755 Sentences With "homilies" | Random Sentence Generator

So short homilies and analyses are added to the condemnation.

The prelate had often denounced repression and poverty in his homilies.

That's a temptation to preach, and some songs are unabashed homilies.

His teachings focus on finding your true self, and Theresa absorbed his homilies.

VICE: I've heard you read your homilies off an iPad—is that true?

Shriver pivots and quotes instead from some papal homilies that address his questions.

His homilies were carried on 3,000 stations in every state, reaching millions of listeners.

These precious homilies stall the action and contribute only glancingly to the play's themes.

American children need fewer wagging fingers or homilies about bootstraps, and more helping hands.

Soon enough this stuff gives way, partially at least, to homilies on teamwork and friendship.

But they are a useful reminder that there is sometimes genuine wisdom hidden in folksy homilies.

In fact, I couldn't stand it, especially the host, with his wimpy voice and mawkish homilies.

In most garages, such homilies are not posted above a bin filled with high-caliber shell casings.

Both seek to lure young Saudis raised on the same textbooks and homilies that the jihadists use.

Those two pairs received the final scenes of the series, to deliver homilies about life and change.

He was familiar for his Thanksgiving homilies, his year-end odes to the good people in sport.

The word "Watergate" was never mentioned in the eulogies, benedictions and homilies, the Times reporter Maureen Dowd wrote.

Others argue that Francis' freewheeling remarks in press conferences, speeches and homilies have created confusion about Catholic teachings.

Deliver homilies on the rule of law to elected governments, and you become an easy target for their barbs.

San Salvador, El Salvador (CNN)It's not every church service that includes homilies about Pablo Escobar and Al Capone.

Five years ago, says Mr Linkevicius, European leaders brushed off his warnings with homilies about the value of free speech.

Williams's instincts favor the inspirational rocker — huge, inflated songs featuring homilies she can scream at the top of her lungs.

His works are such pristinely shot, immaculately conceived meditations on the relationship between space and humanity they're like visual homilies.

She's not a polemicist, but a nudger, someone who delivers homilies with a shrug and an exasperated, amused eye roll.

But there are too many lumpy homilies in "The Locals," sections that read like monologues from lesser Arthur Miller plays.

Religious homilies and paranoid exhortations spill from television sets where cartoons of men trapped in endlessly whirring machines dance dishearteningly.

For too long, U.S. engagement with the region has been based on didactic homilies about human rights and related matters.

For the foreseeable future, he will not be preaching at funerals and he will have his other homilies reviewed by a priest mentor.

But the beats lend bite and gravity to homilies about mother earth and mother love that bear all the repeating they can stand.

Both André 3000 and Kanye West delivered impromptu homilies, speaking about the influence Phife and Tribe had on their art and their worldview.

But Ma's unfailing generosity of spirit—everything you have heard about the niceness of the man is true—gives substance to his homilies.

Mr. Colaianni (pronounced coe-lee-AH-nee) owned Sunday Sermons, a subscription service that sold thousands of homilies as a resource for preachers.

His homilies had blasted the U.S.-backed military dictatorship while voicing solidarity with the poor, making him a Latin American human rights icon.

The "life lessons that our innocent hero learns may sound like the tritest of homilies," Stephen Holden wrote in his review for The Times.

Party homilies about collective happiness, common in the 1950s, have been replaced by stories about well-being on two levels: the personal and the national.

It was only then that bumper-sticker homilies Gandhi never uttered—"Be the change you wish to see in the world"—were attributed to him.

Some Catholic priests offered fiery homilies, telling parishioners their anger at the sex abuse detailed in last week's grand jury report was justified, even necessary.

Her intentions partly feel wobbly because the language of the book is so inconsistent, full of odd homilies — an assembly line of truly terrible metaphors.

And while these homilies weren't exactly new, they had never had such timeliness and urgency and had never been such a resounding answer to silence.

His characters don't talk to each other — they give speeches, deliver homilies, make accusations or confessions and quote poetry, anything to avoid a normal human conversation.

As cameras rolled, he delivered an hour-long soliloquy—a mixture of folksy homilies, socialist slogans, jokes, and bluster, centered on his victory over his political opponents.

Brennan opened the conference with a pious set of remarks about the value of the intel community, with a few civic-minded homilies thrown in for sweetener.

She told me how, after the Reverend Franklin mesmerized the congregation with his poetic homilies, his teenage daughter would rise behind him to ratchet up the spirit.

She adds homilies of successful people such as Jamie Dimon, chief executive of JPMorgan Chase, and Ta-Nehisi Coates, a writer, who she says are "paragons of grit".

The simplistic homilies about an American-led intervention in Syria on humanitarian grounds ignore the now evident and terrible truths of known and unknown cascade effects from intervention.

And from personal experience, the homilies that do touch upon it are not grappling with especially young adults' urgent and foundational questions: Why is sex more than recreation?

Cuomo, for all his homilies about American greatness being the product of "what we built," has also rejected some efforts to add new revenue sources to the subway.

After America won the space race interest and funding dwindled, and advocates of human space flight were reduced to homilies about inspiring people to take up careers as scientists.

The ambitious effort to get past Buffett's well-worn homilies, however, puts his late wife Susie into the starring role of not just the film, but also his charmed life.

Many of today's great black ministers come from elite divinity schools and can inflect their homilies with biblical historicity, Greek and Hebrew etymology, and the modern theology of Tillich and Niebuhr.

By early February it had earned $73m in domestic sales—a decent haul for a film heavy on men in bad ties, meetings in newsrooms and stirring homilies about free speech.

This 14th-century book from Damascus contains two complete homilies and a partial one relating to the founding of principles of the Samaritans, the longest-lived religious sect in Jewish history.

The music is bleak and slow, and tends to follow a format codified on early Black Sabbath records: spiritualist-satanic homilies sung over pitched-down guitar riffs played at a trudge.

Now, on "Silicon Valley," entering its fourth season on HBO, it is the upward-failing sociopaths of the tech industry, who envelop their monopolistic ardor in homilies about changing the world.

BARTH LANDOR Chicago To the Editor: Of all the Christmas homilies I have heard (or given myself), Peter Wehner's "Christmas Revolution" was surely as good as, or better than, any of them.

The liveliest part of "Good Profit," and arguably its reason for being, is a series of homilies in favor of free markets and against corporate welfare and special pleading of any kind.

His charmed adventures are given an even greater assist by the band's frontman, Joe Strummer (played with cool magnetism by Jonathan Rhys Meyers), who pops up periodically to deliver buck-up homilies.

Year after year, audience surveys and focus groups show that celebrity homilies are the aspect viewers most dislike about awards shows — even more than best-song medleys or opening-number dance routines.

Like a Fading Shadow is a peculiar novel that comes that comes freighted with a scaffolding of meta-commentary, authorial second-guessing, and boozy, romantic homilies to youthful excess and the artistic life.

Just as quickly as the homilies were solemnly shared on social media, he was back again, bound for Citi Field in Flushing to serve as a backup outfielder for the New York Mets.

While I don't use technology during mass—even I have my limits—I typically spend a lot of time trying to write homilies that will capture people's attention, engage them, and communicate the gospel effectively.

In the past, presidents who have addressed the Scouts at the Jamboree, held every four years, have tended to deliver homilies to the Scout Law, which describes 12 virtues including trustworthiness, loyalty, thriftiness and bravery.

An intermediate layer of flashbacks finds Offred, Moira and a class of future handmaids at a re-education center being indoctrinated, with homilies and a cattle prod, by Aunt Lydia (a coolly imperious Ann Dowd).

Women can give "reflections" at Catholic worship services, but only priests should preach homilies at Mass, the Pope answered, according to Vatican Radio, because they are acting "in persona Christi," or, in the person of Christ.

Romero, who had often denounced repression and poverty in his homilies, was shot dead on March 24, 1980, in a hospital chapel in San Salvador, the capital of the impoverished Central American country of El Salvador.

Redbrick preparatory schools turned into granite-gray public schools, but the curriculum stayed the same: the same margarine, the same homilies on patriotism and Empire, the same random violence, careless cruelty and unappeased, unaddressed sexual desire.

Archbishop Óscar Romero of San Salvador, who defended the poor and the oppressed in his homilies and radio broadcasts, was shot and killed while he was saying Mass in a hospital chapel in El Salvador on March 24, 1980.

Glenn Goldberg does the same thing with his chosen iconography: generic images of birds, dogs, flowers, rainbows, and rubber duckies, the sorts of things you'd expect to find decorating a Middle-American house alongside garden gnomes, cross-stitch homilies, and perhaps a Norman Rockwell calendar.

You can see this nostalgia in the homilies to olden times in Justices Gorsuch's and Kavanaugh's lectures — and their insistence that answers to today's challenges can be found in a theory of government invented in the 18th century by men wearing breeches and powdered wigs.

But Palin's brawling brood runs so wild around the state she once governed, in a way that is so contrary to her evangelistic, sanctimonious homilies on family values, that it seems only Christian to advise her to study the Obamas to see what exceptional parenting looks like.

Through self-described daily "homilies," akin to a first-year law school class with a cantankerous professor, Judge William H. Walls' one-man show holds the courtroom captive as he spars with lawyers trying to get a word in before he erupts -- in either laughter or fury.

In place of stern homilies about the need for Britain to live within its means, Mr. Johnson and his party had effectively placed their faith in the teachings of Britain's most celebrated economist, John Maynard Keynes, who looked to government to spur the economy in times of trouble.

But where Musgraves's signature form is the advice song, in which she starts rattling off ethical directives and conservative homilies only to endorse gay marriage or legalizing weed, and thus reclaiming her form and giving it the finger simultaneously, Clark's commitment to fictional performance precludes so candid a strategy.

The writers and producers (the show was created by the screenwriter Bill Dubuque, known for "The Accountant") seem less interested in coherent storytelling than in characters' pausing to deliver homilies — on the difference between rednecks and hillbillies, say, or the nuances of the social contract when it's applied by Mexican gangsters or Missouri poppy growers.

It's a fate that's been nauseatingly normalized, thanks to the NRA and their political enablers: "G is for Greg who was caught unawares/ H is for Hiro who needs more than prayers …" It's scarifying stuff, a far cry from the macabre wit of the 1963 original, whose satirical target was the chirpy homilies of most ABC's of the day.

Here I am diamond solitary treasure on Western I am unclaimed Christian scribbling homilies on spines of wrinkled church fans here I am veteran clutching cement scar I am bandage sticking to sidewalk On Centinela I vibrate the highest I am journal of streets hymnal of homeless, homebound impoverished and important California Today goes live at 6 a.m.

But I am nonetheless offering it, that he should use his isolation to develop a new way of communicating: more fact, more detail; less rhetoric, less bluster; cut the homilies and rambles; fewer snappy one-liners; more empathy for the dead and dying, and those caring for them; more explanation of decision making; more linking of new policy announcements to previous ones, and to data; use of graphics and film to explain; and, please, comb your hair!

It is possible that Bede composed these homilies to complement the work of Gregory the Great, who had assembled his own collection of homilies: the two sets of homilies only have one reading in common, and that reading is one which Gregory had indicated needed further attention.Martin & Hurst, Homilies on the Gospels, pp. vi-xxii.

Homilies Bede's list of his works refers to two books of homilies, and these are preserved. In addition, innumerable homilies exist that have been attributed to him; in most cases the attribution is spurious but there may be additional homilies of Bede beyond those in the main two books that survive.Laistner & King, Hand-list, pp. 114-116. It is unclear whether the homilies were ever actually preached, or were instead intended for devotional reading.

Though the homilies seem to have been gathered piecemeal with little concern for their relation to each other, there do seem to be connections between certain of the homilies. Homilies VI through X constitute a numbered series; XI through XIV seem to share a similar method of rubrication; the nineteenth, twentieth, and twenty-first homilies are, most likely, by the same author. Additionally, the time origins of the homilies differ greatly. The first, second, and arguably third homilies seem to fit into the homiletic tradition of the early tenth century, making them the oldest prose within the Vercelli book; on the other hand, homilies XIX through XXI were most likely written very shortly before the collection of the Vercelli materials.

G. Scragg). Once again, however, it must be emphasized that the author of homily X, and the authors of all the homilies in general, are unknown, and were uninvolved in the inclusion of the homilies in the Vercelli Book (Scragg, The Vercelli homilies, 1992).

The subject matter of the homilies also differs considerably from example to example. The majority of the homilies are drawn from the period’s dominant Christian tradition. Homilies II, III, IV, VII, IX, X, XIV, XV, and XXII are eschatological in nature; common themes throughout this broad category of the homilies include descriptions of the End of the World and pleas for repentance in the face of impending judgment. This emphasis on judgment appears elsewhere within the homilies; homilies XI through XIII and XIX through XXI are both sets of three intended for the days leading into Ascension Day as a preparation for, on the third day, meeting God.

The Trinity Homilies, like the Lambeth Homilies, the Bodley Homilies, the Cotton Vespasian Homilies, and the Rochester Anthology, are written in a time of competing linguistic interests, which has led some scholars to see in their mixed contents (with "a lack of identifying traits" such as "genre, topic, style or authorship") a reflection of those pressures--"the artificially preserved literacy of Latin and A[nglo-]N[orman], and the undisciplined vigour of emerging oral varieties". When the homilies condemn bodily activities, they seem to do so as a critique of the register of vernacular English.

Another manuscript, entitled "Haftarah Midrash," contains only these homilies, with the exception of next to the last one. Entire homilies of the Pesikta have been taken over, or sometimes worked over, into the Pesikta Rabbati; there are also a number of Pesikta homilies in the Tanhuma Midrashim. Leviticus Rabbah also contains some of the homilies found in Pesikta. The parashiyyot 20, 27–30 in Leviticus Rabbah are, with the exception of a few differences, the same as piskot Nos.

Link checked 2 August 2007. In the early Christian writings the Clementine Homilies, it is suggested that Apollo was Troilus' lover rather than his father.Clementine Homilies v. xv. 145. English translation available at .

Homilies Nos. 20-24, which together form a midrash to the Ten Commandments, lack these introductions and proems. Only three of the homilies for the Sabbaths of mourning and comforting (Nos. 29, 31, 33) have such passages; but they are prefixed to those homilies, beginning with No. 38 (except No. 46, which is of foreign origin), which have the superscription "Midrash Harninu"—a name used to designate the homilies for Rosh Hashana and Sukkot which the old authors found in the Pesikta Rabbati.

Homilies on Leviticus are homilies that were delivered by Origen in Alexandria near the end of his life, over a course of three years between 238 and 244. They were translated into Latin by Rufinus.

Grimani also wrote several theological treatises, and translated John Chrysostom's homilies.

The Irish homilies that have come down to us are found principally in "The Speckled Book" (Leabhar Breac), which is written partly in Latin and partly in Irish (see extract "Passions and Homilies", ed. Atkinson, Dublin, 1887). It is largely taken up with homilies and passions, lives of the saints etc. The "Book of Ballymote" contains, amongst miscellaneous subjects, Biblical and hagiological matter; and the "Book of Lismore" contains lives of the saints under the form of homilies (see Hull, "Text Book of Irish Literature", appendix).

The present edition of the Pesikta Rabbati, which ends with the homily for Yom Kippur, is doubtless defective; the older PdRK has also various homilies for Sukkot, Shemini Atzeret, and Simchat Torah. In addition, some of the homilies (Nos. 19, 27, 38, 39, 45) are defective. Pesikta Rabbati therefore appears to be a combination of various parts; perhaps the homilies were added later.

Relatively few of the homilies are explanatory in nature. Homily I is, in essence, a copy of the Gospel’s story of the Passion, as it offers little comment in addition to the biblical text. Homilies V and VI explain the story of Christmas, while XVI describes the Epiphany and XVII Candlemas. Homilies XVIII and XXIII are the lives of Saints Martin and Guthlac respectively.

Eusebius of Alexandria is an author to whom certain extant homilies are attributed.

The manuscript contains two homilies (I and VI) that are primarily narrative pieces and lack the typical homiletic structure. The arrangement of the homilies, coupled with the placement of the poetic pieces, creates a manuscript which Scragg considers to be "one of the most important vernacular books to survive from the pre-Conquest period". None of the homilies can be precisely dated, nor can any be assigned to a specific author.

Photolithograph of Blickling Homilies (Princeton, Scheide Library, MS 71), leaf 141. The Blickling Homilies is the name given to a collection of anonymous homilies from Anglo-Saxon England. They are written in Old English, and were written down at some point before the end of the tenth century, making them one of the oldest collections of sermons to survive from medieval England, the other main witness being the Vercelli Book.D. G. Scragg, 'The Homilies of the Blickling Manuscript', in Learning and Literature in Anglo- Saxon England: Studies Presented to Peter Clemoes on the Occasion of his Sixty-Fifth Birthday, ed.

In 1989 Macauley was ordained a deacon of the Catholic Church. With Father Francis Friedl, he coauthored the book Homilies Alive: Creating Homilies That Hit Home. He died on November 8, 2011, at his home in St. Louis, Missouri. He was 83.

Peter Jarweh left three books of homilies, and a biography of Patriarch Michael III Jarweh.

A homiliarium or homiliary is a collection of homilies, or familiar explanations of the Gospels.

His predecessor Anastasius I of Antioch then become Patriarch once more. Five homilies have reached us.

The portions of Numbers to which there are Tanchuma homilies in this portion of Numbers Rabbah were intended for public worship according to the divisions of the cycle of the Torah portions and the Pesikta. The variations existing in the division into Torah portions probably explain why some of the old Torah portions appear in Numbers Rabbah without these homilies in some sections, while such homilies or at least fragments of them are appended to other passages. In this portion of Numbers Rabbah, as in its source, the Tanchuma, the collected homilies have been considerably metamorphosed and disjointed. Many are quite fragmentary, and others discursive.

The 'Former Book' of homilies contains twelve sermons and was mainly written by Cranmer. They focus strongly upon the character of God and Justification by Faith and were fully published by 1547. The homilies are: 1. A Fruitful exhortation to the reading of holy Scripture. 2.

The homilies discovered in Organyà are related to others that were found in Tortosa at the end of the 19th century by Antoine Thomas. Both have a common homily—that of Ash Wednesday—which has linked them to collections of homilies of Provençal origin, which were in frequent use in that era. While the Tortosa homilies copy the Provençal text and have a popular tone, those of Organyà are translations into Catalan and have a more cultivated tone.

St. John Chrysostom, Doctor of the Church, wrote a commentary on 1 Corinthians, formed by 44 homilies.

The Poema Morale ("Conduct of life" or "Moral Ode") is an early Middle English moral poem outlining proper Christian conduct. The poem was popular enough to have survived in seven manuscripts, including the homiletic collections known as the Lambeth Homilies and Trinity Homilies, both dating from around 1200.

