviews were conducted with some teenagers from the congregation. According to this 91.67% of the teenagers normally attend church with their parents or family. This supports what has surfaced in the literature study, namely the very important influence that parents have on the spiritual forming of children. The other, very interesting, result from the empirical research was the fact that 50% of the teenagers said that they went to church to listen to the Word of God. The other 50% expressed a clear need that the sermons be simpler and more on their level. These results support the literature study, namely that a person wants to meet with God, and specifically via the sermon. One of the big needs expressed by the teenagers is to praise the Lord via contemporary music. Approximately 75% of the respondents were of the opinion that the music has to change if the worship service is to address the teenager. The question is, however, whether the music is really the mayor need, and whether it is not maybe the requirement to hear the Word of God in the language of the teenager. After all, the sermon is the heart of the Gospel, and people go to church to hear the voice of God. Finally the fourth chapter addresses a number of possibilities in order to better address the teenagers. As an experiment the evening worship service and catechesis have been combined at Cunningham Avenue. Over the last three months this has been a fruitful arrangement. The youth council and the “coffee bar parents” increases the involvement of the congregation in the Youth and Family Ministry. This follows the worship vision of the Waverley Dutch Reformed Church congregation, namely that of healthy relationships and the fact that the congregation must be a congregation for the family. / Dissertation (MA(Teologie))--University of Pretoria, 2007. / Practical Theology / unrestricted

No description available.

Boij, A. 2002: Jorden är mörk och svart. Vad som rör pastorer i Svenska Missionsförbundet när de ska predika om samhället. (The world is black and dark. What concerns pastors in the Mission Covenant Church of Sweden when they preach about society). Acta Universitatis Upsaliensis. Psychologia et Sociologia Religionum 16. 239 pp. Uppsala. ISBN 91-554-5488-7. The dissertation reflects a study of what pastors in the Mission Covenant Church in Sweden say in their sermons about society and social responsibility and represents an attempt at finding factors such as gender, education, age, values, and faith behind what has been said in the sermons. The results show that in general pastors have a negative picture of society irrespective of which of its aspects they are addressing. The pastors’ view of Christian responsibility for society is that it is primarily something for the individual to take, not for the congregation. Above all, Christian responsibility for society is about individual Christians' taking responsibility for her fellow human beings. For theoretical clarification the findings are discussed within the framework of the concept of secularisation, following Casanova (1994) sub-divided into differentiation, decline of religion and privatisation. In the study differentiation is identified when pastors do not relate theological reflection to their description and analysis of society. Thus they do not provide an integrated system of meaning for everyday life. As for privatisation, even when pastors are mainly speaking about public events, they are unable to place those events in a religiously interpreted context. According to the pastors social problems are to be met with private and individual solutions through Christians' actions to the benefit of their fellow men. The MCC is a part of what in Swedish can be called a popular movement, a kind of "social movement" or "voluntary organisation." The analysis shows that its pastors in their sermons do not embrace some of the central parts of the ideology that generally pertain to popular movements, namely concern with reforming society.