Here are translations of 25 Latin sermons written between 1350 and 1450, demonstrating how preachers constructed them and shaped them to their own purposes. This book contains a general introduction and short historical notes on the individual selections.
This study presents research by specialists of monastic history, literature, and spirituality. Covering the period from 1150 to 1500, this volume demonstrates that monastic preaching was not only carried out in the cloister by monks, but also in public arenas by monks and nuns. The topics range from questioning if the sermons of Bernard of Clairvaux were ever preached, to an analysis of Hildegard of Bingen's preaching against the Cathars. Sermons addressed to monastic communities by secular preachers are also analysed. The diversity of monastic preaching - e.g., cloistered preaching, preaching against heretics, preaching by heretical monks, preaching by nuns - and a geographical range of monastic pastoral history is studied. Medieval Monastic Preaching offers a preliminary step in understanding how sermons and preaching shaped monastic identity in the Middle Ages.
Studies in the Age of Chaucer is the annual yearbook of the New Chaucer Society, publishing articles on the writing of Chaucer and his contemporaries, their antecedents and successors, and their intellectual and social contexts. More generally, articles explore the culture and writing of later medieval Britain (1200-1500). Each SAC volume also includes an annotated bibliography and reviews of Chaucer-related publications.
Written in an engaging and accessible manner, English Literature in the Age of Chaucer serves as both a lucid introduction to Middle English literature for those coming fresh to the study of earlier English writing, and as a stimulating examination of the themes, traditions and the literary achievement of a number of particulary original and interesting authors. In addition to detailed and sensitive treatment of Chaucer's major works, the book includes chapters on his chief contemporaries, such as John Gower, William Langland and the Gawain-poet. It also examines the often underrated contribution to the English literary tradition of his successors John Lydgate and Thomas Hoccleve, as well as the interesting and original work of the Scottish poets, Robert Henryson, William Dunbar and Gavin Douglas, who also claim Chaucer as their model. Apart from the narrative poetry of Chaucer and his followers, the book also contains chapters on the Middle English lyric; Middle English prose, including Mandeville's travels; the most original and imaginative writings of the Middle English mystics, in particular Julian of Norwich and Margery Kempe; and Thomas Malory's impressive prose compilation of Arthurian stories.
Until the Reformation, almost all sermons were written down in Latin. This is the first scholarly study systematically to describe and analyse the collections of Latin sermons from the golden age of medieval preaching in England, the fourteenth and fifteenth centuries. Basing his studies on the extant manuscripts, Siegfried Wenzel analyses these sermons and the occasions when they were given. Larger issues of preaching in the later Middle Ages such as the pastoral concern about preaching, originality in sermon making, and the attitudes of orthodox preachers to Lollardy, receive detailed attention. The surviving sermons and their collections are listed for the first time in full inventories, which supplement the critical and contextual material Wenzel presents. This book is an important contribution to the study of medieval preaching, and will be essential for scholars of late medieval literature, history and religious thought.
William Langland's Piers Plowman was written and read during a "golden age" of English preaching. The poem describes a world where sermons took many different forms and were delivered in many different contexts, from public events in the life of the realm to pastoral instruction in the parish. It dramatises preaching as part of its allegorical action, showing how sermons shaped their listeners' understanding of the world; it also includes polemical critique of corrupt, self-interested preaching, and offers radical prescriptions for its reform. This book argues that Langland's central insight into the way that sermons moved and engaged their audiences had to do with their characteristic use of narrative. Preachers in the poem address listeners who are absorbed in the concerns of their present moment, and encourage them to new forms of social and spiritual endeavour by locating that moment in a larger, interpreted plot: the story of an individual life, or an emergent community, or of salvation history as a whole. The book employs a critical vocabulary derived from Paul Ricoeur to describe the process by which these narratives are composed, and to show how they mediate and reconfigure their listeners' experiences.
Recent research has challenged our view of the Abrahamic religious traditions as unilaterally intolerant and incapable of recognizing otherness in all its diversity and richness; but a diachronic and comparative study of how these traditions deal with otherness is yet to appear. This volume aims to contribute to such a study by presenting different treatments of otherness in medieval and early modern thought. Part I: Altruism deals with attitudes and behaviors that benefit others, regardless of its motives. We deal with the social rights and emotions as well as the moral obligations that the very existence of other human beings, whatever their characteristics, creates for a community. Part II: Religious recognition and toleration considers identity, toleration and mutual recognition created by the existence of religious or ethnic otherness in a given social, religious or political community. Part III: Evil deals with religious otherness that is considered evil and rejected such as heretics and malevolent, demonic entities. The volume will ultimately inform the reader on the nature of religious toleration (including beliefs and doctrines, even emotions) as well as of the self-definition of religious communities when encountering and defining otherness in different ways.
Demonstrating how Chaucer uses the Bible in The Canterbury Tales as an authoritative literary source and model for his own literary production, this book explores the ways in which the Bible was a key tool for Chaucer's self-definition and innovation as an author. Chad Schrock unravels Chaucer's Tales in the light of topics important to biblical reception in 14th-century England: authority, textuality, interpretation, translation, rephrasing and marginalia. When the Canterbury Tales are summed up in this way, they show the great extent to which Chaucer was drawing upon the Bible as a meta-poetical resource for his own poetry – its fictional tale-tellers and characters, its quotations, allusions and images, its plots, its imaginative engagement with an audience of listeners and readers, and its hidden intentions. Schrock demonstrates that the Bible is a uniquely potent literary source for Chaucer because it combines infinite authority and plenitude with unprecedented freedom of interpretive invention. As a world-making text, the Bible's authority includes the literary as subcategory but surpasses and contextualizes it, which gives Chaucer's deferential biblical invention a different kind of freedom and safety. Within Chaucer's tales, a biblical image is often where a given narrative peaks and its plot comes clear, but a biblical world also and without strain contains his biblical fictioneers and whatever they make from the Bible, whether orthodoxy or heresy, whether sin or worship.