Title page of Cranmer's Book of Homilies. During the English Reformation, Thomas Cranmer and others saw the need for local congregations to be taught Anglican theology and practice. Since many priests and deacons were still uneducated, semi-literate and tending toward Roman Catholicism in their teachings and activities, it was decided to create a series of homilies to be read out during the church service by the local Priest. The First book of Homilies contained twelve sermons and was written mainly by Cranmer.

For full homily translated with commentary see Rutilio Grande, S.J.: Homilies and Writings, (Liturgical Press, 2015) Ch. 8.

1, iii. 15; Clementine Homilies, ii. 6; and other ancient patristic writings (Resch, "Agrapha," pp. 95, 135, 272).

From a very early time the homilies of the Fathers were in high esteem, and were read in connection with the recitation of the Divine Office (see also Breviary). That the custom was as old as the sixth century we know since St. Gregory the Great refers to it, and St. Benedict mentions it in his rule (Pierre Batiffol, History of the Roman Breviary, 107). This was particularly true of the homilies of Pope Leo I, very terse and peculiarly suited to liturgical purposes. As new feasts were added to the Office, the demand for homilies became greater and by the eighth century, the century of liturgical codification, collections of homilies began to appear (Batiffol, op. cit.

The Trinity Homilies as well as the Cotton Vespasian Homilies in the Cotton library are cited as evidence of the twelfth-century appearance of devotional prose in dialects from the east of England, of which Vices and Virtues is representative. This eastern variety of devotional prose is, in general, marked by less ornate language. The Trinity Homilies share five sermons (and the Poema Morale) with the Lambeth Homilies. The language used is not to be pinned down to any particular period, since it preserves grammatical qualities (the indirect passive, in the terminology of Cynthia Allen) that were not necessarily still current in the thirteenth century, though their use suggests that the scribes deemed them intelligible for their readership.

Though the Vercelli book contains, in addition to the homilies, six items written in verse, there seems to be little evidence of an overarching thought structure behind the arrangement of the items within the manuscript. The six verse items, rather than being separated from the prose homilies, are interspersed throughout, demonstrating little intentional differentiation between the prose and verse items of the manuscript. In keeping with the tradition of most Old English vernacular homilies, very little of the material within the Vercelli homilies appears to be original; the vast majority was most likely compiled by the Vercelli scribe from a single library over an extended period of time (Scragg, 1998). Many of the homilies, moreover, were translated very awkwardly into Old English from the original Latin, offering, in some cases, some difficult sections wherein the Old English seems to be based around flawed Latin translation.

Cambridge, Corpus Christi College, MS 303 (CCCC 303) is a twelfth-century English manuscript in the library of Corpus Christi College, Cambridge. The codex consists mostly of homilies, most of which derive from Ælfric of Eynshams Catholic Homilies. The manuscript is especially notable since it contains part of Ælfric's Judith.

The Lambeth Homilies are a collection of homilies found in a manuscript (MS Lambeth 487) in Lambeth Palace Library, London. The collection contains seventeen sermons and is notable for being one of the latest examples of Old English, written as it was c. 1200, well into the period of Middle English.

Milton McC. Gatch, 'The Unknowable Audience of the Blickling Homilies', Anglo-Saxon England, 18 (1989), 99-115 (at 115); .

The Books of Homilies (1547, 1562, and 1571) are two books of thirty-three sermons developing the reformed doctrines of the Church of England in greater depth and detail than in the Thirty-Nine Articles of Religion. The title of the collection is Certain Sermons or Homilies Appointed to Be Read in Churches.

The first German translation of this kind was due to Ottfried of Weißenburg. Collections of the homilies of the Greek and Latin Church Fathers will be found in Migne's "Patrology". An account of the editions of their works, homilies included, is in Otto Bardenhewer's Patrology (tr. Thomas J. Shahan, St. Louis, 1908).

A critical edition of his translation of Chrysostom's Homily 9 on Matthew has been published by Emilio Bonfiglio.E. Bonfiglio, "Anianus Celedensis, Translator of John Chrysostom's Homilies on Matthew: A Pelagian Interpretation?" in: Papers from the First and Second Postgraduate Forums in Byzantine Studies: Sailing to Byzantium, edited by S. Neocleous (Newcastle: Cambridge Scholars Publishing, 2009), pp. 77-104. A digital transcription of Anianus' prefatory letter to his Latin translations of Chrysostom's homilies 1-25 on Matthew and the first eight homilies from PG 58, 975–1058, as well as Chrysostom's homilies De laudibus sancti Pauli apostoli from PG 50, 473–514, are provided online among the Auxiliary Resources on The Electronic Manipulus florum Project website, which also provides a digital transcription of Anianus' Latin translations of Chrysostom's homilies 1-25 on Matthew and his prefatory letter from the 1503 Venice editio princeps. Note that the versions in Migne's edition of De laudibus Pauli in PL 50 and the 1503 Venice edition are significantly different.

Walker wrote a dedicatory epistle to Certaine Godlie Homilies or Sermons, translated by Robert Norton from Rodolph Gualter, London, 1573.

It also contains one leaf from Cyril's Homilies, and two others later. According to Scrivener it is a beautiful copy.

Elaine Treharne in Old and Middle English: An Anthology suggests: "Although the examples are diverse, and no apparent chronological or formal arrangement can be discerned, the texts suggest the compiler was someone in a monastic setting who wished to illustrate his personal interest in penitential and eschatological themes and to glorify the ascetic way of life. The homilies represent part of the anonymous tradition of religious prose writing in Anglo Saxon England". In his book The Vercelli Homilies, Donald Scragg claims that because of the poetry, the Vercelli Book "is in no sense a homiliary". He argues that most of the homilies in the Vercelli Book are sermons with general themes, while two of the homilies describe lives of the saints (XVII and XXIII).

183 It was probably during the earlier years of his episcopate that Philoxenus composed his thirteen homilies on the Christian life.

The homilies also provide the first occurrence of a number of new words derived from Old French, including chemise and ' ("chasten").

The Byzantine emperor Nicephorus III receives a book of homilies from John Chrysostom; the Archangel Michael stands on his left (11th-century illuminated manuscript). The best known of his many homilies is an extremely brief one, the Paschal Homily (Hieratikon), which is read at the first service of Pascha (Easter), the midnight Orthros (Matins), in the Eastern Orthodox Church.

In fact, the few Latin quotations that appear throughout the homilies suggest that the Vercelli scribe had no training whatsoever in the language.

Few writings of the Ebionites have survived and they are in uncertain form. The Recognitions of Clement and the Clementine Homilies, two third century Christian works, are regarded by general scholarly consensus as largely or entirely Jewish Christian in origin and reflect Jewish Christian beliefs. The exact relationship between the Ebionites and these writings is debated, but Epiphanius's description of some Ebionites in Panarion 30 bears a striking similarity to the ideas in the Recognitions and Homilies. Scholar Glenn Alan Koch speculates that Epiphanius likely relied upon a version of the Homilies as a source document.

In the early Christian church, this same concept was used to describe role of the bishop, who was responsible for seeing to it that the catechumens were properly prepared for baptism. Mystagogical homilies, or homilies that dealt with the Church's sacraments, were given to those in the last stages of preparation for full Church membership. Sometimes these mystagogical instructions were not given until after the catechumen had been baptized. The most famous of these mystagogical works are the "Mystagogical Homilies" of St. Cyril of Jerusalem, and the work, "On the Mysteries" by St. Ambrose of Milan.

The Vercelli homilies are a collection of twenty-three prose entries within the Vercelli book and exist as an important example of Old English prose structure, owing to the predominance of poetry within the pool of extant Old English literature. In keeping with the origins of the Vercelli manuscript in general, little is known about the exact authorship of the Vercelli homilies. It is widely believed that the individual homilies were gathered from several authors and copied by one scribe into the manuscript at random. The compilation of the Vercelli book is typically placed within the late tenth century AD.

The Trinity Homilies are a collection of 36 homilies found in MS Trinity 335 (B.14.52), held in Trinity College, Cambridge. Produced probably early in the thirteenth century in the Early Middle English period, the collection is of great linguistic importance in establishing the development of the English language, since it preserves a number of Old English forms and gives evidence of the literary influence of Latin and Anglo-Norman as well as of the vernacular used in sermons for lay audiences. The same manuscript, like that of the Lambeth Homilies, also preserves a version of the Poema Morale.

It contains the following homilies: On the Prodigal Son, On Lent, On the Human Nature of our Lord, Three discourses on the Contest of our Lord with Satan. All these homilies follow one another in correct original order, without any lacunae. The older text is of a Latin grammar treatise on folios 1-8, 10-13. It is written in minuscule letters.

He wrote 250 homilies, however only some of them were printed. He was awarded Order of Saint Sava and Order of Miloš the Great.

Bruno also wrote on the lives of Pope Leo IX and Pietro di Anagni. There are 145 homilies of his that are still preserved.

Little is known about the origin of the homilies or their intended audience. In the assessment of D. G. Scragg, the manuscript :is in origin a collection, put together, perhaps over a period of time, from a number of sources ... the scribes took care to put together a book which followed a preconceived design, following the chronology of the church year, and they perhaps took individual items from different sources, rather than blocks of items. There is little overlap with the homilies of the Vercelli Book, from south-eastern England, suggesting that the Blickling Homilies were gathered in a different regional and intellectual milieu; the language of the Homilies suggests a Mercian origin'. The collection does have some overlaps with another homily collection, MS Cambridge, Corpus Christi College 198, whose origins are also poorly understood,D.

Chelidze, Edisher. The Two Georgian Translations of the Homilies of St. Gregory Nazianzen, p. 507, in Livingstone, Elizabeth A. (ed., 1997), Studia Patristica vol. XXXIII.

47 Age of the Antichrist was a popular theme in Wulfstan's homilies, which also include the issues of death and Judgment Day. Six homilies that illustrate this theme include: Secundum Matheum, Secundum Lucam, De Anticristo, De Temporibus Antichrist, Secundum Marcum and "De Falsis Deis". De Antichristo was the "first full development of the Antichrist theme", and Wulfstan addressed it to the clergy.Gatch Preaching and Theology p.

Beginning with section 15, Exodus Rabbah contains homilies and homiletical fragments to the first verses of the Scripture sections. Many of the homilies are taken from the Tanḥumas, though sections 15, 16-19, 20, 30, and others show that the author had access also to homilies in many other sources. In the printed editions the text is sometimes abbreviated and the reader referred to such collections, as well as to the Pesikta Rabbati; in section 39 the entire exposition of the Pesikta Rabbati lesson Ki Tissa (Exodus 30:11) has been eliminated in this fashion. Such references and abbreviations were doubtless made by later copyists.

Midrash Tanhuma () is the name given to three different collections of Pentateuch aggadot; two are extant, while the third is known only through citations. These midrashim, although bearing the name of R. Tanḥuma, must not be regarded as having been written or edited by him. They were so named merely because they consist partly of homilies originating with him (this being indicated by the introductory formula "Thus began R. Tanḥuma" or "Thus preached R. Tanḥuma") and partly of homilies by aggadic teachers who followed the style of R. Tanḥuma. It is possible that R. Tanḥuma himself preserved his homilies, and that his collection was used by the editors of the midrash.

Archbishop Felix of Ravenna in the early eighth century collected and preserved 176 of his homilies. Various authors edited and translated these works into numerous languages.

The name Devarim Rabbah is given to the Midrash on Deuteronomy in Codex Munich, No. 229. This contains for the first pericope (Devarim) four entirely different homilies, which have only a few points of similarity to the modern Devarim Rabbah, but which are likewise composed according to the Tanhuma form, and are on the same Scriptural sections as the homilies in Devarim Rabbah (on Deuteronomy 1:1, 1:10, 2:2, 2:31). The second and third pericopes have also halakhic exordiums closing with the words, מנין ממה שקרינו בענין..., in which, however, the question is put without any formula. The Munich manuscript agrees with Devarim Rabbah in the pericopes Ekev to Nitzavim, but has additions to the latter; the remaining pericopes are lacking. Another manuscript Midrash, which was in the possession of A. Epstein circa 1900, contains not only the same homilies as Codex Munich for the pericope Devarim, but also has similar homilies for the pericope Va'etchanan, which are entirely different from Devarim Rabbah and are on the sedarim Deuteronomy 3:23 (not 4:7), 4:25, 4:41, 6:4; all these four homilies have halakhic exordiums.

It contains Homilies of Chrysostomos to Matthew 13-14, and some iambic verses. The biblical text is surrounded by a catena. The commentary is of Theophylact's authorship.

Nevertheless, Seymour and Cranmer did plan to further the reformation of religion. In July, a Book of Homilies was published, from which all clergy were to preach from on Sundays. The homilies were explicitly Protestant in their content, condemning relics, images, rosary beads, holy water, palms, and other "papistical superstitions". It also directly contradicted the King's Book by teaching "we be justified by faith only, freely, and without works".

As an auxiliary bishop, even in retirement, he has the power to ordain candidates for the presbyterate and for the Diaconate, and to serve as a co-consecrator of a bishop. ;A Word From Bishop Hermann “There’s nothing I love more than evangelization, especially through homilies during weekday and Sunday Masses. In preparing for the homilies, I reflect on how the Scriptures are calling me to change my life.

Martin Bucer, who had corresponded with Cranmer for many years, was forced to take refuge in England. Under the regency of Seymour, the reformers were now part of the establishment. A royal visitation of the provinces took place in August 1547 and each parish that was visited was instructed to obtain a copy of the Homilies. This book consisted of twelve homilies of which four were written by Cranmer.

Since then critical editions of the Bible, theological works, homilies and letters have been published. The edition is ongoing. Editors were René Graffin, (d. 1941); François Nau (d.

Antony () was the metropolitan bishop of Larissa in 1340–62. In 1359–62, he also served as katholikos krites ton Rhomaion. He was the author of several homilies.

St. Macarius the Great standing next to a Cherub. Fifty Spiritual Homilies were ascribed to Macarius a few generations after his death, and these texts had a widespread and considerable influence on Eastern monasticism and Protestant pietism.Frances Young, From Nicaea to Chalcedon, (2nd edn, 2010), p116 This was particularly in the context of the debate concerning the 'extraordinary giftings' of the Holy Spirit in the post- apostolic age, since the Macarian Homilies could serve as evidence in favour of a post-apostolic attestation of 'miraculous' Pneumatic giftings to include healings, visions, exorcisms, etc. The Macarian Homilies have thus influenced Pietist groups ranging from the Spiritual Franciscans (West) to Eastern Orthodox monastic practice to John Wesley to modern charismatic Christianity.

Glagolita Clozianus The Glagolita Clozianus is a 14-folio Glagolitic Old Church Slavonic canon miscellany, written in the eleventh century. What remained of an originally very large codex, having probably 552 folios (1104 pages), are 14 folios containing five homilies. Two of the homilies are complete; one by John Chrysostom and one by Athanasius of Alexandria, and three of them are fragments, one by John Chrysostom, one by Epiphanius of Salamis and one that is usually attributed to Methodius. Four of those homilies are known from other Old Church Slavonic codices, the exception being the one usually attributed to St. Methodius, which is found only in Clo, and sometimes referred to as the Anonymous Homily.

They contain passages of great literary beauty. The lessons read at the third nocturn are patristic homilies on the Gospels, and together form a rough summary of theological instruction.

It contains Synaxarion and homilies of Church Fathers. Text of lectionary is only on the folios 15-18, 409-410. According to Scrivener they are "fragments of little value".

Translations of homilies were frequently ordered by the Church,v. g. Second Council of Reims, 813; Third Council of Tours, 813--cf. Louis Thomassin, lxxxv, 510. and became common.

Nicene and Post-Nicene Fathers, Vol. XIIINicene and Post-Nicene Fathers, Vol. XIII: The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon.: 2 Timothy 3:1–7.

Theodore Erbe (editor) (1905). Mirk's Festial: a > Collection of Homilies, Kegan Paul et al., for the Early English Text > Society, p.159 accessed 15 December 2014 at Internet Archive.

The Sheiltot (שאלתות), also known as Sheiltot d’Rav Achai or Sheiltos, is a collection of homilies (at once learned and popular) on Jewish law and ethics, written by Aḥa.

Mai suggests that after the death of Cyril, there were two bishops at Alexandria, Dioscurus, the Monophysite leader, and Eusebius, the head of the Catholic party. The homilies cover a variety of subjects, and the author is one of the earliest patristic witnesses to the doctrine regarding the descent of Christ into Hell. A list of homilies with the complete text is given by Mai.Spicilegium Romanum IX They may also be found in Migne,P.

The Pseudo-Clementine Recognitions and Homilies tells how Dositheos, by spreading a false report of Simon Magus' death, succeeded in installing himself as head of his sect. Simon on coming back thought it better to dissemble, and, pretending friendship for Dositheus, accepted the second place. Soon, however, he began to hint to the thirty that Dositheus was not as well acquainted as he might be with the doctrines of the school.Clementine Homilies, ii. 23.

The Prologue from Ohrid was compiled by Saint Nikolai Velimirovic. Bishop Nikolai's work is a compilation of lives of saints, hymns, reflections, and homilies. It was originally written in Serbian.

Augustine Homilies on the Gospels Sermon XXVI. [LXXVI. Ben.] Again on Matt. xiv. 25: Of the Lord walking on the waves of the sea, and of Peter tottering. and Cyprian.

He wrote several Hymns, 760 homilies and the Syriac translation of Evagrius.St. Jacobus of Sarug, Bishop of Batnæ . Another Bishop was Abraham of Batnae NPNF2-08. Basil: Letters and Select Works.

Bethurum, Homily VIIIa (p. 169, ll. 8-10). For the relationship between the three pieces, see pp. 302-4. For the parallel passages in the vernacular homilies, see Homily VIIIb (p.

A more recent translation and edition by Richard J. Kelly was widely panned by scholars and critics upon publication.Book Review of Kelly's Blickling Homilies in Church History, Vol. 73Review of Kelly's Blickling Homilies in Medium Aevum, Spring 2006Review of Kelly's Blicking Homilies in Speculum, Vol 80, Issue 2 Another important manuscript formerly at Blickling Hall is the Blickling or Lothian Psalter, an 8th-century illuminated psalter with Old English glosses, now owned by the Pierpont Morgan Library, where it is MS M.776.Blickling Psalter Retrieved 12 October 2009 The entire collection at Blickling Hall is in the process of being cataloged and put online by John Gandy, who began the project in 2010 but does not expect to finish for several years.

The homilies contained in Midrash Tanḥuma A begin with the words "As the Scriptures say" or sometimes "As it is written." Then follow a verse (in most cases taken from the Hagiographa), its explanation, and a homily on the particular passage of the Pentateuch referred to. Several of the homilies on the first, third, and fourth books of the Pentateuch begin with brief halakhic dissertations bearing on the passages to which the homilies refer. The halakhic treatises consist of a question introduced with the words "Yelammedenu rabbenu" (May our teacher instruct us), and of a reply beginning with the phrase "Kak shanu rabbotenu" (Thus have our teachers instructed us); the replies are always taken from either a mishnah or a baraita.