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The presence of God in preaching is one of the most important Reformed homiletical themes. However, contemporary homiletics and preaching ministry do not pay due attention to this theme. More specifically speaking, contemporary Korean preaching also asks for a more comprehensive homiletical foundation for the homiletically appropriate witness of the divine presence in preaching. Based upon Dingeman's practical theological methodology, this study thus aims to describe and examine the practical realities of the witness of the divine presence in contemporary Korean preaching, and to make further some comprehensive normative and strategic suggestions on this homiletical theme. In chapter 1, in order to prepare to analyze and explain the practical reality of the witness of the divine presence in Korean preaching, we constructed an appropriate sermon analysis frame that consists of the following three components: analysis norms (God, the preacher, the Scriptures, and the audience), analysis targets (the five representative Korean preachers and their sermons - Yune-Sun Park, Yong-Gi Cho, Sun-Hee Kwak, Han-Hum Oak, and Dong-Won Lee), and analysis variables (the religio-sociological background of the Korean corporate personality in relation to the four indigenous Korean religions - Shamanism, Taoism, Buddhism, and Neo-Confucianism). Based upon this analytical frame, from chapter two till six, this study analyzed in detail five sermons of representative Korean preachers with the guidance of the analytical questions: Yune-Sun Park (ch. 2), Yong-Gi Cho (ch. 3), Sun-Hee Kwak (ch. 4), Han-Hum Oak (ch. 5), and Dong-Won Lee (ch. 6), and observed several homiletical aspects of the witness of the divine presence in contemporary Korean preaching. Through this detailed analysis of the five representative Korean preachers' sermons, we noted the fact that God-images implemented by the preacher cannot help being confined by the specific pastoral interests or theological emphasis that the preacher has in mind, as raised from the existential experience of the preacher, the theological emphasis, or pastoral context. However, without an appropriate consideration of the four components of preaching, the witness of the divine presence cannot achieve the desirable sermonic results. With this homiletical necessity in mind, we discussed the normative foundation of the witness of the divine presence in relation to the four components of preaching: God (ch. 8), the Scriptures (ch. 9), the preacher (ch. 10), and the audience (ch. 11). After establishing a normative understanding of how each component is to be involved in the witness of the divine presence, we have also made several strategic suggestions in relation to Korean preaching. In chapter 8, based upon the pneumatological dimension of preaching, we confirmed that the witness of the divine presence should be rendered in a linguistic and ecclesial frame, and suggested that God-images should be used based upon Christian narrative that brings about a linguistic and ecclesial collision between the identity narrative of the Christian community and the individual's narrative in preaching. In chapter 9, in connection with the question of how the voice of the Bible can be involved in the witness of the divine presence, we discussed the sacramental character of the Bible to mediate the divine presence to the Christian reader, and suggested that the reading of the Bible should make the transformative encounter with God happen to the reader. In chapter 10, we examined the question of how the voice of the preacher can be harmoniously involved in the witness of the divine presence, and paid attention to the three factors which the preacher is aware of in preaching: God (spirituality), the audience (integrity), and self (subjectivity and conviction). In chapter 11, we tackled the question of how the audience can be involved in the witness of the divine presence. Here we firstly defined the audience in relation to the other three components of preaching: in relation to God (theological, pneumatological, and eschatological being), to the Bible (hermeneutical being), and the preacher (communicative being). In addition to these definitions, we also defined the audience according to the reception axis of the Word: as an individual being (human heart and paradigmatic imagination), ecclesial and communal being (the divine presence through the pastoral ministry), and as one who is engaged in the world (socio-political responsibility to reflect the divine presence to the world). Based upon these definitions, we further suggested an appropriate communicative strategy for the witness of the divine presence, which consists of the image of God who is present in suffering, the communicative frame of the poor in spirit, and the four linguistic dimensions of confessional, evocative, hermeneutic, and imaginative witness. Through these normative and strategic suggestions, we confirmed and suggested that the witness of the divine presence should involve comprehensively all four components of preaching: God, the Scripture, the preacher, and the audience