Chrysostom's extant homiletical works are vast, including many hundreds of exegetical homilies on both the New Testament (especially the works of Saint Paul) and the Old Testament (particularly on Genesis). Among his extant exegetical works are sixty-seven homilies on Genesis, fifty-nine on the Psalms, ninety on the Gospel of Matthew, eighty-eight on the Gospel of John, and fifty-five on the Acts of the Apostles."John Chrysostom" profile, Catholic Encyclopaedia Online, newadvent.org; retrieved 20 March 2007.

The Homilies d'Organyà () constitute one of the oldest known literary documents (longer than a mere fragment) in the Catalan language. It is known for the antiquity of its language, between vulgar Latin and Catalan. Older texts in Catalan include a fragment of the Forum iudicum, the feudal oath of 1098, and the Greuges de Guitard Isarn of 1080–1091, also of Organyà origin,Josep Moran, J.A. Rabella. Els primers textos en català: textos anteriors a les Homilies d'Organyà.

They focused strongly upon the character of God and Justification by Faith and were fully published by 1547. The Second book of Homilies contained twenty-one sermons and was written mainly by Bishop John Jewel, and were fully published by 1571. These were more practical in their application and focused more on living the Christian life. The reading of the Homilies as part of the church service was supported by Article XXXV of the Thirty-Nine Articles.

He wrote homilies on the major Christian seasons such as Advent, Lent, or Easter, as well as on other subjects such as anniversaries of significant events. Both types of Bede's theological works circulated widely in the Middle Ages. Several of his biblical commentaries were incorporated into the Glossa Ordinaria, an 11th-century collection of biblical commentaries. Some of Bede's homilies were collected by Paul the Deacon, and they were used in that form in the Monastic Office.

In 1590 there were 22 clerics. There were two teachers, and the curriculum was extremely limited, grammar, catechism, Bible, patristic homilies, and works to develop the conscience.Vlietti, pp. 14 note 1; 22.

John urges his audience to visit the tomb of these martyrs.St. John Chrysostom, The Cult of the Saints (select homilies and letters), Wendy Mayer & Bronwen Neil, eds., St. Vladimir's Seminary Press (2006).

Warner or Garnier (fl. 1106), was an English writer of homilies, and a monk of Westminster. He was present at the translation of the relics of St. Withburga, 1106.Liber Eliensis, ed.

He also wrote a treatise against the Apollinarists, known only in brief fragments, and several homilies, two of which have reached us in their entirety. His memory is kept on 13 June.

She personalizes her homilies, stamping them with the authenticity of invention and self-discovery."Wright, Jeffrey Cyphers (December 7, 2010). "Review of Ada Limón’s Sharks in the Rivers. Retrieved June 13, 2017.

He also wrote homilies on various subjects, and a speech against usurers, printed with other works in Migne, Patrologia Graeca, c. i. A large number of his works is still extant in manuscript.

John's social and religious world was formed by the continuing and pervasive presence of paganism in the life of the city. One of his regular topics was the paganism in the culture of Constantinople, and in his homilies he thunders against popular pagan amusements: the theatre, horseraces, and the revelry surrounding holidays.Wilken, p. 30. In particular, he criticizes Christians for taking part in such activities: One of the recurring features of John's homilies is his emphasis on care for the needy.

Pesikta Rabbati has five entire piskot (sections) in common with PdRK — numbers 15 ("Ha-Hodesh"), 16 ("Korbani Lachmi"), 17 ("Vayechi ba-Hatzi"), 18 ("Omer"), 33 ("Aniyyah So'arah"), and the majority of No. 14 ("Para") — but otherwise it is very different from PdRK, being in every respect like the Tanhuma midrashim. In 1880 Friedmann edited a version of the Pesikta RabbatiPesikta Rabbati, M. Friedmann (ed), Vienna, 1880. which contains, in 47 numbers, about 51 homilies, part of which are combinations of smaller ones; seven or eight of these homilies belong to Hanukkah, and about seven each to Shavuot and Rosh Hashana, while the older PdRK contains one each for Hanukkah and Shavuot and two for Rosh Hashana. Pesikta Rabbati contains also homilies to Torah readings which are not paralleled in PdRK.

Despite certain limited reliance on Latin translations and quotations throughout the homilies, they remain an essential example of Old English prose writing. For the most part, the homilies appear in the late West Saxon dialect, but also incorporate several interesting departures from the form mandated by this dialect. To a certain extent, this may be attributable to the mechanical copying of the Vercelli scribe, but this seems to be an extremely limited possibility, given the breadth of differentiation. D.G. Scragg, the premier Vercelli scholar, follows unique instances of earlier or non-West Saxon spellings for words, and suggests that this may be due to the vast expanse of time from which the writings were pooled, and the fluid nature of Old English spellings (Scragg, The Vercelli homilies, 1992).

Animala is turned back into the animals she originally was via the transmutatron. The alien and human couples spout traditional homilies about different species working together in harmony, then go to retrieve the atmosphereum.

There are certain mannerisms found in Patience that Pearl does not have. For instance, both homilies clearly follow the same pattern: 1. statement of theme, 2. announcement of the text from the New Testament, 3.

Patrologia Latina vol. 94 includes a number of homiliae subdititiae "spurious homilies" attributed to Bede. The so-called Paenitentiale Bedae, a disciplinary work composed between c. 700 and 800, may have been authored by Bede.

It has various readings and personal notes in the margin of the codex written in Greek and Arabic. The text of Matthew is surrounded by a catena (largely derived from the homilies of John Chrysostom).

Such straightforward preaching helped Chrysostom to garner popular support. One incident that happened during his service in Antioch illustrates the influence of his homilies. When Chrysostom arrived in Antioch, Flavian, the bishop of the city, had to intervene with Emperor Theodosius I on behalf of citizens who had gone on a rampage mutilating statues of the Emperor and his family. During the weeks of Lent in 387, John preached more than twenty homilies in which he entreated the people to see the error of their ways.

During his first two years as a presbyter in Antioch (386–387), John denounced Jews and Judaizing Christians in a series of eight homilies delivered to Christians in his congregation who were taking part in Jewish festivals and other Jewish observances.See Wilken, p. xv, and also "John Chrysostom" in Encyclopaedia Judaica It is disputed whether the main target were specifically Judaizers or Jews in general. His homilies were expressed in the conventional manner, utilizing the uncompromising rhetorical form known as the psogos (Greek: blame, censure).

Gervase's surviving works are Editio super Malachiam de ordinis sacerdotalis instructione, which survives in two manuscripts, and a collection of homilies, which survive in one manuscript that is mostly complete. The Editio super Malachiam is a commentary on the biblical prophecies contained in the Book of Malachi attributed to Malachi. His homilies are sermons that he delivered on the second and third anniversaries of the martyrdom of Becket. These sermons were delivered at Chichester and compared Becket to two biblical figures – Phineas and Abel.

Saint Cyril of Jerusalem claimed the Jewish Patriarchs, or Nasi, were a low race. All these theological and polemical attacks combined in Saint John Chrysostom's six sermons delivered at Antioch. Chrysostom, an archbishop of Constantinople, (died 407 CE) is very negative in his treatment of Judaism, though much more hyperbolic in expression.Saint John Chrysostom: Eight Homilies Against the Jews While Saint Justin's Dialogue is a philosophical treatise, Saint Chrysostom's homilies Against the Jews are a more informal and rhetorically forceful set of sermons preached in church.

Shepardson, 92 In Greek the homilies are called Kata Ioudaiōn (Κατὰ Ἰουδαίων), which is translated as Adversus Judaeos in Latin and Against the Jews in English.Chrysostom, John. "Discourses Against Judaizing Christians", Fathers of the Church (vol.

Anianus (sometimes Annianus) of Celeda was deacon of the church at a place called Celeda in the early fifth century and a supporter of Pelagius. It is not known where Celeda was: candidates include Pannonia, Northern Italy, Campania, Syria, and Cyrenaica.Kate Cooper, "An(n)ianus of Celeda and the Latin Readers of John Chrysostom", Papers presented at the Eleventh International Conference on Patristic Studies, Oxford 1991 Google Books He translated two collections of homilies by John Chrysostom into Latin, including the first 25 of Chrysostom's 90 homilies on the Gospel of Matthew and seven homilies in praise of the apostle St. Paul. These translations were known to Augustine of Hippo, Pope Leo I, Cassiodorus, and Bede.W. Trent Foley, Arthur G. Holder, editors and translators, Bede: A Biblical Miscellany, Liverpool, 1999, , p. 134 Google Books A critical edition of Anianus' Letter to Orontius, which serves as the preface to his translations of Chrysostom's Homilies 1-25 on Matthew, has been published by Adolf Primmer.A. Primmer, "Die Originalfassung von Anianus' epistula ad Orontium" in Antidosis: Festschrift fuer Walther Kraus zum 70. Geburtstag, edited by R. Hanslik, A. Lesky, & H. Schwabl (Vienna, 1972), pp. 278-89.

First among these was the Iconoclastic Controversy which caused a schism between the Western and Eastern churches and ultimately the hostility of Rome to those parts of Christendom not under papal authority. The homilies also contain many historical spellings, based on the Vulgate and Septuagint, of Biblical names such as Noe for Noah and Esay for Isaiah. They also contain some interesting examples of archaic language, such as "mummish massing", meaning comical mime-show to characterise the Latin Mass, which the Homilies represent as if it were a sort of theatrical performance by the priest in which the people were simply spectators, rather than the people united with the priest in the worship of God. The Episcopal Church's version of the Articles endorses the _content_ of the Homilies, but says that it suspends the order for reading them until they can be updated.

Two versions of this romance have survived: one version is called the Clementine Homilies (H) , which consists of 20 books and exists in the original Greek; the other is called the Clementine Recognitions (R), for which the original Greek has been lost, but exists in a Latin translation made by Tyrannius Rufinus (died 410). Two later epitomes of the Homilies also exist, and there is a partial Syriac translation, which embraces the Recognitions (books 1–3), and the Homilies (books 10–14), preserved in two British Library manuscripts, one of which was written in the year 411. Some fragments of the Clementines are known in Arabic, Armenian and in Slavonic. Large portions of H and R are almost word for word the same, and larger portions also correspond in subject and more or less in treatment.

A new edition was prepared by Gregory Palamas (Jerusalem, 1860). The fact that various other individuals also bore the surname "Kerameus" has given rise to a controversy concerning the authorship of these homilies. Scorso, their first editor, supposed Theophanes Kerameus to have lived in the ninth century and to have been Bishop of Taormina in Sicily. Pierre Batiffol, in his work entitled "L'abbaye de Rossano" (Paris, 1891), XXXI, 36-56, held that part of the homilies were written by the Calabrian monk John Philagathos, a disciple of Abbot Bartholomaeus of Grottaferrata (d. c. 1050).

This 'Pneumatic' thrust in the Spiritual Homilies is often termed 'mystical' and as such is a spiritual mode of thought which has endeared him to Christian mystics of all ages, although, on the other hand, in his anthropology and soteriology he frequently approximates the standpoint of St. Augustine. Certain passages of his homilies assert the entire depravity of man, while others postulate free will, even after the fall of Adam, and presuppose a tendency toward virtue, or, in semi-Pelagian fashion, ascribe to man the power to attain a degree of readiness to receive salvation.

This copy was later included in the Bulgarian homilies from 1796. There are stories about Saint John of Rila, parables about Adam and Eve, the Birth of Christ, a short novel about the Russian tsar Peter the Great, all narrated simply and with love for Bulgaria. In his book he painted images of the Virgin and the Saints, as well a self- portrait. In the day, Puncho the priest taught the Mokresh children in the monastery school founded by him, and at night he was writing his homilies.

Dumville 1972, pp. 380. According to Dumville this liturgical drama seems to be one of the earliest known examples of this text, influenced by the text of the Descensus ad Infernos found in the Latin version of the extra New Testament Gospel of Nicodemus, as well as a now lost Latin pseudo- Augustinian homily that has survived in an Old English version found in the Blickling Homilies (Princeton, Princeton University Library, W.H. Schelde Collection, Blickling Homilies), and the Roman Psalter.Dumville 1972, pp. 374-386; Brown 1996, p. 145.

The story also appears in a briefer prose version in the Blickling Homilies (no. 19). A somewhat different treatment of the apostle is found in the prose Life by Ælfric of Eynsham, who relates Andrew's martyrdom in Achaia.

J. Quasten, Patrology Vol. 3, 164-165. In addition to the homilies, a number of letters have been ascribed to Macarius. Gennadius (De viris illustribus 10) recognizes only one genuine letter of Macarius, which is addressed to younger monks.

Marutha is known to have written extensively, and his works include an extensive commentary on the Gospels, several supplicatory prose hymns and festal homilies and a polemical treatise against the Church of the East. Marutha also wrote a liturgy.

Maximus, many of whose homilies are extant, died between 408 and 423.Savio, pp. 283-294, at p. 293. Semeria, pp. 24-26. Bishop Ursicinus (569-609) underwent captivity and loss of his property at the hands of the Franks.

The traditionally standard edition of the New Testament Apocrypha edited by Wilhelm Schneemelcher includes a translation and commentary of the Pseudo-Clementines by Johannes Irmscher and Georg Strecker.page 483 Strecker places the Homilies as 3rd Century, the Recognitions as 4th Century.

The man of sin is variously identified with Caligula, Nero,St. John Chrysostom, Homilies on II Thess., Nicene-Post Nicene FathersMan of Sin , Kurt Simmons the papacyAlbert Barnes, Notes on the New Testament, p. 1113 and the end times Antichrist.

Inside Chassidus. insidechassidus.org. Accessed April 1, 2014. The concept of a divine dwelling is attributed to a statement in Midrash Tanchuma, an Talmudic book of homilies, “God had a desire to have a home in the lower world.”Jacobson, Simon.

John Earle (Anglo-Saxon Literature, 1884) thinks he aimed at correcting the apocryphal, and to modern ideas superstitious, teaching of the earlier Blickling Homilies. The first series of forty homilies is devoted to plain and direct exposition of the chief events of the Christian year; the second deals more fully with church doctrine and history. Ælfric's teaching on the Eucharist in the Canons and in the Sermo de sacrificio in die pascae (ibid. ii.262 seq.) was appealed to by the Protestant Reformation writers as a proof that the early English church did not hold the Roman doctrine of transubstantiation.

Origen who lists the Gospel of the Twelve The Gospel of the Twelve (), possibly also referred to as the Gospel of the Apostles, is a lost gospel mentioned by Origen in Homilies on Luke as part of a list of heretical works. Schneemelcher's standard edition of the New Testament Apocrypha states that Jerome incorrectly identified the Gospel of the Twelve, which he referred to as the Gospel according to the Apostles, with the Gospel of the Hebrews (Dial. adv. Pelag. III 2), whereas Origen clearly distinguished between them (Homilies on Luke 1.1). Ambrose and Bede may have also made allusions to it.

7 50 of which are homilies.Óskarsdóttir, S. (2007) "Prose of Christian Instruction" in McTurk, R. ed. A Companion to Old Norse-Icelandic Literature and Culture Oxford: Blackwell Publishing pp. 338-53 For this reason it is better considered a homiletic hand-book rather than a homiliary. Further, the ‘homilies’ it contains, as with most Old Norse homilies, conform more closely to the definition of sermons. The other texts are wide-ranging and include excerpts from Stephanus saga, a translation of part of pseudo-Ambrose’s Acta Sancti Sebastiani, and a fragment of a text dealing with musical theory, amongst others.

On the other side of the Channel, in Anglo-Saxon England, sufflation is mentioned in Bishop Wulfstan's collection of Carolingian baptismal expositions, the Incipit de baptisma, and in the two vernacular (Old English) homilies based on it, the Quando volueris and the Sermo de baptismate. The Incipit de baptisma reads: "On his face let the sign of the cross be made by exsufflation, so that, the devil having been put to flight, entry for our Lord Christ might be prepared."In cuius … facie a sacerdote per exsufflationem signum crucis sit, ut effugeto diabolo, Cristo Domino nostro preparetur introitus. Wulfstan, Homilies, ed.

Bautch, Kelley Coblentz. A Study of the Geography of 1 Enoch 17-19: No One Has Seen What I Have Seen. BRILL. 2003.Ben Witherington III. Letters and Homilies for Hellenized Christians, Volume II: A Socio-Rhetorical Commentary on 1-2 Peter.

D. J. Stewart, p. 296 He is called 'homeliarius,' and dedicated a volume of homilies to his abbot, Gilbert Crispin. This work is lost. His writings have sometimes been confused with those of the celebrated Werner Rolewinck, who wrote in the fourteenth century.

For this reason, it is better considered a homiletic hand-book rather than a homiliary. Further, despite its name, the ‘homilies’ it contains are closer in character to the definition of sermons.Óskarsdóttir, Svanhildur (2007) "Prose of Christian Instruction" in McTurk, Rory, ed.

He was succeeded in the bishopric by his son Veranius, while his other son, Salonius, became Bishop of Geneva. Among Eucherius' other letters are his Institutiones ad Salonium addressed to his other son. Many homilies and other writings have been attributed to Eucherius.

She was keen on homilies and published books of these and a book of poetry. She died at her home in Highgate in 1915. Several of her portraits are in the National Portrait Gallery, London.Matilda Sharpe (1830-1915) National Portrait Gallery, 2014.

Edda Sæmundar Hinns Frôða: the Edda of Sæmund the Learned, from the old Norse or Icelandic, with a mythological index and an index of persons and places, issued in two parts (London). His other works include The Homilies of the Anglo-Saxon Church (1844).

Books 6-8 (on winemaking) of the Geoponica;Francesco Buonamici, "Liber de vindemiis a Domino Burgundione Pisano de Graeco in Latinum fideliter translatus" in Annali delle Università Toscane vol. 28 (1908), memoria 3, pp. 1-29 and homilies on Matthew and John by John Chrysostom.

He is an investor at Café Gratitude, a vegan restaurant in Los Angeles, and named his 2011 tour Gratitude Café in its honor.Deborah Schoeneman, "Power Lunch With a Side of Homilies," New York Times, July 20, 2011. His hobbies include surfing, yoga and photography.

He remained archbishop of York until his death. It was perhaps while he was Bishop of London that he first became well known as a writer of sermons, or homilies, perhaps specifically on the topic of Antichrist.Whitelock, ed., Sermo Lupi ad Anglos, pp. 12-13.

Aharon of Zhitomir was a disciple of Dov Ber of Mezeritch and a representative of the sect of the Ḥasidim: born about 1750; died about 1820. He wrote Kabbalistic homilies on the Pentateuch under the title "Toledot Aharon" (The Generations of Aaron), Berditchev, 1817.

The intellect dwells in the 'depths of the soul'; it constitutes the innermost aspect of the heart (St Diadochos, 79, 88: in our translation, vol. i, pp.. 280, 287). The intellect is the organ of contemplation (q.v.), the 'eye of the heart' (Makarian Homilies).

A memorial volume was issued containing the posthumous publication of his edition of the homilies of Asterius of Amasea, together with a short biography of Philip, a selection of Latin poems that he had written, and Latin poems written in his memory by his friends.

One of the purposes of these homilies was to prevent Christians from participating in Jewish customs, and thus prevent the perceived erosion of Chrysostom's flock. In his homilies, John criticized those "Judaizing Christians", who were participating in Jewish festivals and taking part in other Jewish observances, such as the shabbat, submitted to circumcision and made pilgrimage to Jewish holy places.Wilken, p. xv. There had been a revival of Jewish faith and tolerance in Antioch in 361, so Chrysostom's followers and the greater Christian community were in contact with Jews frequently, and Chrysostom was concerned that this interaction would draw Christians away from their faith identity.

110 As he was still an infant when his father died in 364, he was overlooked for the succession, and Valentinian I was elected instead. It is possible that Varronianus was the young man referred to by John Chrysostom in two of his letters and homilies ("Homilies on Philippians" and "Letter to a Young Widow"). If so, it appears that Varronianus was still alive in AD 380, but was living in fear of his life, due to his imperial descent. At some point, he had one of his eyes removed, probably in an attempt to prevent him from making a claim to the throne.

Volumes of homilies, processioners, antiphoner and legend-book were bought in 1556, the vestry with its three priests' chambers (which since 1475 had been rented) was finally purchased, and a dial was set up under an external suspended frame.Simpson, 'Parish of St Peter', pp. 252, 267.

Some of his alleged homilies are in dispute as to his authorship. In several writings, Cyril focuses on the love of Jesus to his mother. On the Cross, he overcomes his pain and thinks of his mother. At the wedding in Cana, he bows to her wishes.

The Legenda was intended to inspire extemporized homilies and sermons appropriate to the saint of the day.Timothy R. Tangherlini, "'It Happened Not Too Far from Here...': A Survey of Legend Theory and Characterization" Western Folklore 49.4 (October 1990:371–390). A condensed survey with extensive bibliography.

Bishops, Priors and Deans of Durham During his time as Dean he was responsible for removing ornamentation from Durham Cathedral.Durham Cathedral He was somewhat isolated. In exile, he was at Zurich, Frankfurt and Strasburg. He wrote additional material for a book of homilies by Jean Calvin (1553).

The concept of a divine dwelling is attributed to a statement in Midrash Tanchuma, an Talmudic book of homilies, “God had a desire to have a home in the lower world.”Jacobson, Simon. Yom Tov Shel Rosh Hashanah - Tof Reish Samech Vov Meaningful Life Center. Accessed April 1, 2014.

This volume is now housed in the Firestone Library at Princeton University (MS. 71, s.x/xi) and privately owned by the Scheide family who reside in New Jersey. The Blickling homilies were first edited and translated in the 19th century by Richard Morris, whose work is still considered definitive.

Translation from B. J. Bruce, Origen: Homilies on Joshua (FOC > 105; Washington: Catholic University of America Press, 2002) 74–5 The list does not specify Revelation, but Origen elsewhere expresses confidence in the canonicty of Revelation. The list also does not specify the number of Johannine epistles as three.

Various authors wrote further epistles and the Apocalypse of John.Harris, pp. 263–268. In the one-hundred-year period extending roughly from AD 50 to 150 a number of documents began to circulate among the churches. Also included were epistles, gospels, acts, apocalypses, homilies, and collections of teachings.

He also wrote Hadrat Eliyahu (1786), ten homilies on Talmudic subjects, Nibḥar me-Ḥaruẓ, a compendium of Joseph Albo's Iḳḳarim in the form of dialogues, and edited She' elot u-Teshubot Geone Batra'e (1795), a collection of responsa of Yom-Tov Lipmann Heller, Joel Sirkes, Joshua Falk, and others.

There are also various differences between these two Pesiktot in regard to the Torah readings for holidays and for the Sabbaths of mourning and of comforting. The works are entirely different in content, with the exception of the above-mentioned Nos. 15-18, the part of No. 14, and some few minor parallels. PdRK contains no halakhic exordiums or proems by R. Tanhuma. But in the Pesikta Rabbati there are 28 homilies with such exordiums having the formula "Yelammedenu Rabbenu," followed by proems with the statement "kach patach R. Tanhuma"; while two homilies (Nos. 38 and 45, the first of which is probably defective) have the Yelammedenu but lack proems with "kach patach".

Prayer book of 1559, which included the Thirty-Nine Articles – a prescription for formal worship rejected by Puritans. Title page of the 1683 reprinted edition of the Elizabethan Book of Homilies, another touchstone of conformity in the 17th century. Morton asserted that his comparative leniency towards Puritans had cost him the large and wealthy Diocese of Lincoln but he was translated to Lichfield in 1619. He lost the lucrative Stockport rectory by cession.CCEd Record ID: 87780 His successor at Chester, John Bridgeman was initially fairly lenient, although the churchwardens of Blackley were ordered in 1622 to provide copies of the Book of Homilies and the Thirty-Nine Articles and warned not to allow unlicensed preachers into the pulpit.

Of the excellence of his style and of his practical religious zeal we are able to judge from the thirteen homilies on the Christian life and character which have been edited and translated by E. A. Wallis Budge (London, 1894). In these he holds aloof for the most part from theological controversy, and treats in an admirable tone and spirit the themes of faith, simplicity, the fear of God, poverty, greed, abstinence and unchastity. His affinity with his earlier countryman Aphraates is manifest both in his choice of subjects and his manner of treatment. As his quotations from Scripture appear to be made from the Peshitta, he probably wrote the homilies before he embarked upon the Philoxenian version.

Recently uncovered Jewish mystical texts also evidence a deep affinity with the rabbinic merkabah homilies. The merkabah homilies eventually consisted of detailed descriptions of multiple layered heavens (usually Seven Heavens), often guarded over by angels, and encircled by flames and lightning. The highest heaven contains seven palaces (hekhalot), and in the innermost palace resides a supreme divine image (God's Glory or an angelic image) seated on a throne, surrounded by awesome hosts who sing God's praise. When these images were combined with an actual mystical experiential motif of individual ascent (paradoxically called "descent" in most texts, Yordei Merkabah, "descenders of the chariot", perhaps describing inward contemplation) and union is not precisely known.

Homiletics means the art of preaching. Homiletics comprises the study of the composition and delivery of a sermon or other religious discourse. It includes all forms of preaching: sermons, homilies and catechetical instruction. It may be further defined as the study of the analysis, classification, preparation, composition and delivery of sermons.

These may hark back to older forms of the language, for other writings in the sixteenth century show the language to have been undergoing substantial changes which brought it into its latest surviving form (Late or Modern Cornish). These writings include John Tregear's translation of Bishop Bonner's 'Homilies' c. 1556.

Aphrahat's works are collectively called the Demonstrations, from the identical first word in each of their titles (, taḥwîṯâ). They are sometimes also known as "the homilies". There are twenty-three Demonstrations in all. Each work deals with a different item of faith or practice, and is a pastoral homily or exposition.

Pesikta Rabbati (Hebrew: פסיקתא רבתי P'siqta Rabbita, "Great Sections") is a collection of aggadic midrash (homilies) on the Pentateuchal and prophetic readings, the special Sabbaths, and so on. It was composed around 845 CE and probably called "rabbati" (the larger) to distinguish it from the earlier Pesikta de-Rav Kahana (PdRK).

Some of the homilies have more than one proem by R. Tanhuma. The piskot taken from PdRK have of course no Yelammedenu or Tanḥuma proems; the first part of piskah No. 14, which does not belong to PdRK, has at the beginning two halakhic introductions and one proem of R. Tanhuma.

Proceedings of the Seventh International Congress of Coptic Studies Leiden 2000 (Peeters, 2004), vol. 2, p. 972. From the 4th to 7th centuries, original works—including homilies, saints' lives, monastic rules, letters, and exhortations—were composed in Coptic, primarily in the Sahidic dialect.Mikhail, "An Historical Definition for the 'Coptic Period'," p.

The Aelfric Society (Ælfric Society) was a text publication society founded in London (England), and active from 1842 to 1856,"Aelfric Society", Probert Encyclopedia, 2010, web: PE-Aelfric . which published the Homilies of Ælfric of Eynsham (perhaps Archbishop of Canterbury, during 996-1006)"Aelfric (c.955-1020)", Medievalchurch.org.uk, web: MC-Aelfric.

He is especially famous for his metrical homilies in the dodecasyllabic verse of which, says Bar Hebraeus, he composed over eight hundred known to us. Only a selection of them have been published in modern translations, e.g. on Simeon Stylites,Assemani, "Acta Martyrum", Il. 230 sqq. on virginity, fornication, etc.

Farley's journalistic work was collected in two volumes in the late 1840s, and she also published a children's novel called Happy Nights at Hazel Nook in 1852. Additionally, she published Shells from the Strand of the Sea of Genius, a book of homilies, and edited her father's book on theology.

The codex contains the text of the Gospel of John, with a commentary, on 181 paper leaves (size ). The text is written in two columns per page, 32 lines per page. The commentary is of John Chrysostom. It was written by two scribes, one hand wrote Homilies, another biblical text.

Isaac of Antioch (451–452), one of the stars of Syriac literature, is the reputed author of a large number of metrical homilies (The fullest list, by Gustav Bickell, contains 191 which are extant in MSS), many of which are distinguished by an originality and acumen rare among Syriac writers.

A focus of Wilhelm Joseph Oomens was the idea of wondering (in the tradition of Aristotle and Fathers of the church). The importance of this he accentuated in a multiplicity of homilies and unpublished writings). For him, he function of painting derived from his confidence in the importance of wondering and reverence.

The see is again mentioned in the 10th century in a Greek Notitia episcopatuum of the Patriarchate of Antioch (Vailhé, in "Échos d'Orient", X, 94). Le Quien (ibid., 1329 and 1513) mentions two Jacobite bishops: Scalita, author of a hymn and of homilies, and Theodosius (1035). About a dozen others are known.

The two lowest-scoring contestants at the end of the regular season were eliminated and the remaining ten contestants went on to compete in the Mr. Romance Pageant to select the winner. Fabio delivered show- ending homilies on the lesson of each episode. At the pageant, Randy Richwood was crowned Mr. Romance.

Smaragdus of Saint-Mihiel ( 760 – c. 840) was a Benedictine monk of Saint Mihiel Abbey, near Verdun. He was a significant writer of homilies, and on the Rule of St Benedict. The New Cambridge Bibliography of English Literature allows the possibility that Smaragdus was "perhaps Irish" but gives no further information for this.

He wrote: Keneset Yeḥezḳel, responsa, Altona, 1732; Tefillot le-Yarẓait, prayers and rituals for Jahrzeit, ib. 1727; Ẓawwa'at R. Yeḥezḳel, his will, Amsterdam, 1750; Mayim [Mi-Yam?] Yeḥezḳel, homilies on the Pentateuch, Porick, 1786; and Leḥem Yeḥezḳl, Talmudic novellæ (mentioned in his preface to Keneset Yeḥezḳel, but never published). According to Steinschneider (Cat.

Three different theories regarding Elijah's origin are presented in the Aggadah literature: (1) he belonged to the tribe of Gad,Midrash Genensis Rabbah lxxi. (2) he was a Benjamite from Jerusalem, identical with the Elijah mentioned in , and (3) he was a priest. Many Christian Church fathers alsoAphraates, "Homilies," ed. Wright, p.

Alt URL The sermons are written in one hand, by the scribe who also wrote the unfinished part of the Poema Morale, which breaks off on f.65a; a different scribe started the devotional poem on f.65b. It shares five sermons (and the Poema Morale) with the Trinity Homilies. Sermon no.

The origins of the epistle remain unclear, however, it contains strong features of encratism.Cornelia B. Horn, "The Pseudo-Clementine Homilies and the Challenges of the Conversion of Families," Lectio Difficilior (2/2007), accessed November 15, 2011. It may have connections with the Priscillianist movement in fifth century Spain.E. Hennecke, New Testament Apocrypha, ed.

Pagan idols were replaced with Christian substitutes such as “Christ”, saints or the disciples and any mention of the original pagan gods were eradicated. The clergy viewed the pagan practise of charms as demonic. Aelfric's collection of Old English homilies and saints' lives found in MS li.1.33 in the Cambridge University Library.

6 that the texts, which took approximately eight years to translate, would be used in his diocese and the neighboring Archdiocese of Tuxtla Gutierrez. Mass has been celebrated in the diocese in recent years with the assistance of translators -- except during homilies -- Bishop Arizmendi said in an article in the newspaper La Jornada.

Jerome, earlier a friend of Rufinus, fell out with him and wrote at least three works opposing his opinions and condemning his translations as flawed. For instance, Jerome prepared a (now lost) translation of Origen's De principiis to replace Rufinus' translation, which Jerome said was too free. The other translations of Rufinus are # the Instituta Monachorum and some of the Homilies of Basil of Caesarea # the Apology of Pamphilus, referred to above # Origen's Principia # Origen's Homilies (Gen. Lev. Num. Josh. Kings, also Cant, and Rom.) # Opuscula of Gregory of Nazianzus # the Sententiae of Sixtus, an unknown Greek philosopher # the Sententiae of Evagrius # the Clementine Recognitions (the only form in which that work is now extant) # the Canon Paschalis of Anatolius Alexandrinus.

Christian teachings have differed, however, as to where to draw the line between ritual and moral regulations.Watts (2013), pp. 77–86 In Homilies on Leviticus Origen expounds on the qualities of priests: to be perfect in everything, strict, wise and to examine themselves individually, forgive sins, and convert sinners (by words and by doctrine).

Priscilla Throop (Rochester, Vermont: Healing Arts Press, 1998) an invented language called the Lingua ignota ("unknown language");Higley, Sarah L. Hildegard of Bingen's Unknown Language: An Edition, Translation, and Discussion (New York: Palgrave Macmillan, 2007). and various minor works, including a gospel commentary and two works of hagiography.Hildegard of Bingen. Homilies on the Gospels. Trans.

Ishoʿyahb II is included in the list of Syriac authors compiled by the fourteenth-century Nestorian writer ʿAbdishoʿ of Nisibis. According to ʿAbdishoʿ, his principal writings were a commentary on the Psalms and a number of letters, histories, and homilies. A hymn of his has survived in a Nestorian psalter (MS BM Add. 14675).

His voice was described as "sonorous and metallic, truly remarkable." His language was hailed as sound and composed, clearly expressing whatever idea he wanted to carry. He was equally at home in sermon, homilies, lecture and extemporaneous speaking. Although he spoke widely, he wrote little and most of his preserved speeches were written down by others.

He composed a treatise entitled De revelationibus et prophetiis, two copies of which are mentioned by Nicholas Antonio. The work of another Amadeus, Homilies on the Blessed Virgin, has been erroneously attributed to him. His Apocalypsis nova is a dialogue with the Archangel Gabriel about Christian doctrines, which, in some parts, is a commentary on the Book of Revelation.

Several homilies previously attributed to Saint Jacob by Gennadius of Massilia and others are now understood to be the work of Saint Aphraates. The misidentification arose from Aphraates' assumption of the name Jacob upon becoming bishop.Albert (1907) Letters and canons, as well as other works, formerly attributed to the saint are known to be written in a later period.

In 1782 Bayley published a Hebrew grammar, An Entrance into the Sacred Tongue. A second edition was issued after his death. He wrote notes and a preface to an edition of the Homilies of the church, published at Manchester in 1811. His other published writings were sermons and pamphlets, one being on the Swedenborgian Doctrine of the Trinity (1785).

Prevost, retiring by nature, was a consistent supporter of the Oxford movement, and contributed to Tracts for the Times. He translated the Homilies of John Chrysostom on the Gospel of Matthew for the Library of the Fathers Oxford, 1843, 3 vols. He edited the Autobiography of Isaac Williams, London, 1892, and printed his archidiaconal charges and some sermons.

And in the Third Council of Tours (can. xvii), in the same year, bishops were ordered to make a translation of the homilies of the Fathers into the rustic Roman tongue, or theodesque—the rustic Roman tongue being a species of corrupt Latin, or patois, understood by the uneducated (Thomassin, "De Benef.", II, l. III, c.

"Calvin, John. "A Sermon of M. Iohn Caluine upon the Epistle of Saint Paul, to Titus. The majority of Protestant churches upheld the traditional position,Chrysostom, John. The homilies: Of S. John Chrysostom, archbishop of Constantinople, on the first epistle of St. Paul the apostle to the Corinthians (Library of Fathers of the holy Catholic church).

Gibbon and others have followed this interpretation. Tillemont assumed that Varronianus was eventually executed but there is no ancient or medieval text supporting the notion.John Chrysostom, "Homilies on Philippians.", 19th century translation, edited by Philip Schaff (1819 - 1913) The reference to the fate of Charito comes from the "Letter to a Young Widow" by John Chrysostom, written c. 380.

Clement of Alexandria (ca 150 AD – ca 215 AD) accepts Enoch as Scripture and writes that both Daniel and Enoch taught the same thing regarding the blessing of the faithful (Eclogue 2.1) and that the fallen angels were the source of the black arts (53.4). See also Clement's Homilies XI–XVI for great detail used from Enoch.

G. Scragg, 'The Homilies of the Blickling Manuscript', in Learning and Literature in Anglo-Saxon England: Studies Presented to Peter Clemoes on the Occasion of his Sixty-Fifth Birthday, ed. by Michael Lapidge and Helmut Gneuss (Cambridge: Cambridge University Press, 1985), pp. 299-316 (at pp. 315-16). but which are likely to have been in the West Midlands.

The Antichrist has been equated with the "man of lawlessness" or "lawless one" of 2 Thessalonians 2:3, though commentaries on the identity of the "man of lawlessness" greatly vary. The "man of lawlessness" has been identified with Caligula, Nero,St. John Chrysostom, Homilies on II Thess., Nicene-Post Nicene Fathers and the end times Antichrist.

The oldest Coptic writings date to the pre-Christian era (Old Coptic), though Coptic literature consists mostly of texts written by prominent saints of the Coptic Church such as Anthony the Great, Pachomius the Great and Shenoute. Shenoute helped fully standardise the Coptic language through his many sermons, treatises and homilies, which formed the basis of early Coptic literature.

CCCC 201 is a substantial 3-volume set of manuscripts, with 96 constituent pieces of writing, in various 'hands' (different people's handwriting). Mostly written in Old English, it begins with Homilies of St Wolfstan.A Descriptive Catalogue of the Manuscripts in the Library of Corpus Christi College, M R James, 1912, Cambridge University Press, vol 1, Nos 1-250.

Rabanus Maurus, another pupil of Alcuin, and Eric of Auxerre compiled each a collection of homilies. All these wrote in Latin. Perhaps the most famous homiliarium is that of Paul Warnefrid, better known as Paul the Deacon, a monk of Monte Cassino. It was made by order of Charlemagne, and has been greatly misrepresented in recent times.