so as to sound like a sermonic symphony in which all four voices harmoniously take part in the witness of the divine presence, while retaining their own homiletical value. / AFRIKAANSE OPSOMMING: Die teenwoordigheid van God in die prediking is 'n belangrike Refonnatoriese tema. Hedendaagse homiletiek skenk egter nie genoeg aandag daaraan nie. Veral eietydse Koreaanse prediking kort 'n meer omvangryke homiletiese basis vir hierdie aangeleentheid. Hierdie studie is gebaseer op Dingeman se praktiese teologiese metodologie en dit beoog om die praktiese realiteite van die prediking van die goddelike teenwoordigheid in Koreaanse prediking te ondersoek en te beskryf en om verdere omvattende nonnatiewe en strategiese voorstelle ten opsigte van hierdie homiletiese tema te maak. In hoofstuk 1 ontwerp ons 'n toepaslike raamwerk vir preekanalise wat bestaan uit die volgende drie komponente: nonne vir analise (God, die prediker, die Skrif en die gehoor); teikens vir analise (vyf verteenwoordigende Koreaanse predikers en hulle preke - Yune-Sun Park, Yong-Gi Cho, Sun-Hee Kwak, Han-Hum Oak en Dong-Won Lee); en die analitiese veranderlikes (die godsdienstig-sosiologiese agtergrond van die Koreaanse samelewing met betrekking tot die vier inheemse Koreaanse godsdienste (Shamanisme, Taoisme, Buddhisme en Neo-Confucianisme). Gebaseer op hierdie analitiese raamwerk, analiseer hierdie studie vanaf Hoofstuk 2 tot 6 in besonderhede vyf preke van verteenwoordigende predikers na gelang van bepaalde analitiese vrae: Yune-Sun Park (Hf. 2), Yong-Gi Cho (Hf. 3), Sun-Hee Kwak (Hf. 4), Han-Hum Oak (Hf. 5) en Dong-Won Lee (Hf. 6), en let ons op sekere homiletiese aspekte van die getuienis van die goddelike teenwoordigheid in Koreaanse prediking. Deur middel van hierdie gedetaileerde analise merk ons dat die voorstellings van God soos getuig deur hierdie predikers beinvloed word deur spesifieke pastorale belange en teologiese beklemtoninge van die prediker self of deur die pastorale konteks. In die daaropvolgende hoofstukke bespreek ons die nonnatiewe onderbou vir die getuienis van die goddelike teenwoordigheid: God (Hf. 8), die Skrif (Hf. 9), die prediker (Hf. 10), en die gehoor (Hf. 11). Nadat die rol van elkeen van hierdie komponente bespreek is, maak ons strategiese voorstelle i.v.m Koreaanse prediking. In Hf. 8, gebaseer op die pneumatologiese dimensie van prediking, bevestig ons dat die getuienis van die goddelike teenwoordigheid plaasvind in 'n linguistiese en ekklesiologiese raamwerk, en suggereer ons dat voorstellings van God voortspruit uit die Christelike narratief. In Hf. 9 bespreek ons hoe die stem van die Bybel betrokke kan wees in die getuienis van die goddelike teenwoordigheid, Ons wys veral op die sakramentele karakter van die Bybel as bemiddelaar tussen die goddelike teenwoordigheid en die Christelike leser. In Hf. 10 gaan ons in op die vraag hoe die stem van die prediker betrokke kan wees in die getuienis van die goddelike teenwoordigheid en gee ons aandag aan drie aspekte waarvan die prediker bewus moet wees: die relasie tot God (spiritualiteit), die gehoor (integriteit), en die self (subjektiwiteit en oortuiging). In Hf. 11 bespreek ons die vraag hoe die gehoor (gemeente) betrokke kan wees in die getuienis van die goddelike aanwesigheid. Eers beskou ons die gehoor in sy betrokkenheid by die ander drie komponente: sy verhouding tot God (teologiese, pneumatologiese en eskatologiese wese), tot die Bybel (hermeneutiese komponent) en tot die prediker (kommunikatiewe komponent). Ter aanvulling van hierdie beskouinge definieer ons die gehoor as die ontvanger van die Woord, en weI as: 'n individuele wese (mens like hart en paradigmatiese verbeelding), kerklike en gemeentelike wese (die goddelike teenwoordigheid d.m.v. die pastorale bediening), en as mense wat betrokke is by die wereld (wat sosio-politieke verantwoordelikheid het om die goddelike teenwoordigheid in die wereld weer te gee). Gebaseer op hierdie definisies het ons 'n toepaslike kommunikatiewe strategie vir die getuienis van die goddelike teenwoordigheid voorgestel, bestaande uit 'n voorstelling van God wat teenwoordig is by lyding, die kommunikatiewe raamwerk van die armes in gees, en die vier linguistiese dimensies van die belydende, evokatiewe, hermeneutiese en verbeeldingryke getuienis. Met hierdie normatiewe en strategiese voorstelle bevestig ons dat die getuienis van die goddelike teenwoordigheid al vier die komponente van prediking behoort in te sluit: God, die Skrif, die prediker en die gehoor, ten einde 'n homiletiese simfonie te orkestreer.

No description available.