The original codex contained lessons from the Gospel of John, Matthew, and Luke (Evangelistarium), on 213 parchment leaves. The leaves are measured (). It contains also the Synaxarion (folios 190-212v), Homilies of John Chrysostom to Genesis (folios 213r-v). The text is written in Greek minuscule letters, in one column per page, 18 lines per page.

Of Salvian's writings there are still extant two treatises, entitled respectively De gubernatione Dei (more correctly De praesenti judicio) and Ad ecclesiam, and a series of nine letters. Several works mentioned by Gennadius, notably a poem "in morem Graecorum" on the six days of creation (hexaemeron), and certain homilies composed for bishops, are now lost (Genn. 67).

He included some lives of the saints in the Catholic Homilies, as well as a cycle of saints' lives to be used in sermons. Ælfric also wrote an Old English work on time-reckoning, and pastoral letters. In the same category as Ælfric, and a contemporary, was Wulfstan II, archbishop of York. His sermons were highly stylistic.

98 He died 11 May 1137. The name Elmer is evidently a corruption of the old English name Æthelmær. Leland saw two works by him, a book of homilies and a treatise, ‘De exercitiis spiritualis vitæ.’ The report on the Cottonian Library has under Otho A. xii. ‘Ælmeri monachi ecclesiæ Christi Cantuariensis epistolæ, in quibus tractat de munditia cordis, . . .

Pope Julian (Yulianus) of Alexandria was the 11th Pope and Patriarch of Alexandria. Julian was known as a wise priest, studying the Bible and "walking in the path of chastity and religion and tranquillity". A synod of bishops, together with the laity, in the city of Alexandria, Egypt, appointed him patriarch. He composed homilies and sermons on the saints.

It is considered possible that the manuscript was owned by a thirteenth-century woman. Hope Emily Allen, in a 1929 article, could not prove that the author of the Homilies was to be identified as the author of the Ancrene Wisse, a twelfth-century religious tract written for an audience of female recluses, but considered it a possibility.

The manuscript contains 13 leaves (9¼ by 6⅞ inches), most of which were torn along the outer edges. Each page of the manuscript is palimpsest, except folio 9. The youngest text of the palimpsest contains the Homilies of John Chrysostom. The writing is in two columns per page, 25–29 lines per page, in a good and regular hand.

The Old Icelandic Homily Book (Stock. Perg. 4to no. 15), also known as the Stockholm Homily Book, is one of two main collections of Old West Norse sermons; the other being the Old Norwegian Homily Book (AM 619 4to), with which it shares eleven texts.McDougall, D. (1993) "Homilies (West Norse)" in Medieval Scandinavia: An Encyclopedia ed.

Fr Belanga, who had previously been stopped from preaching by the Archdiocese due to complaints about the conservative and Catholic nature of his homilies, was also subsequently removed from his position as parish priest in the village and told to leave Luxembourg. Fr Belanga was the first priest of African origin to serve as the parish priest of Dalheim.

Molcho published a book of homilies Derashot on the Bible, based mostly on the Talmud and Midrash, in Salonika in late 1529. Two of his biographical letters, which also recount his dreams, were first published, in bowdlerized and censored form, in Amsterdam in 1660, in a book entitled Hayat Kaneh. Modern scholars have discovered several more works by Molcho, including a second book, which he had prepared for publication at the time of his death and which focused on Messianic redemption and emphasized the Kabbala, and a song, and the transcript of a synagogue lecture Molcho delivered in the spring of 1531. His second book, along with his homilies and other writings, including uncensored versions of his letters, were published as Kitvei Shlomo Molcho (The Collected Writings of Shlomo Molcho) in Jerusalem in 2019.

He wrote a philosophical work containing twelve homilies ("derashot"), displaying in this small volume his familiarity with philosophy, especially with that of Maimonides and Ibn Ezra. He was "no friend of mysticism", and even reproved Nahmanides for devoting too much time to the Kabbalah.Isaac ben Sheshet Responsa 167 He also wrote a recently published commentary on the Bible, and a work of philosophy.

As part of the peace treaty, the Byzantine captives, including Niketas, were ransomed by the Empire. Niketas had spent his captivity in Ifriqiya copying the homilies of Basil the Great and Gregory of Nazianzus in a fine calligraphic manuscript, which after his release he donated to a monastery, and which is now in the Bibliothèque nationale de France in Paris (Par. gr. 947).

The Dream of the Rood survives in the Vercelli Book, so called because the manuscript is now in the Italian city of Vercelli. The Vercelli Book, which can be dated to the 10th century, includes twenty-three homilies interspersed with six religious poems: The Dream of the Rood, Andreas, The Fates of the Apostles, Soul and Body, Elene and a poetic, homiletic fragment.

Codex Vaticanus Graecus 2061, usually known as Uncial 048 (in the Gregory- Aland numbering), α1 (Soden), is a Greek uncial manuscript on parchment. It contains some parts of the New Testament, homilies of several authors, and Strabo's Geographica. Formerly it was known also as the Codex Basilianus 100, earlier as Codex Patriniensis 27. It was designated by ב a, p.

The manuscript in some parts is a double palimpsest, with the biblical text having been overwritten twice, resulting in it being very difficult to read. The upper and youngest text contains Homilies of Gregory of Nazianzus from the 10th century, on 316 parchment leaves. The size of the single leaves is 23.5 by 22 cm.Pierre Batiffol, "L'Abbaye de Rossano" (Paris, 1891), pp.

26.17, PG 35.1249. From this little chapel he delivered five powerful discourses on Nicene doctrine, explaining the nature of the Trinity and the unity of the Godhead. Refuting the Eunomion denial of the Holy Spirit's divinity, Gregory offered this argument: Gregory's homilies were well received and attracted ever-growing crowds to Anastasia. Fearing his popularity, his opponents decided to strike.

He was an influential figure, undertaking with Otto of Freising and Berthold of Brixen a papal commission relative to the proposed bishopric of Seckau.Paul B. Pixton, The German Episcopacy and the Implementation of the Decrees of the Fourth (1995), note p. 267. He strongly backed St Eberhard, who became bishop of Salzburg in 1146. Many homilies are attributed to him,Patrologia Latina 174.

Some halakhic questions found also in Tanḥuma in homilies on Genesis, Exodus, and Leviticus are quite differently applied and developed in the exordiums of Devarim Rabbah. This Midrash, in its use of the old sources (such as Yerushalmi, Bereshit Rabbah, and Vayikra Rabbah) often shows a freer treatment, and endeavors to translate Aramaic passages into Hebrew and to modernize them.

A comprehensive critical edition of the homilies, both authentic and spurious, transmitted in Greek under Hesychius' name was published by Michel Aubineau.M. Aubineau, Les homélies festales d'Hésychius de Jérusalem. I. Les homélies I-XV; II. Les homélies XVI-XXI et tables des deux volumes, Bruxelles 1978-80 (Subsidia hagiographica, 59). See also M. Aubineau, Index verborum homiliarum festalium Hesychii Hierosolymitani, Hildesheim 1983.

The two followers were walking along the road, heading to Emmaus, deep in solemn and serious discussion, when Jesus met them. They could not recognize Jesus and saw him as a stranger. In Homilies on the Gospels (Hom. 23), Gregory the Great says: Jesus let them tell about their anxieties and pains; he let them grieve and mourn by expressing the root causes.

There are fourteen other pseudepigraphical homilies that are no longer attributed to him. An important study about the work of Eligius as a goldsmith was contributed by the German scholar Hayo Vierck to the Joachim Werner Festschrift in 1974.Hayo Vierck, 'Werke des Eligius', in Georg Kossack and Günter Ulbert (Eds.): Studien zur vor- und frühgeschichtlichen Archäologie. Festschrift für Joachim Werner.

"Riley, Tim (updated ed. 1999). Hard Rain: A Dylan Commentary, pp. 214-17. Da Capo Press. . Unlike the "settled-in homilies" of Nashville Skyline and New Morning, Planet Waves is "rounded out with more than one shade of romance: subterfuge, suspicion, self-hate ('Dirge,' 'Tough Mama'), and memory ('Something There Is About You') counter lighthearted celebration ('On A Night Like This').

The Demonstrations were originally composed in the Syriac language, but were quickly translated into other languages. The Armenian version, published by Antonelli in 1756 and containing only 19 homilies, circulated mistakenly under the name Jacob of Nisibis. Important versions in Georgian and Ge'ez exist. A few of the Demonstrations were translated into Arabic, but wrongly attributed to Ephrem the Syrian.

It consists of 33 (or 34) homilies on the lessons forming the Pesikta cycle: the Pentateuchal lessons for special Sabbaths (Nos. 1-6) and for the festivals (Nos. 7-12, 23, 27-32), the prophetic lessons for the Sabbaths of mourning and comforting (Nos. 13-22), and the penitential sections "Dirshu" and "Shuvah" (Nos. 24, 25; No. 26 is a homily entitled "Seliḥot").

According to the arrangement in this edition the homilies fall into three groups: Pentateuchal, Prophetic, and Tishri, "piskot" (discourses on the lessons). An unnumbered "other piskah" to Isaiah 61:10 (following two manuscripts) is printed after No. 22; similarly No. 29 (following a manuscript) is designated with No. 28 as "another piskah" for Sukkot, and the pisḳah on pp. 194b et seq.

Among the earliest Syriac literature was the Diatessaron of Tatian, and translations of sections from the Bible.MacMullen, "Provincial Languages," p. 5. The prolific Syrian scholar Bardesanes knew Greek and sent his son for schooling in Athens, but chose to write in his ethnic language. In addition to Syriac homilies and treatises, Bardesanes wrote 150 hymns "of enormous influence and doubtful doctrine".

He wrote in the local West Midland dialect of Middle EnglishCoulton, p.6 and at least two of his works were widely copied and used. Festial is a collection of homilies for the festivals of the Liturgical year as it was celebrated in his time in Shropshire. Instructions for Parish Priests is in lively vernacular verse, using octosyllabic lines and rhyming couplets throughout.

The antiquity of this commemoration is demonstrated by the homilies of St. John Chrysostom (349 - 407), St Augustine of Hippo Regia (354 - 430), and others. In the 7th and 8th centuries, special hymns and canons for the feast were written by St. Andrew of Crete, St. Cosmas of Maium and St. John Damascene, which are still sung to this day.

Neubauer, pp. 71 et seq. every exilarch is accompanied by a hakham, who probably had charge of the religious affairs of the exilarchate; but as this work originated in Palestine, the author probably applied Palestinian conditions to Babylon. The Syrian Aphrahat, who had met only Babylonian Jews, mentions a man "who is called the 'hakkima' of the Jews","Homilies," xxiv.

Justa is the foster mother of Nicetas and Aquila. When the twins are captured and enslaved by pirates after the shipwreck, Justa buys back their freedom and gives them a Greek education. In Recognitions, she is simply described as a Jewish widow. In Homilies, she is a proselyte of Syro-Phoenician origin whose daughter was healed by Jesus (see Mark. 7:24-30).

St. Gregory the Great (590-604CE) wrote a sermon on the second Sunday of Advent in a collection of his homilies. With this evidence, it is understood that the Advent was celebrated as early as the time of Christ I’s composition and celebrated within the church. The lyrics, playing off the Latin antiphons, are poetry commenting on this period of symbolic preparation.

"The Ogre's Wife" (review on Critical Mass), 2002. In his Locus review, Nick Gevers praised the author as "a quiet, unpretentious storyteller whose work shrewdly inverts expectations, delivers wittily unpredictable homilies, and extracts with painful accuracy the dark experience and twisted emotion covertly underlying familiar, seemingly pellucid, folktale surfaces."Gevers, Nick. "Review: The Ogre's Wife by Richard Parks," in Locus, #504, Jan.

Initially, the settlers of Worthington were English, but they were soon followed by German and Irish families. At first most of the residents of Worthington traveled to St. Francis Church in Dyersville, while some went to Saint Martin's Church in Cascade, Iowa because services there were conducted in Latin (as it was everywhere before Second Vatican Council) with homilies in English.

Aguer is considered a representative of the conservative sector of the Argentine Church. In homilies and episcopal documents, he has harshly criticized the proposed legalization of abortion in Argentina, some government-sponsored sex education plans and contraception campaigns, the secularization of culture, the idea of abolishing the requirement of clerical celibacy, the persecution of and discrimination against Christians, consumerism, "rock culture", etc.

His health rapidly failed in 1846 and, fearing for his life, his superiors sent him to Bohemia Manor, Maryland, to recuperate. He remained there for four years, and his health slowly improved. Eventually, he was appointed pastor of St. Joseph's Church in Baltimore in 1849. Notably, he would give brief homilies at Sunday Masses, which was uncommon at the time.

The codex contains lessons from the Gospels of John lectionary (Evangelistarium), with numerous lacunae. It is written in Greek minuscule letters, on 63 parchment leaves (), 2 columns per page, 23-27 lines per page. It contains Menologion and patristic homilies (Gregory of Nazianzus).F. H. A. Scrivener, "A Plain Introduction to the Criticism of the New Testament" (London 1861), p. 213.

Wulfstan warns his listeners to learn from the past, and not share the fate of the Britons. The Sermon of the Wolf is one of many homilies that attribute the Viking raids to the anger of God. In understanding this text as part of Old English homilies that equated and analyzed physical events and natural processes with transcendental forces, modern audiences can observe Christian theology firmly manifesting itself in the psychology of the English population (a theology that most would have been unaware of only a few centuries earlier.) Inadvertently, such types of evocative speeches/texts presented the English as their own worst enemy, ultimately culminating in a passive response toward Viking conquests as they were not the source of their plagues. This attitude thus allowed the Danes to proceed further inland and form their own settlements in various regions.

Adversus Judaeos (Greek Kata Ioudaiōn, "against the Jews" or "against the Judeans") are a series of fourth century homilies by John Chrysostom directed to members of the church of Antioch of his time, who continued to observe Jewish feasts and fasts. Critical of this, he cast Judaism and the synagogues in his city in a critical and negative light. There are modern scholars who claim that an abuse of his preaching fed later Christian anti-Semitism, and some, such as Stephen Katz, go even further, saying it was an inspiration for pagan Nazi anti-semitism with its evil fruit of the programme to annihilate the Jewish race. Indeed, during World War II, the Nazi Party in Germany abused his homilies, quoting and reprinting them frequently in an attempt to legitimize the Holocaust in the eyes of German and Austrian Christians.

He was also presented by the Worshipful Company of Grocers to the living of St Stephen's, Walbrook in the City of London. Thomas Cranmer made him one of the Six Preachers of Canterbury, and a chaplain in Cranmer's own household. He contributed to Cranmer's Homilies. When Mary I of England came to the throne in 1553, as a married priest, Beccon was divested of his ecclesiastical positions.

155 – c. 240), Saint Cyril of Jerusalem (313-386), in his Catechetical Homilies, states: Filippo Lippi, Vision of St. Augustine, 1465, tempera, Hermitage Museum, Saint Petersburg Augustine of Hippo (354-430) defined God aliud, aliud valde, meaning "other, completely other", in Confessions 7.10.16, wrote Si [enim] comprehendis, non est Deus,Latin text at augustinus.it. meaning "if you understand [something], it is not God", in Sermo 117.3.

Both Williamses are buried on North Main Street in Rutland in the same cemetery. II The era of printer William Fay, 1797-1840, was somewhat unfocused during a time when all transportation and commerce depended upon the horse. The paper was largely devoted to biblical parables, fables, poems and homilies. III George Beaman (1844 to 1856) provided welcome invigoration - for journalistic, political and technological reasons.

He finds comfort in setting up the candles and the church for mass by himself in his own specific way. They eat together, set the weekly schedule for baptisms and church services and run the general work of the church. They also discuss scripture, their proposed homilies, and the meaning of God in their lives. One Friday night young Father Dan meets Jane through the confessional box.

Let your Yes be Yes and your No be No (Jas > 5:12). Everything beyond these is from evil (Mt 5:37). The saying "Let your Yes be Yes and your No be No" from James 5:12 is interpolated into a sayings complex from Matthew 5:34,37. The text appears in a large number of Patristic quotations and twice in the Clementine Homilies (Hom.

The Book of Buechner: a journey through his writings. Westminster John Knox Press. p. 173\. . OCLC 255278233. Brown further argues that this critical predilection for finding homilies in Buechner’s fiction is unfair, and largely unsupported by the novels themselves: ‘I’d be hard pressed to believe’, he writes, ‘that any uninformed readers of The Book of Bebb imagined that a minister was pulling the string behind the curtain’.

Isaac is remembered for his spiritual homilies on the inner life, which have a human breadth and theological depth that transcends the Christianity of the Church to which he belonged. They survive in Syriac manuscripts and in later Greek, Arabic, and Georgian translations. From Greek they were translated into Russian. Isaac consciously avoided writing on topics that were disputed or discussed in the contemporary theological debates.

Although not as elegant as St. Stanislaus, the parishioners felt the austere lines were conducive to prayer and meditation. The church, seated 800 worshipers, was blessed on April 1, 1883. Gulski was a gifted orator, and many of Milwaukee's south side residents preferred to attend mass at St. Hyacinth because of his beautiful homilies. Gulski's gift for singing earned him the nickname of the "Polish Nightingale".

The codex contains the text of the Book of Revelation with homilies of St. John Chrysostom to the Gospel of John, and the commentary of Andrew of Caesarea on the Book of Revelation. Together with this books codex has 369 leaves. Book of Revelation is on the end of this codex (pages 265-369). It is written in one column per page, in 21 lines per page.

Church Fathers such as Origen in his Homilies on the Book of Joshua read the herem passages allegorically, seeing it as an internal struggle to conquer sin. John Cassian, when speaking about Deuteronomy 7's command to exterminate the 7 nations in the land saw it as a metaphor for the seven deadly sins that have to be conquered and exterminated in the spiritual life.

In his view, the first sanctuary of the Tent of Witness represents the Church and the second is the heavenly sanctuary where Christ continues to occupy the position of High Priest. In Homilies on Leviticus Origen expounds on the qualities of priests: to be perfect in everything, strict, wise and to examine themselves individually, forgive sins, and convert sinners (by words and by doctrine).

Two under-deacons or lay- assistants would be designated as "scribes" in order to record any words of prophecy and also write down the sermons and homilies as they were preached. After comparing their accounts, the copy would be sent to the apostles so that they could understand the spiritual state of the congregations. They would also note any prophetic utterances and submit them to the angel.

During his tenure, O'Neil worked to foster a common vision among New Hampshire Catholics with a program entitled "Renewing the Covenant." He also won the affection of people with his inspirational homilies and flair for poetry. On November 30, 1993, O'Neil underwent surgery for multiple myeloma. He continued to battle with cancer and serve as bishop for four more years, until his death at age 69.

Jesus was an itinerant apocalyptic preacher in 1st-century Palestine. Street preacher in Praça da Sé, São Paulo, Brasil A preacher is a person who delivers sermons or homilies on religious topics to an assembly of people. Less common are preachers who preach on the street, or those whose message is not necessarily religious, but who preach components such as a moral or social worldview or philosophy.

The manuscripts number around 650, of which approximately two thirds are medieval (biblical manuscripts) or Renaissance in origin; over a hundred of the remaining manuscripts are oriental (Persian and Arabic). The oldest manuscript is the Homilies of Saint Basil, dated by a colophon to the year 859.R. Hingston Fox William Hunter, anatomist, physician, obstetrician, (1718-1783) (London 1901), p. 37 The printed books include 534 incunabula.

The Forty Gospel Homilies by Pope Gregory I noted angels and archangels. The Fourth Lateran Council (1215) declared that the angels were created beings. The council's decree Firmiter credimus (issued against the Albigenses) declared both that angels were created and that men were created after them. The First Vatican Council (1869) repeated this declaration in Dei Filius, the "Dogmatic constitution on the Catholic faith".

Pavel Stroyev, 1850 Pavel Mikhailovich Stroyev (Павел Михайлович Строев; 1796-1876) was a Russian paleographer who brought to light some of the most important sources of Russian history, including the Sudebnik of 1497, the homilies of St. Cyril of Turov, the Slavic text of George Hamartolus, and of 1073.The Peasant in 19th-century Russia (ed. by W. S. Vucinich). Stanford University Press, 1968. Pages 220-221.

The work includes substantial extracts from the Homilies on the Hexameron of Basil the Great, delivered around 370 AD. Eustathius of Antioch was deposed in 330 AD. In addition Eusebius of Caesarea is labelled "holy" in the work, despite being an enemy of Eustathius. These factors mean that the name passed down in the manuscripts as author cannot be right. No other obvious candidate is available.

Other works that St-Calais gave to the cathedral library were copies of Augustine of Hippo's De Civitae Dei and Confessions; Gregory the Great's Pastoral Care, Moralia, and Homilies; and Ambrose's De Poenitentia.Dawtry "Benedictine Revival in the North" Studies in Church History 18 pp. 97–98 St- Calais was known to his contemporaries as an intelligent and able man. He had an excellent memory.

The script is a pre-Carolingian minuscule from Northern Italy. There are a few decorated initials. Titles were added in the 9th century in a hand from the Abbey of St Silvester at Nonantola. Folios I-III are palimpsests and originally contained the Latin translation made by Mutianus Scholasticus of John Chrysostom's homilies on the Epistle to the Hebrews written in a late 7th century uncial script.

The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), with lacunae. The text is written in Greek uncial letters, on 265 parchment leaves (), 2 columns per page, 21 lines per page. It contains Menologion and patristic homilies (Gregory of Nazianzus).F. H. A. Scrivener, "A Plain Introduction to the Criticism of the New Testament" (George Bell & Sons: London 1861), p. 213.

The architect was from Cologne, Germany and modeled St. Joseph's design after the Cologne Cathedral. The church was constructed of brown stone from Hershey, Pennsylvania and cost $75,000 to build. It was dedicated on January 18, 1891. Masses were originally said in Latin (as it was everywhere before 1964) with homilies in German until Italian immigrant stonemasons working on expansion of the Capitol began joining the congregation.

First written in Latin by the learned pastor of Christes Church, D. Andreas Hyperius: and now lately (to the profit of the same Church) Englished by Iohn Ludham, vicar of Wethersfeld (Thomas East, London 1577). Ludham went on to translate Hyperius's posthumously published De Sacrae Scripturae lectione ac meditatione quotidiana (Basle, 1569) as The Course of Christianity: or, as touching the dayly reading and meditation of the holy Scriptures (London 1579):Andreas Hyperius, The course of Christianitie: or, As touching the dayly reading and meditation of the holy Scriptures: very requisite and necessary for all Christians of what estate or condition soeuer: two bookes. Translated out of Latine into English, by Iohn Ludham vicar of Wethersfeld (Henry Bynneman, London 1579). he then turned to the homilies of Rudolf Gwalther on the prophet Joel (London 1582)Rudolf Gwalther, The homilies or familiar sermons of M. Rodolph Gualther Tigurine vpon the prophet Ioel.

The third aggadic midrash to the Pentateuch bearing the name of Tanḥuma became the standard published edition, and it contains many passages taken from A and B. It is, in fact, an amended edition of the two earlier works, with various additions by later authors. Its homilies on Genesis are original, although they contain several revised passages from Tanḥuma A as well as from the Yelammedenu, the Babylonian Talmud being largely drawn upon for additional interpretations and expositions. The part referring to Exodus is borrowed almost entirely from the Yelammedenu, with the exception of the Vayakhel and Pekudei sections, which contain homilies not embodied in the lost work. For the portions to the books of Leviticus, Numbers, and Deuteronomy the redactor of this midrash has made extensive use of the material that he found in Tanḥuma A, which he has revised and supplied with numerous additions.

There is evidence indicating that Wulfstan's homilies, such as De falsis deis, were copied at Winchester, Canterbury, Exeter, West Midlands and an unidentified library somewhere in the southeast.Wilcox 203-4 This suggests that during Wulfstan's own lifetime, and shortly afterwards, his manuscripts were influential enough to merit the labor-intensive process of copying them by hand. There were several major churches/libraries copying his works, proving that Wulfstan's works were not just popular in one centralized location, rather they were spread to many major cultural centers of England. Another impressive fact is that many later homilists continued to copy segments of Wulfstan's homilies into their own works. This was still happening even two centuries after Wulfstan had written them, which “suggests either that particular kudos attached to echoing the wording of Archbishop Wulfstan or that subsequent compilers recognized the stylistic power of Wulfstan’s work”.

The Biblia Latinoamérica (literally "Latin America Bible") was begun in 1960 by Rev. Bernard Hurault in Chile and published in 1972. Hurault decided that a Bible that can be understood by ordinary poor people is needed, and that this Bible should include commentaries to help its readers understand it. He began translating from Hebrew and Greek to Spanish, incorporating his own homilies and questions from his own congregation as commentaries.

The first three volumes appeared in 1856, 1857 and 1858 respectively. In 1849 he read before the Cambridge Antiquarian Society An Historical Inquiry touching Saint Catherine of Alexandria (printed with a Semi-Saxon Legend in vol. xv. of the society's quarto series). In 1850 he helped to edit the Book of Homilies for the university press, under the supervision of George Elwes Corrie, who had been his tutor.

To overcome the inconvenience of using such a library the Breviary came into existence and use. Already in the 9th century Prudentius, bishop of Troyes, had in a Breviarium Psalterii made an abridgment of the Psalter for the laity, giving a few psalms for each day, and Alcuin had rendered a similar service by including a prayer for each day and some other prayers, but no lessons or homilies.

Philip Hughes, History of the Church, Sheed and Ward, 1934, vol I, pp. 231–232. In Antioch, over the course of twelve years (386–397), John gained popularity because of the eloquence of his public speaking at the Golden Church, Antioch's cathedral, especially his insightful expositions of Bible passages and moral teaching. The most valuable of his works from this period are his Homilies on various books of the Bible.

Cambridge, Corpus Christi College, MS 178 (CCCC 178) is an English manuscript in the library of Corpus Christi College, Cambridge. The codex consists of two parts which may have been together since the thirteenth century. The first part, pp. 1-270 (item 54 on Gneuss's Handlist), contains homilies for general occasions (1-163) and for festivals (164-270) and was compiled in the early eleventh century and derived from Worcester.

The second part, pp. 287-457 (Gneuss 55), contains Latin and Old English versions of the Rule of Saint Benedict. Both parts were glossed by The Tremulous Hand of Worcester. The first part formerly contained a number of homilies and other texts by Ælfric, including the Interrogationes Sigewulfi, his adaptation of Alcuin's Quaestiones in Genesim, which contains almost three hundred questions and answers on the Book of Genesis.

Grimm's 1830 facsimile of the first page of the Hildebrandslied. Some damage from the use of chemical reagents is already apparent, but much more was to follow. The manuscript of the Hildebrandslied is now in the Murhardsche Bibliothek in Kassel (signature 2° Ms. theol. 54). The codex consists of 76 folios containing two books of the Vulgate Old Testament (the Book of Wisdom and Ecclesiasticus) and the homilies of Origen.

They are organized around particular dates in the church calendar, with forty of them dealing with either Christmas or Easter. The remaining ten are concerned with the feast days of saints. The homilies are thought to be among Bede's later works, dating perhaps to the late 720s. Thirty-four of them were included in a widely disseminated anthology of readings put together in Charlemagne's reign by Paul the Deacon.

Harvey 1925: xix The chronicle covers from c. 825 BCE from the reign of legendary King Kanyaza Gyi to the Konbaung annexation in 1785. Like most Arakanese chronicles, this chronicle provides a short account of legendary kings, and starts a more detailed coverage with King Sanda Thuriya (146–198). It also contains many homilies and wise counsels on good governance given to various kings by wise men and ministers.

Mary Swan, 'Cambridge, Corpus Christi College 198 and the Blickling Manuscript', Leeds Studies in English, n.s. 37 (2006), pp. 89-100, . Meanwhile, although it is surely significant that the homilies were in Old English rather than Latin, 'little sense of a specific congregation or reading audience prevails in this collection of ancient and commonplace materials for the instruction of Christian folk', and the intended audience of the material is essentially unknown.

The Second Epistle of Clement is a homily, or sermon, likely written in Corinth or Rome, but not by Clement. Early Christian congregations often shared homilies to be read. The homily describes Christian character and repentance. It is possible that the Church from which Clement sent his epistle had included a festal homily to share in one economical post, thus the homily became known as the Second Epistle of Clement.

Klein (2006), p. 80 Following the end of iconoclasm, it was extensively rebuilt and redecorated by Emperor Michael III (r. 842–867). As restored, it was a relatively small building with a ribbed dome, three apses, a narthex and a "splendidly fashioned" atrium.Maguire (2004), p. 56 On the occasion of its rededication, probably in 864, the Patriarch Photios held one of his most famous homilies lauding the church's spectacular decoration.

His approach allowed him the freedom to travel, teach, and give speeches regularly. Untener was frequently asked to speak to priests and ministers due to his reputation for a deep understanding of the scripture. Untener was perhaps best known for improving homilies by methods he promoted regarding preaching. In 2000, he created the first Little Black Book, which followed lectio divina to help people spend some quiet time with the Lord.

The Canons was written to instruct the secular clergy serving a parish in the responsibilities of their position. The Law of Edward and Guthrum, on the other hand, is an ecclesiastical law handbook.Williams Æthelred the Unready p. 88 Modern editors have paid most attention to his homilies: they have been edited by Arthur Napier,Wulfstan Homilien by Dorothy Whitelock,Wulfstan Sermo Lupi ad Anglos and by Dorothy Bethurum.

54 The latter is mainly derived from Vincent of Beavis, including a treatise on geography, tales of the legendary love affairs of Joseph and Moses. Additionally, there are also two homilies on Lent. There are a number of similarities of vocabulary and style between Stjórn I and Stjórn III.Kirby, I. J. (1986) Bible Translation in Old Norse, Genève: Université de Lausanne, Publications de la Faculté des Lettres XXVII p.

However, when pressed in correspondence by Paul, bishop of Edessa, he openly expressed dissatisfaction with the proceedings of Chalcedon. From the various extant accounts of Jacob's life and from the number of his known works, we gather that his literary activity was unceasing. According to Bar Hebraeus (Chron. Eccles. i. 191) he employed 70 amanuenses and wrote in all 760 metrical homilies, besides expositions, letters and hymns of different sorts.

Aaron Zorogon was a Turco-Jewish scholar, who flourished about the middle of the seventeenth century. He was the author of "Bet Aharon" (House of Aaron), which contains sixty homilies, arranged in the order of the sections of the Pentateuch, as well as some comments on the "'En Ya'aḳob," the haggadic collection of Jacob Ḥabib. The book was published after his death by his son Elihu in Constantinople, 1678–79.

On his recovery he published this commentary under the title "Maṭṭeh Aharon" (Aaron's Rod), Frankfort-on-the-Main, 1678. Another work, "Bigde Aharon" (Aaron's Vestments), homilies on the Pentateuch, was published after the author's death at Frankfort-on-the-Main, 1710. His "Glosses on Shulḥan 'Aruk, Ḥoshen Mishpaṭ" remained in manuscript. Responsa of his are found in the collections of Yair Bacharach, "Ḥawwot Yair," and in those of Eliakim Goetz b.

Each week thousands of people attend one of these liturgies. The focus of the youth Mass is on helping teens and their families to fully participate, understand, and foster transformation through their prayer at Mass. Portions of homilies are often geared toward teenagers, their culture, and the relevance of their faith today. The music ranges from traditional Catholic hymns, sometimes with a modern arrangement, to the latest Catholic worship songs.

British Library, Add. MS 17212 is a double palimpsest, with three successive writings: a Syriac translation of St. Chrysostom's Homilies of the 9th/10th century covers a Latin grammatical treatise from the 6th century, written in cursive, which in turn covers the Annales of Roman historian Granius Licinianus. It is a rare example of a double palimpsest.Falconer Madan, Books in Manuscript: a Short Introduction to their Study and Use.

The views of Roberts finally prevailed after several letters between him, Charles and the Society. He had a similar debate, in print, with John Jones (Tegid) ("Tegid") about the Welsh Book of Common Prayer. Whilst opposed to Methodism, he used some of their practices such as prayer meetings. He edited a reprinted edition of a translation into Welsh of the Book of Homilies (1817) and published a Welsh hymnal (1831).

Simpson, Parish of St Peter Cheap, 262 (Internet Archive). The 1556 accounts show the acquisition of a book of homilies, three large Processionals, three "greylls", an Antiphonary, and a Legendary, all very useful and necessary for the performance of the Roman ritual.Simpson, 'Parish of St Peter Cheap', p. 267. In Luton in 1545 Gwynneth had acted as overseer in the will of Edward Crawley, one of his churchwardens.

Rémi Gounelle's research interests include the Acts of Pilatius and the "cycle of Pilate", the Latin narratives of Christ's descent into hell, the formation of the canonical Scriptures and the statutes of the Biblical apocrypha, as well as the homilies by Eusebius of Alexandria and the Syrian-Palestinian literature of the fourth and fifth centuries, among others Cyril of Jerusalem and Eusebius of Emesa.Rémi Gounelle, website of the Marc Bloch University.

Dodecasyllable verse () is a line of verse with twelve syllables. 12 syllable lines are used in a variety of poetic traditions. Jacob of Serugh (c. 451 – 29 November 521), a Miaphysite Bishop of Batnan da-Srugh, also called 'Flute of the Spirit' who composed in the dodecasyllabic verse more than seven-hundred verse homilies, or mêmrê (ܡܐܡܖ̈ܐ), of which only 225 have thus far been edited and published.

Music for the Midnight Mass begins as soon as the doors open at 11:00 p.m. The Blessing of the Crib can take place before, or after the homilies, when the priests open the Szopka nativity scenes set up by the main altar. Traditionally, the service concludes with an Apostolic Blessing. The next day masses are interchangeable according to scripture, allowing for flexibility in choosing the religious services by individual parishioners.

Philip K. Scheuer of the Los Angeles Times called it "a curious film for this day and age, a kind of anachronistic throwback to the bucolic ... Nevertheless, it serves as a reminder of homely virtues and homilies, as spoken, mostly, by James Stewart. He creates a unique character and sustains it convincingly through stress and tragic change."Scheuer, Philip K. (July 22, 1965). "'Shenandoah' Full of Homely Virtues".

Gregory the Great with a dove alighting on his shoulder while the pontiff writes his homilies, an ancient tradition about the saintVita Gregorii, ed. B. Colgrave, chapter 26 (see also Colgrave's introduction p. 51); John the Deacon, Life of Saint Gregory, IV, 70. During the Early Middle Ages, the doctrine of final purification developed distinctive features in the Latin-speaking West – these differed from developments in the Greek-speaking East.

However an examination of the laws, homilies, wills, and charters dating from this period suggests that as a result of widespread aristocratic death and the fact that Cnut did not systematically introduce a new landholding class, major and permanent alterations occurred in the Saxon social and political structures.Mack, Katharin. "Changing thegns: Cnut's conquest and the English aristocracy." Albion: A Quarterly Journal Concerned with British Studies (1984): 375–387.

1973 facsimile reprint, Certaine homilies: With an apologie of Robert Horne, , . With Thomas Beccon, John Jewel and Edwin Sandys, he was one of the commissioners of 1559, enforcing the Injunctions of Elizabeth I of England from July of that year.Eamon Duffy, The Stripping of the Altars (1992), pp. 568-9. In controversy with John Feckenham, he wrote in 1566 on the issues of medieval church and state relations.

A page of the Blickling Homilies in facsimile, as reproduced in The Blickling Homilies of the Tenth Century: from the Marquis of Lothian's unique MS A.D. 971, edited and translated by Richard Morris, EETS o.s. vols 58, 63, 73 (1874–80) The Society was founded in England in 1864 by Frederick James Furnivall. Its stated goal was "on the one hand, to print all that is most valuable of the yet unprinted in English, and, on the other, to re-edit and reprint all that is most valuable in printed English books, which from their scarcity or price are not within the reach of the student of moderate means." As of 2016, the Society had published 347 volumes in its Original Series; 126 volumes in its Extra Series, published between 1867 and 1935, comprising texts previously printed, but only in unsatisfactory or rare editions; and 25 volumes in its Supplementary Series, an occasional and irregular series initiated in 1970.

But in the section on Naso, which is more than three times the volume of that preceding, there are long passages that have no relation to the Tanchuma homilies, based as they are upon the Torah reading cycle, and commencing in Naso with . Sections 6, 7, 8, and 10, which, like the other lengthy sections in which the material derived from the Tanchuma are overwhelmed in a flood of new homiletic interpretations, show even more clearly the endeavor to supply homilies and continuous expositions for all sections of Naso. Zunz wrote: "Instead of the brief explanations or allegories of the ancients, instead of their uniform citation of authorities, we have here compilations from halakic and haggadic works, intermingled with artificial and often trivial applications of Scripture, and for many pages continuously we find no citation of any source whatever." The industry and skill of the unknown author of this fragmentary work was nonetheless remarkable.

The following account of Ahha's reign is given by Bar Hebraeus: > After Isaac, Ahai. His name derives from 'brotherhood', and he was so called > because in his homilies and exhortations he frequently called his people his > brothers. Just as today the chanters say 'My loved ones' or, when using the > plural, some say 'My brothers', he used to take over that habit for the > singular, and say 'My brother'. In Greek he is called Achaeus.

The library at Blickling Estate contains one of the most historically significant collections of manuscripts and books in England. The library's estimated 13,000 to 14,000 volumes span 146 linear feet. The core collection was formed by Sir Richard Ellys (1682-1742), a cousin of the Hobarts of Blickling. The most important manuscript associated with the house is the Blickling Homilies, which is one of the earliest extant examples of English vernacular homiletic writings.