<p>Boij, A. 2002: Jorden är mörk och svart. Vad som rör pastorer i Svenska Missionsförbundet när de ska predika om samhället. (The world is black and dark. What concerns pastors in the Mission Covenant Church of Sweden when they preach about society). Acta Universitatis Upsaliensis. <i>Psychologia et Sociologia Religionum</i> 16. 239 pp. Uppsala. ISBN 91-554-5488-7.</p><p>The dissertation reflects a study of what pastors in the Mission Covenant Church in Sweden say in their sermons about society and social responsibility and represents an attempt at finding factors such as gender, education, age, values, and faith behind what has been said in the sermons.</p><p>The results show that in general pastors have a negative picture of society irrespective of which of its aspects they are addressing. The pastors’ view of Christian responsibility for society is that it is primarily something for the individual to take, not for the congregation. Above all, Christian responsibility for society is about individual Christians' taking responsibility for her fellow human beings.</p><p>For theoretical clarification the findings are discussed within the framework of the concept of secularisation, following Casanova (1994) sub-divided into differentiation, decline of religion and privatisation. In the study differentiation is identified when pastors do not relate theological reflection to their description and analysis of society. Thus they do not provide an integrated system of meaning for everyday life. As for privatisation, even when pastors are mainly speaking about public events, they are unable to place those events in a religiously interpreted context. According to the pastors social problems are to be met with private and individual solutions through Christians' actions to the benefit of their fellow men. </p><p>The MCC is a part of what in Swedish can be called <i>a popular movement</i>, a kind of "social movement" or "voluntary organisation." The analysis shows that its pastors in their sermons do not embrace some of the central parts of the ideology that generally pertain to <i>popular movements</i>, namely concern with reforming society. </p>

Zugl.: Marburg, Univ., Diss., 2006

Orientador: Luiz Carlos Cagliari / Banca: Lourenço Chacon Jurado Filho / Banca: Cristina Martins Fargetti / Resumo: Este trabalho procurou estudar e descrever a ortografia utilizada pelo Padre Antônio Vieira, nos sermões "Sermão da Sexagésima" (1679) e "Sermão da Rainha Santa Isabel" (1682). Partindo da ideia de que ortografia está intimamente associada aos sistemas de escrita e que, em decorrência disso, ela possui uma função neutralizadora (ou seja, barra, na escrita, a transposição das variações linguísticas), não sendo, então, sinônimo apenas de um conjunto de formas gráficas empregado em um determinado período (caso das periodizações), ou apenas um conjunto de preceitos para a escrita correta das palavras, procuramos mostrar que a ortografia dos sermões representa um sistema ortográfico próprio e coerente. As flutuações ortográficas registradas não são, necessariamente, erros, mas tentativas de adequações da fala pela escrita e acabam revelando marcas fonéticas e fonológicas da língua. Então, a partir das palavras com flutuações ortográficas, estabelecemos os contextos de ocorrência das letras nas palavras e fizemos hipóteses fonético-fonológicas sobre elas. Para legitimar as hipóteses, consultamos, sempre, os comentários dos ortógrafos Duarte Nunes de Leão (1576), Bento Pereira (1666), Franco Barreto (1671) e Madureira Feijó (1734), importantes autores preocupados com a sistematização da Língua Portuguesa e que, em suas ortografias, fazem observações sobre a pronúncia do Português de épocas próximas à de Vieira. Através da comparação entre dados coletados e preceitos dos ortógrafos, evidenciamos que as flutuações eram comuns, já que não havia consenso entre as pessoas, inclusive entre os doutos da época, sobre a melhor forma de se representar a escrita portuguesa. Desta forma, as flutuações, nos sermões, são justificáveis. Além do estabelecimento das preferências ortográficas nestes dois sermões do século XVII... (Resumo completo, clicar acesso eletrônico abaixo) / Résumé: Ce travail a cherché étudier et décrire l'orthographe employée par le Père Antônio Vieira, dans les sermons "Sermão da Sexagésima" (1679) et "Sermão da Rainha Santa Isabel" (1682). En partant de l'idée que l'orthographe est étroitement associée aux systèmes d'écriture et que, à cause de ça, elle a une fonction de neutralisation (c'est à dire, elle barre la transposition des variations linguistiques dans l'écrit), de manière que l'orthographe, alors, n'est pas synonyme d'un ensemble de formes graphiques employé dans une période déterminée (cas des périodisations) ou tout simplement un ensemble de préceptes pour l'écrit correcte des mots, nous avons essayé montrer que l'orthographe des sermons constitue un système orthographique prope et cohérent. Les fluctuations orthographiques enregistrées ne sont pas, nécessairement, des erreurs, mais elles sont tentatives