The illustrations were undertaken by a group of painters. According to historian Jeffrey C. Anderson, about 190 scenes were executed by the so-called "Kokkinobaphos Master", widely considered the leading master of mid-12th-century Constantinople. His work is also present in other well-known works of the period, notably the homilies on the Virgin Mary by James the Monk (Vat. gr. 1162), commissioned by Irene, wife of Isaac's nephew, the sebastokrator Andronikos Komnenos.

His homilies, on the other hand, deal with the evangelical texts of the Sundays and festivals throughout the entire Church year, and are to be regarded as theological tracts and meditations rather than sermons and speeches. They are directed not to laymen, but to monks and novices of the Cistercian Order. The interpretations often deal with the lives of monks. The writings of Caesarius are of considerable importance for the study of medieval homiletics.

On top of Cornish, the text is peppered with lines and words in English, Latin, and Anglo-Norman French, particularly in the second section. The stage directions are mostly in Latin, but some are in Cornish and English, though the latter may have been added later. The discovery of the play was the first addition to the corpus of historical Cornish literature since John Tregear's Homilies were found in 1949.Koch, p. 1686.

Most of Amphilochius' work has been lost. Eight homilies have survived, including the oldest known sermon on the Feast of the Purification of the Lord (In Occursum Domini).Which is deemed spurious anyway, by M. Sachot, L'homélie pseudo- chrysostomienne sur la Transfiguration CPG 4724, BHG 1975: Contextes liturgiques, restitution à Léonce, prêtre de Constantinople, édition critique et commentée, traduction et études connexes (Frankfurt am Main - Bern 1981) (Publications Universitaires Européennes s. XXIII: Théologie, 151).

Little is known about him except that his body was placed in a barrel: the homilies Sermo de virtute Constantii (BHL 1931) and the Sermo de transito s. Constantii date from the end of the 10th century, when the saint's protection was invoked at Capri and Amalfi against Saracen raiders.A. Hofmeister, "Aus Capri und Amalfi: Der Sermo de virtute und der Sermo de transito s. Constantii und der Sarazenenzug von 991" , 1922).

The Catholic Encyclopedia defines homiletics as "that branch of rhetoric that treats of the composition and delivery of sermons or homilies". This definition was particularly influential in the 19th century among such thinkers as John Broadus. Thinkers such as Karl Barth have resisted this definition, maintaining that homiletics should retain a critical distance from rhetoric. The homiletics/rhetoric relationship has been a major issue in homiletic theory since the mid-20th century.

Of Asterius's work, 16 homilies survive, and Photios lists four more. Some of these speeches have survived in medieval Latin, Georgian, and Church Slavonic translations. An English translation exists of five sermons by Asterius, which were published in 1904 in the US under the title "Ancient Sermons for Modern Times", and issued as a reprint in 2007. This is the main portion of his works to exist in English, and has been transcribed online.

Similarly, in 1643, The Moldavian Prince Vasile Lupu sponsored a book of homilies translated by Metropolitan Varlaam of Moldavia from Slavonic into Romanian (pre limba Romeniască) and titled Carte Românească de Învățătură (Romanian Book of Learning) .CARTE ROMÂNEASCĂ // DE ÎNVĂȚĂTURĂ // DUMENECELE // preste an și la praznice împărăte- // ști și la sfinți Mari. // Cu zisa și cu toată cheltuiala // LUI VASILIE VOIVODUL // și domnul țării Moldovei din multe // scripturi tălmăcită. din limba // slovenească pre limba Romeniască.

His literary productions, all in Latin, comprise commentaries on the Psalms, the Apocalypse, The Gospels of the Sundays and Festivals, the Creed of St. Athanasius, and the Lord's Prayer. He also produced a great number of sermons and homilies, treatises, and devotional writings, such as "De Sacerdotii dignitate", "De multiplici bonorum verecundia", "Quo pacto hæreticorum fraudes deprehendi queant", "Expositio in totum Missale", "Expositio Antiphonarii", "Consolationes in Cantica Canticorum", "De XIII mansionibus", etc.

He also wrote a work in Greek against the doctrines of Luther and Calvin, which was translated into Latin by Renaudot, who published it, together with Gennadius' Homilies on the Eucharist.(Paris, 1709, 4to). In his doctrine of the Eucharist, Nectarius was strictly Orthodox, and a zealous opponent of Cyril Lucaris and the Calvinistic movement. In addition, Nectarius is said to have written a history of the Egyptian empire down to Sultan Selim.

However, modern patristic scholars have established that it is not likely that Macarius the Egyptian was their author.Johannes Quasten, Patrology Vol. 3. Utrecht, 1966, 162-164. The identity of the author of these fifty Spiritual Homilies has not been definitively established, although it is evident from statements in them that the author was from Upper Mesopotamia, where the Roman Empire bordered the Persian Empire, and that they were not written later than 534.

Leland also listed another work by Foliot, the Omeliae Gileberti, episcopi Herefordensis, which he stated was held at Forde Abbey. This work, since lost, might have been the sermons mentioned above, or could have been a known collection of homilies, also lost. It is also possible that another Gilbert was the author. Lastly, Walter Map recorded that Foliot had begun work on a "the Old and the New Law" shortly before his death.

Churchman official website His most important recent books are God is Love, a Biblical and Systematic Theology, published by Crossway (2012) and "God has spoken. A history of Christian theology", also published by Crossway in 2014. Since then he has published "Augustine and the Christian Life" (Crossway, 2015), "The Church. A theological and historical account" (Baker, 2016) and an edition of the Books of Homilies of the Church of England (James Clarke, 2016).

Deuteronomy Rabbah () is an aggadah or homiletic commentary on the Book of Deuteronomy. It does not contain running commentaries on the entire book of Deuteronomy. Rather, it consists of 25 complete, independent homilies (and two fragmentary ones) on 27 sections of Deuteronomy, most of which are recognizable as sedarim (the Sabbatical lessons for public worship according to the Palestinian three-year cycle). The commentary covers only one verse, or a few verses, from each section.

The earliest surviving examples of Cornish prose are the Tregear Homilies, a series of 12 Catholic sermons written in English and translated by John Tregear around 1555–1557, to which a thirteenth homily The Sacrament of the Alter [sic], was added by another hand. Twelve of Edmund Bonner's (1555; nine of these were by John Harpsfield) were translated into Cornish by Tregear; they are the largest single work of traditional Cornish prose.

Small devoted his leisure time to literary work. His first larger publication was a volume, English Metrical Homilies … Edited, with an Introduction and Notes, Edinburgh, 1862. He was the chief associate of Cosmo Innes in editing the Journal of Andrew Halyburton, published in 1867. Thereafter his chief labour was expended on editing, with careful glossaries and indices, the works of early Scottish poets, viz. The Poetical Works of Gavin Douglas, 4 vols.

James translated the first Book of Homilies into Welsh in 1606. These were twelve authorised sermons on fundamental aspects of Christianity to be read in churches where there was no authorised preacher. This work was inspired by the activities of William Morgan, although Morgan died in 1604 before the work was published. The linguistic style of the translation owes much to Morgan, and in its turn influenced poets such as Rhys Prichard.

After the Baal Shem Tov's death, Twersky accepted the Maggid of Mezritch as his mentor. His book Me'or Einayim (Light of the Eyes) was published after his death, and contains a collection of his homilies concerning the weekly Torah portions and selections of the Talmud. The book gained widespread acceptance as one of the major works of Hasidic thought. He was succeeded as the Maggid of Chernobyl by his son Rabbi Mordechai Twerski.

J.J. Starbuck is an American crime drama television series that aired on NBC from September 26, 1987 to June 28, 1988. The series follows cornpone-spouting Jerome Jeremiah "J.J." Starbuck, a billionaire Texan who wears ten-gallon hats, cowboy boots and fancy western shirts. He drives a flashy limousine with steer horns on the hood and a horn that plays "The Eyes of Texas," and spouts a steady stream of folksy homilies.

Aphrahat (c. 280–c. 345; Ap̄rahaṭ, , , and Latin Aphraates) was a Syriac Christian author of the third century from the Persian / Sasanian Empire who composed a series of twenty-three expositions or homilies on points of Christian doctrine and practice. All his known works, the Demonstrations, come from later on in his life. He was an ascetic and celibate, and was almost definitely a son of the covenant (an early Syriac form of communal monasticism).

In a letter of 24 June 1786, Josiah Wedgwood explains that he had seen Montfaucon's engravings of the Portland Vase. Montfaucon was the original editor of the homilies Adversus Judaeos by saint John Chrysostom along with many other works of the Fathers of the Church. Montfaucon laid the foundation for the study of Greek manuscripts. Scrivener stated that his work still maintains a high authority, even "after more recent discoveries", especially of papyri in Egypt.

A few Christians, like Jerome, even took up the racist notion that black people inherently had a soul as black as [their] body.Jerome, Homilies, 1:3:28 Slavery was customary in antiquity, and it is condoned by the Torah. The Bible uses the Hebrew term ebed to refer to slavery; however, ebed has a much wider meaning than the English term slavery, and in several circumstances it is more accurately translated into English as servant.

While Catholic homilies are known for their brevity (relative to Protestant sermons), messages given at Black parishes tend to be lengthier and even more emotive—not unlike their Black Protestant equivalents, which are known to be the lengthiest among American Christian groups. This is perhaps seen most often with Black Catholic ministers, who often were themselves raised in the Black Christian tradition (be it Catholic or Protestant) or otherwise disposed to this style of preaching.

Hayyim ben Isaac Raphael Alfandari (; 1660–1733) was rabbi in Constantinople during the latter half of the 17th and in the beginning of the 18th century. In his old age he went to Palestine, where he died. He was the author of Esh Dat (A Fiery Law), a collection of homilies printed together with his uncle's Muẓẓal me-Esh in Constantinople, 1718. Several short treatises by him are published in the works of others.

He authored nine books of homilies and spiritual meditations. He had his primary education at Pateros Elementary School, his secondary education at Pateros Catholic School and his tertiary at Colegio de San Juan de Letran. He studied for the priesthood at the San Carlos Seminary with an M.A. in Theological Studies. The youngest of the three children of Emiliano Villegas and Norma Buenaventura who both hail from Pateros, he was born on September 28, 1960.

In it he proclaims the depredations of the "Danes" (who were, at that point, primarily Norwegian invaders) a scourge from God to lash the English for their sins. He calls upon them to repent of their sinful ways and "return to the faith of baptism, where there is protection from the fires of hell." He also wrote many homilies relating to the Last Days and the coming of the Antichrist.Hill Road to Hastings p.

According to the Epistle to the Galatians (), Peter went to Antioch where Paul rebuked him for following the conservative line regarding the conversion of Gentiles, having meals separate from Gentiles. Subsequent tradition held that Peter had been the first Patriarch of Antioch. According to the writings of OrigenOrigen's homilies on Luke VI, 4. Patrologia Graeca 13:1814 and Eusebius in his Church History (III, 36) Peter had founded the church of Antioch.

When Escrivá was 10 or 11 years old, he already had the habit of carrying the rosary in his pocket. As a priest, he would ordinarily end his homilies and his personal prayer with a conversation with the Blessed Virgin. He instructed that all rooms in the offices of Opus Dei should have an image of the Virgin. He encouraged his spiritual children to greet these images when they entered a room.

As parish priest, Vianney realized that the Revolution's aftermath had resulted in religious ignorance and indifference, due to the devastation wrought on the Catholic Church in France. At the time, Sundays in rural areas were spent working in the fields, or dancing and drinking in taverns. Vianney spent time in the confessional and gave homilies against blasphemy and paganic dancing. If his parishioners did not give up this dancing, he refused them absolution.

Although essentially an aggadic midrash, Tanḥuma A contains many halakhic sayings. In addition to its 61 introductions to homilies, which contain halakhic questions and answers, there are several halakhic rules and decisions quoted throughout the work. These halakhic passages were taken from the Mishnah or the Baraita, and not from the Babylonian Talmud; indeed, many of the decisions given are in opposition to those of the latter work.Compare S. Buber, Introduction, pp.

He refused repeated calls that he be made the Chaldean Catholic Church Bishop of Salamas. Of his works, his seven edited volumes of Syriac lives of saints and martyrs (Acta Martyrum et Sanctorum) and five volumes of verse-homilies of Jacob of Serugh (Homiliae selectae Mar Iacobi Sarugensis) are the most significant. He was able to complete a Neo-Aramaic Bible translation shortly before the end of his life. He died in Cologne, Germany.

During the French Revolution, a campaign of dechristianization happened which included removal and destruction of religious objects from places of worship; English librarian Thomas Hartwell Horne and biblical scholar Samuel Davidson write that "churches were converted into 'temples of reason,' in which atheistical and licentious homilies were substituted for the proscribed service".Latreille, A. FRENCH REVOLUTION, New Catholic Encyclopedia v. 5, pp. 972–973 (Second Ed. 2002 Thompson/Gale) Spielvogel (2005):549.

Alison Behnke, Pope John Paul II, Barnes & Noble. Page 64 The persistent pressure by the Catholics eventually succeeded, and in 1977 a church was erected.Steven J. Schloeder, Architecture in communion: implementing the Second Vatican Council, Ignatius Press. Page 170 The anthology Nowa Huta features two homilies by the future Pope: one from his 1979 visit to nearby Mogiła and the other, from 1983, given during his consecration of the church he fought for.

The early 15th century Fekkare Iyasus "The Explication of Jesus" contains a prophecy of a king called Tewodros, which rose to importance in 19th century Ethiopia as Tewodros II chose this throne name. Literature flourished especially during the reign of Emperor Zara Yaqob. Written by the Emperor himself were Matsʼhafe Berhan ("The Book of Light") and Matshafe Milad ("The Book of Nativity"). Numerous homilies were written in this period, notably Retuʼa Haimanot ("True Orthodoxy") ascribed to John Chrysostom.

Accordingly, they often have a larger platform area than later pulpits. In Western Catholic Churches, the stand used for readings and homilies is formally called the ambo. Despite its name, this structure usually more closely resembles a lectern than the ambon of the Eastern Catholic Churches. The readings are typically read from an ambo in the sanctuary, and depending on the arrangement of the church, the homily may be delivered from a raised pulpit where there is one.

This contains the lessons, psalms and liturgical formularies for saints' festivals, and depends on the days of the secular month. The readings of the second Nocturn are mainly hagiological biography, with homilies or papal documents for certain major feasts, particularly those of Jesus and Mary. Some of this material has been revised by Leo XIII, in view of archaeological and other discoveries. The third Nocturn consists of a homily on the Gospel which is read at that day's Mass.

The first letter, called "Ad filios Dei," may indeed be the genuine letter by Macarius the Egyptian that is mentioned by Gennadius (Vir. Ill.10), but the other letters are probably not by Macarius. The second letter, the so-called "Great Letter" used the De instituto christiana of Gregory of Nyssa, which was written c. 390; the style and content of the "Great Letter" suggest that its author is the same anonymous Mesopotamian who wrote the fifty Spiritual Homilies.

J. Quasten, Patrology Vol. 3, p. 167 The seven so-called Opuscula ascetica edited under his name by Petrus Possinus (Paris, 1683) are merely later compilations from the homilies, made by Simeon the Logothete, who is probably identical with Simeon Metaphrastes (d. 950). The teachings of Macarius are characterized by a strong Pneumatic emphasis that closely intertwines the salvific work of Jesus Christ (as the 'Spirit of Christ') with the supernatural workings of the Holy Spirit.

Apart from his homilies, a number of John's other treatises have had a lasting influence. One such work is John's early treatise Against Those Who Oppose the Monastic Life, written while he was a deacon (sometime before 386), which was directed to parents, pagan as well as Christian, whose sons were contemplating a monastic vocation.Wilken, p. 26. Chrysostom wrote that, already in his day, it was customary for Antiochenes to send their sons to be educated by monks.

In 1910 Baehrens received his doctor's degree at Groningen with his dissertation Panegyricorum latinorum editionis novae praefatio maior accedit Plinii panegyricus. For two years he acted as assistant schoolmaster at the Groningen gymnasium, until in 1912 he published his Beiträge zur lateinischen Syntax. In 1913 the Bavarian Academy of Sciences and Humanities entrusted him with the publication of the Latin homilies by Origen. The next three years Baehrens travelled to Italy, France and Germany collating manuscripts.

Early manuscript illustration of I Constantinople Homilies of Gregory Nazianzus, Bibliothèque nationale de France (879-882) The First Council of Constantinople defined in four canons the Nicene Creed, which is still used in the Catholic Church. Most importantly, it defined the divinity of the Holy Spirit, which is derived from Apostolic Tradition but not defined in the Bible. The council met from May until July 381 during the pontificate of Pope Damasus I and issued four canons.

After the two series of homilies, he wrote three works to help students learn Latin – the Grammar, the Glossary and the Colloquy. In his Grammar, he translated the Latin grammar into English, creating what is considered the first vernacular Latin grammar in medieval Europe. In his glossary the words are not in alphabetical order, but grouped by topics. Finally, his Colloquy was intended to help students to learn how to speak Latin through a conversation manual.

Brubaker was educated at Pennsylvania State University, USA, where she obtained her BA in 1972 and then an MA in 1976. Brubaker continued on to complete her PhD at Johns Hopkins University. Her PhD thesis was entitled 'The Illustrated Copy of the Homilies of Gregory of Nazianzus in Paris (Bibliothèque Nationale, cod. gr. 510)' (in two volumes). Brubaker was simultaneously employed as an instructor in the Department of Art, Wheaton College, Massachusetts between 1981 and 1983.

All grades were allowed to preach sermons and homilies. All sermons were referred to the apostles in order to ensure that the teachings were in accordance with the Bible, revealed truth, and the apostles' doctrine. The Catholic Apostolic Church had among its clergy many clerics of the Roman Catholic, Anglican and other churches. The orders of those ordained by Greek, Roman, Lutheran, Presbyterian and Anglican bishops were recognized by the simple confirmation of their ordination through an apostolic act.

Although anti-feminism was found in homilies, it does not always hold true in practice. Women who went into the convent and took vows of poverty, chastity and obedience were glorified in the eyes of the Church and its Fathers. The convent offered self-development and social responsibility to women, something that women are still fighting for today. Uniquely, the Anglo-Saxon church had institutions that consisted of male and female monasteries, located together but segregated.

The editions of ancient writings prepared by Cotelier were, in chronological order: #Homiliæ quatuor in Psalmos et interpretatio prophetiæ Danielis, græce et latine (Paris, 1661). He attributed these unpublished homilies to St. John Chrysostom; other critics, owing to the diversity of style, have held a different opinion. #SS. Patrum qui temporibus apostolicis floruerunt, Barnabæ, Clementis, Hermæ, Ignatii, Polycarpi opera edita et non edita, vera et supposita, græce et latine, cum notis (Paris, 1672). This is Cotelier's principal work.