d'adéquation de la parole par l'écriture et elles finissent par révéler des marques phonétiques et phonologiques de la langue. Alors, à partir des mots qui ont des fluctuations orthographiques, nous avons établi les contextes d'apparition des lettres dans les mots et nous avons fait des hypothèses phonétiquephonologiques à propos d'elles. Pour légitimer les hypothèses, nous avons consulté, toujours, les commentaires des orthographes Duarte Nunes de Leão (1576), Bento Pereira (1666), Franco Barreto (1671) et Madureira Feijó (1734), auteurs importants préoccupés avec la systématisation de la Langue Portugaise et qu'ils font, dans leurs orthographes, des observations sur la prononciation du Portugais de l'époque prochaine à de Vieira. En comparant les données recueillis et les préceptes des orthographes, nous avons constaté que les fluctuations étaient communes, car il n'y avait pas de consensus parmi les gens, même parmi les savants de l'époque, sur la meilleure forme... (Résumé complet accès électronique ci-dessous) / Mestre

Made available in DSpace on 2014-06-11T19:26:50Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-03-22Bitstream added on 2014-06-13T20:34:54Z : No. of bitstreams: 1 romanatto_cj_me_arafcl.pdf: 11456455 bytes, checksum: 568b083640c7096621a47f31e26529b5 (MD5) / Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Ce travail a cherché étudier et décrire l'orthographe employée par le Père Antônio Vieira, dans les sermons Sermão da Sexagésima (1679) et Sermão da Rainha Santa Isabel (1682). En partant de l'idée que l'orthographe est étroitement associée aux systèmes d'écriture et que, à cause de ça, elle a une fonction de neutralisation (c'est à dire, elle barre la transposition des variations linguistiques dans l'écrit), de manière que l'orthographe, alors, n'est pas synonyme d'un ensemble de formes graphiques employé dans une période déterminée (cas des périodisations) ou tout simplement un ensemble de préceptes pour l'écrit correcte des mots, nous avons essayé montrer que l'orthographe des sermons constitue un système orthographique prope et cohérent. Les fluctuations orthographiques enregistrées ne sont pas, nécessairement, des erreurs, mais elles sont tentatives d'adéquation de la parole par l'écriture et elles finissent par révéler des marques phonétiques et phonologiques de la langue. Alors, à partir des mots qui ont des fluctuations orthographiques, nous avons établi les contextes d'apparition des lettres dans les mots et nous avons fait des hypothèses phonétiquephonologiques à propos d’elles. Pour légitimer les hypothèses, nous avons consulté, toujours, les commentaires des orthographes Duarte Nunes de Leão (1576), Bento Pereira (1666), Franco Barreto (1671) et Madureira Feijó (1734), auteurs importants préoccupés avec la systématisation de la Langue Portugaise et qu'ils font, dans leurs orthographes, des observations sur la prononciation du Portugais de l'époque prochaine à de Vieira. En comparant les données recueillis et les préceptes des orthographes, nous avons constaté que les fluctuations étaient communes, car il n'y avait pas de consensus parmi les gens, même parmi les savants de l'époque, sur la meilleure forme... (Résumé complet accès électronique ci-dessous) / Este trabalho procurou estudar e descrever a ortografia utilizada pelo Padre Antônio Vieira, nos sermões Sermão da Sexagésima (1679) e Sermão da Rainha Santa Isabel (1682). Partindo da ideia de que ortografia está intimamente associada aos sistemas de escrita e que, em decorrência disso, ela possui uma função neutralizadora (ou seja, barra, na escrita, a transposição das variações linguísticas), não sendo, então, sinônimo apenas de um conjunto de formas gráficas empregado em um determinado período (caso das periodizações), ou apenas um conjunto de preceitos para a escrita correta das palavras, procuramos mostrar que a ortografia dos sermões representa um sistema ortográfico próprio e coerente. As flutuações ortográficas registradas não são, necessariamente, erros, mas tentativas de adequações da fala pela escrita e acabam revelando marcas fonéticas e fonológicas da língua. Então, a partir das palavras com flutuações ortográficas, estabelecemos os contextos de ocorrência das letras nas palavras e fizemos hipóteses fonético-fonológicas sobre elas. Para legitimar as hipóteses, consultamos, sempre, os comentários dos ortógrafos Duarte Nunes de Leão (1576), Bento Pereira (1666), Franco Barreto (1671) e Madureira Feijó (1734), importantes autores preocupados com a sistematização da Língua Portuguesa e que, em suas ortografias, fazem observações sobre a pronúncia do Português de épocas próximas à de Vieira. Através da comparação entre dados coletados e preceitos dos ortógrafos, evidenciamos que as flutuações eram comuns, já que não havia consenso entre as pessoas, inclusive entre os doutos da época, sobre a melhor forma de se representar a escrita portuguesa. Desta forma, as flutuações, nos sermões, são justificáveis. Além do estabelecimento das preferências ortográficas nestes dois sermões do século XVII...