After a preface and dedication, the work consists of homilies explicating the biblical texts set for the mass throughout the liturgical year. It was intended to be consulted as the texts changed, and is agreed to be tedious and repetitive when read straight through. Only about a fifth of the promised material is in the single manuscript of the work to survive, which is in the Bodleian Library in Oxford. Orm developed an idiosyncratic spelling system.

In 1947 he was appointed Bishop of Málaga by Pope Pius XII. He advocated a large number of apostolic and social initiatives in his diocese and his homilies were very often nationwide broadcast. Spanish Catholic Action elected him as its national ecclesiastical counselor from 1949 to 1955. In 1951 he founded the Leo XIII Social Institute, later the Faculty of Arts of the Pontifical University of Salamanca (Madrid campus), and between 1958 and 1967 he presided the Editorial Católica.

The early 15th century Fekkare Iyasus "The Explication of Jesus" contains a prophecy of a king called Tewodros, which rose to importance in 19th century Ethiopia as Tewodros II chose this throne name. Literature flourished especially during the reign of Emperor Zara Yaqob. Written by the Emperor himself were Mats'hafe Berhan ("The Book of Light") and Mats'hafe Milad ("The Book of Nativity"). Numerous homilies were written in this period, notably Retu’a Haimanot ("True Orthodoxy") ascribed to John Chrysostom.

The tradition of the Fast has existed at least since Pope Leo I (461 AD), as is evidenced by his homilies,Pope Leo I of Rome, Sermon 78: On the Whitsuntide Fast though it has subsequently been forgotten in the West. The Fast is thought to have been instituted out of thanksgiving to God for the witness of the apostles of Christ. With this Fast, believers express their thanks for the apostles' endurance of persecution during their mission.

Justin Martyr The concept was also referred to by Origen in his Homilies on Joshua, but neither he nor Cyprian were addressing non-Christians, but those already baptized and in danger of leaving the faith,Kasper, Walter. The Catholic Church: Nature, Reality and Mission, Bloomsbury Publishing, 2015 as that would involve apostasy. Earlier, Justin Martyr had indicated that the righteous Jews who lived before Christ would be saved. He later expressed a similar opinion concerning Gentiles.

Both the KCA and the Kikuyu Association opposed these Land Boards, which treated Kikuyu land as collectively-owned rather than recognising individual Kikuyu land ownership. Also in February, his daughter, Wambui Margaret, was born. By this point he was increasingly using the name "Kenyatta", which had a more African appearance than "Johnstone". In May 1928, the KCA launched a Kikuyu-language magazine, Muĩgwithania (roughly translated as "The Reconciler" or "The Unifier"), in which it published news, articles, and homilies.

Augustine of Hippo and Thomas Aquinas argue from the reference to "many mansions" that the mansions vary in type and therefore reflect "different degrees of rewards":Augustine, Homilies on the Gospel of John, Tractate 67, accessed 7 July 2016 :In every well-ordered city there is a distinction of mansions. Now the heavenly kingdom is compared to a city (). Therefore we should distinguish various mansions there according to the various degrees of beatitude.Thomas Aquinas, Summa Theologica, Question 93.

Clean-up work during the first few months at Friar Park unearthed various legacies of Crisp's time there, such as stone and wood engravings containing whimsical homilies, some of which the Salesian nuns had concealed or painted over.O'Dell, p. 137. The 10 acres of Crisp's formal gardens were so overrun with weeds that Harrison and his friend from the Hare Krishna movement, Shyamasundar Das, used World War II-era flamethrowers to clear some of the land.Greene, p. 167.

According to Harrison's later recollection, Spector suggested that "Ballad of Sir Frankie Crisp" might attract a few cover versions if he changed the lyrics. In I, Me, Mine, Harrison acknowledges that the song was "a piece of personal indulgence", but "those words were written because that's what it was" – a tribute to Frank Crisp.George Harrison, p. 208. A number of Crisp's homilies directly inspired other Harrison songs during the first half of the 1970s,Spizer, p. 224.

The first three belong to the 'Richard Nelson ' series, which was afterwards published in a separate form. He also wrote forty-eight of the 'Plain Sermons,' the publication of which in connection with the 'Tracts' was probably first suggested by him. His own contributions are those marked E in vol.x. He translated the Homilies of St John Chrysostom on the Epistle to the Hebrews for the Library of the Fathers, the translation being revised by John Barrow.

The Nowa Huta. Okruchy życia i meandry historii () is a 2003 photo anthology compiled by Jerzy Aleksander Karnasiewicz and illustrated with photographs of Nowa Huta district of Kraków, Poland; which were taken in its early days, and between 1979-2003. The book, published bilingually in Polish and English, contains essays, sociological dissertations, poetry and the homilies of future Pope John Paul II given during his visits to Nowa Huta. The anthology was unveiled by the president of Kraków, prof.

He also used lesser known writers, such as Fulgentius, Julian of Eclanum, Tyconius, and Prosper of Aquitaine. Bede was the first to refer to Jerome, Augustine, Pope Gregory and Ambrose as the four Latin Fathers of the Church. It is clear from Bede's own comments that he felt his calling was to explain to his students and readers the theology and thoughts of the Church Fathers. Bede also wrote homilies, works written to explain theology used in worship services.

Josep Moran i Ocerinjauregui (1990), Les homilies de Tortosa (Abadia de Montserrat), 33. Around 1068 Bernard, Wifred, and the bishops Berengar of Girona and William of Vic had to expel by force the simoniacal abbot of Ripoll, Miro. In 1070 he subjected the monasteries of Santa Maria de Ripoll, Sant Pere de Besalú, and Sant Martí de Les to that of Saint-Victor de Marseille.Eduard Junyent i Subirà (1975), Catalunya romànica: l'arquitectura del segle XI (Abadia de Montserrat), 145.

He visited the Middle East (Jordan, Israel and Palestine) in May 2009. Pope Benedict's main arena for pastoral activity was the Vatican itself, his Christmas and Easter homilies and Urbi et Orbi are delivered from St Peter's Basilica. The Vatican is also the only regular place where Benedict XVI traveled via motor without the protective bulletproof case common to most popemobiles. Despite the more secure setting, Pope Benedict was victim to security risks several times inside Vatican City.

Maximus is the author of numerous discourses, first edited by Bruno Bruni, and published by order of Pope Pius VI at the Propaganda in 1784 (reprinted in P.L., LVII). These discourses, delivered to the people by the saint, consist of one hundred and eighteen homilies, one hundred and sixteen sermons, and six treatises (tractatus). However, a new edition is published in the collection Corpus Christianorum Series Latina by Almut Mutzenbecher (n° XXIII, Turnhout 1962) which has accurately identified the corpus to be attributed to Maximus I of Turin. This is currently the best edition of Maximus' sermons (see this edition for more information on content and datation of each sermon). According to the edition of Bruni,Homilies 1-63 are de tempore, i.e. on the seasons of the ecclesiastical year and on the feasts of Our Lord; 64-82, de sanctis, i.e. on the saints whose feast was commemorated on the day on which they were delivered; 83-118, de diversis, i.e. exegetical, dogmatical or moral. Sermons 1-55 are de tempore; 56-93, de sanctis; 93-116, de diversis.

According to the 5th century ecclesiastic writer Gennadius of Massilia, John "wrote a book against those who disparaged his studies, in which he shows that he follows the genius of Origen not his creed".Gennadius of Massilia, De scriptoribus ecclesiasticis 31 text from CCEL Due to his Damnatio memoriae, the writings of John II were not kept in general under his name, but, besides Mystagogical Catecheses, it is very much probable that certain homilies, in Greek, Georgian or Armenian, must be restored to him, as happened in the second half of 20th century for his homilies upon "the Feast of the Angels",M. van Esbroeck, Dans une Homily géorgienne sur les Archanges, in Analecta Bollandiana 89 (1971) 155-176 and on the "Dedication of the Church of Holy Zion"M. van Esbrœck, Une homélie sur l’Église attribuée à Jean de Jérusalem, in Le Muséon, 86 (1973), p. 283-304 The edition of a liturgical lectionary of Jerusalem, preserved in an old Armenian version, is also attributed to him.

When Queen Elizabeth came to the throne in 1558, a solution was thought to have been found. To minimise bloodshed over religion in her dominions, the religious settlement between the factions of Rome and Geneva was brought about. It was compellingly articulated in the development of the 1559 Book of Common Prayer, the Thirty- Nine Articles, the Ordinal, and the two Books of Homilies. These works, issued under Archbishop Matthew Parker, were to become the basis of all subsequent Anglican doctrine and identity.

The midrash is divided into 32 chapters. Chapters 1-24 cover I Samuel, and chapters 25-32 cover II Samuel. The midrash contains aggadic interpretations and homilies on the books of Samuel, each homily being prefaced and introduced by a verse taken from some other book of the Bible. It resembles most of the other aggadic midrashim in diction and in style; in fact, it is a collection of teachings found in such midrashim and referring to the books of Samuel.

In Western Christianity the bema developed over time into the sanctuary and chancel (or presbytery). The next development was the ambo, from a Greek word meaning an elevation. This was originally a raised platform from which the Epistle and Gospel would be read, and was an option to be used as a preacher's platform for homilies, though there were others. Saint John Chrysostom (died 407) is recorded as preaching from the ambo, but this was probably uncommon at this date.

Anthologia liturgica. Book I accounts for almost half of all the codex and contains sermons and homilies concerning Saint James, two descriptions of his martyrdom and official liturgies for his veneration. Its relative size and the information it contains on the spiritual aspects of the pilgrimage make it the heart of the codex. The Veneranda Dies sermon is the longest work in Book One and seems to have been part of the feast day celebrations for St. James (July 25).

The homilies were written down by stenographers and subsequently circulated, revealing a style that tended to be direct and greatly personal, but formed by the rhetorical conventions of his time and place.Yohanan (Hans) Lewy, "John Chrysostom" in Encyclopaedia Judaica (ed. Cecil Roth), Keter Publishing House: 1997; In general, his homiletical theology displays much characteristic of the Antiochian school (i.e., somewhat more literal in interpreting Biblical events), but he also uses a good deal of the allegorical interpretation more associated with the Alexandrian school.

His literary works comprise paraphrases and homilies on the Epistles and Gospels of the liturgical year, sermons for Sundays and festivals, meditations and discourses on the Life and Passion of Christ, and a variety of treatises, sermons, letters, meditations etc. on subjects pertaining to the spiritual life. He was not a polemist. Among his productions the only ones of a controversial kind are two dissertations against Lutheran errors (from the Catholic point of view) and in defense of the monastic life.

Organya, July 2007. Organyà is a municipality in the comarca of the Alt Urgell in Catalonia. It is situated on the right bank of the Segre river below the Trespons gorge, and is served by the C-14 road between Ponts and La Seu d'Urgell. There is a monument to the Homilies d'Organyà, a 12th or 13th century collection of sermons which is the oldest literary text in the Catalan language to survive in its entirety, discovered in the town in 1904.

In the Middle Ages, religion played a major role in driving antisemitism. Adversus Judaeos ("against the Judeans") are a series of fourth century homilies by John Chrysostom directed to members of the church of Antioch of his time, which continued to observe Jewish feasts and fasts. Critical of this, he cast Judaism and the synagogues in his city in a critical and negative light. The use of hyperbole and other rhetorical devices painted a harsh and negative picture of the Jews.

Folio of the Miracles, from the Vaticanus graecus 797 manuscript The Miracles of Saint Demetrius, also known by the Latin title Miracula Sancti Demetrii, is a 7th-century collection of homilies, written in Greek, accounting the miracles performed by the patron saint of Thessalonica, Saint Demetrius. It is a unique work for the history of the city and the Balkans in general, especially in relation to the Slavic invasions of the late 6th and 7th centuries, which are otherwise neglected by contemporary sources.

Adémar learned calligraphy, to read, to compose and to notate liturgical chant, to compile and to revise liturgical books, and to compose and to write liturgical poetry, homilies, chronicles and hagiography.James Grier (1995). His life was mainly spent in writing and transcribing chant books and chronicles, and his principal work is a history entitled Chronicon Aquitanicum et Francicum or Historia Francorum. This is in three books and deals with Frankish history from the reign of Pharamond, king of the Franks, to 1028.

The Thirty-nine Articles were not intended as a complete statement of the Christian faith but of the position of the Church of England in relation to the Catholic Church and dissident Protestants. In 1571, Convocation finalised the Thirty-nine Articles. It was given statutory force by the Subscription Act, which required all new ministers to affirm their agreement with this confessional statement. With the Queen's approval, Convocation also issued a second Book of Homilies with sermons on 20 topics.

Alfred the Great translated into Anglo-Saxon the homilies of Venerable Bede, and for the clergy the "Regula Pastoralis" of St. Gregory the Great. Ælfric selected and translated into the same language passages from St. Augustine of Hippo, St. Jerome, Bede, St. Gregory, Smaragdus and occasionally from Haymo. His aim was to work the extracts into a whole, and thus present them in an easy and intelligible style (Lingard, II, 313). These translations held a prominent place in early English literature.

Paul also wrote an epitome, which has survived, of Sextus Pompeius Festus's De verborum significatu, which he dedicated to Charlemagne. While Paul was in Francia, Charlemagne asked him to compile a collection of homilies. Paul granted this request after returning to Monte Cassino; the compilation was largely used in the Frankish churches. A life of Pope Gregory the Great has also been attributed to Paul, and he is credited with a Latin translation of the Greek Life of Saint Mary the Egyptian.

In 1700 Cohen published in Venice his Derashot 'al ha-Torah, a common title for homilies (sermons) and commentary on the Pentateuch (Torah). His Derashot 'al ha-Torah is also known as Kebod Chacamim or Kevod Ḥakhamim (The Glory of Wise Men). In 1719 he published in Venice his Kehunnat Abraham (כהנת אברהם), a book of religious poems in Hebrew written in the manner of and inspired by the Psalms (Tehillim). Cohen used a number of different meters in his poetry.

Titlepage of a 16th-century Latin translation of Theophylact's bible commentaries His commentaries on the Gospels, Acts, the Pauline epistles and the Minor prophets are founded on those of Chrysostom. His other extant works include 530 letters and various homilies and orations, the Life of Clement of Ohrid known as Comprehensive, and other minor pieces. A careful edition of nearly all his writings, in Greek and Latin, with a preliminary dissertation, was published by JFBM de Rossi (4 vols. fol., Venice).

Robert S. Smith (February 7, 1932 – July 27, 2010) was an American Catholic priest, author, and educator. His interests ranged from philosophy and theology to the ethics of medical care to interfaith dialogue. Smith's homilies explored the mystery and challenge of religious faith, the relationship between modern culture and the struggle to pursue Christian life, and the paradoxical, complex nature of the spiritual journey. He founded the Sophia Center, devoted to engendering discourse among diverse scientific, cultural, and religious perspectives.

Of his writings probably the most important are his exhaustive commentaries on the text of the Old and New Testaments, in which he skillfully interwove and summarized the interpretations of previous writers such as Ephrem, Chrysostom, Cyril, Moses Bar-Kepha and John of Dara, whom he mentions together in the preface to his commentary on St Matthew. Among his other main works are a treatise against heretics, containing inter alia a polemic against the Jews and the Muslims; liturgical treatises, epistles and homilies.

Moreover, Thomas Bredehoft has argued that an alternative system of non- classical Old English poetry with looser constraints existed alongside this classical verse. In Bredehoft's reading, this poetry is epitomized by the homilies of Ælfric of Eynsham traditionally described as being in 'rhythmical prose'.Bredehoft, Thomas A. 'Ælfric and Late Old English Verse', Anglo-Saxon England, 33 (2004), 77–107; Thomas A. Bredehoft, Early English Metre (Toronto: University of Toronto Press, 2005). This section of the article, however, focuses on the classical form.

In 2003, he became the National Coordinator of the Italian Bishop's Conference for Pastoral Care of Filipino Migrants in Italy. In 2005, he became a member of Pontificio Comitato per i Congressi Eucaristici Internazionali in the Vatican. He has also written a number of books regarding Historical interest published by the Archdiocese of Manila and about Homilies, Prayers, and Spirituality published by St. Paul's (SSP). On April 1, 2010, Santos was appointed as the fourth Bishop of Balanga by Pope Benedict XVI.

What little we know of the worship in mystery religions such as the Eleusinian Mysteries and Mithraism suggests that a ritual death and rebirth of the initiate was an important part of their liturgy. Again, this has earlier parallels, in particular with the worship of Osiris. The ancient homily on The Lord's Descent into Hell may mirror these traditions by referring to baptism as a symbolic death and rebirth (cf. ). Or, these traditions of Mithraism may be drawn from early Christian homilies.

The codex contains the complete text of the Book of Revelation with much non-biblical material (homilies of Basil the Great, Gregory of Nyssa and others) on 20 parchment leaves (27.5 cm by 19 cm). The text is written in one column per page, 35 lines per page, in about 36 letters per line.C. R. Gregory, „Textkritik des Neuen Testaments“, Leipzig 1900, Bd. 1, p. 121. The uncial letter of the codex are written in a peculiar form with special attention.

He was appointed chaplain to Bishop Edmund Bonner, for whom he wrote two homilies: "Of the Church what it is", and "Of the Authority of the Church". He also wrote "Declaration in his sickness of his faith or belief in all points as the Catholic Church teacheth against sclaunderous reports against him" (London, 1557). John Foxe purports to record some of his discussions with persons charged with heresy, and states that on his death-bed he repented of his conversion.

Hachette UK, 2012. There are about 30,000 surviving lines of Old English poetry and about ten times that much prose, and the majority of both is religious. The prose was influential and obviously very important to the Anglo-Saxons and more important than the poetry to those who came after the Anglo-Saxons. Homilies are sermons, lessons to be given on moral and doctrinal matters, and the two most prolific and respected writers of Anglo-Saxon prose, Ælfric and Wulfstan, were both homilists.

The series was originally published between 1867 and 1873 by the Presbyterian publishing house T. & T. Clark in Edinburgh under the title Ante-Nicene Christian Library (ANCL), as a response to the Oxford movement's Library of the Fathers which was perceived as too Roman Catholic. The volumes were edited by Rev. Alexander Roberts and James Donaldson. This series was available by subscription, but the editors were unable to interest enough subscribers to commission a translation of the homilies of Origen.

The earliest commemorations were connected with the Feast of the Epiphany, 6 January: Prudentius mentions the Innocents in his hymn on the Epiphany. Leo in his homilies on the Epiphany speaks of the Innocents. Fulgentius of Ruspe (6th century) gives a homily De Epiphania, deque Innocentum nece et muneribus magorum ("On Epiphany, and on the murder of the Innocents and the gifts of the Magi").Prudentius, Leo, and Fulgentius are noted in Sir William Smith and Samuel Cheetham, A dictionary of Christian antiquities, s.v.

The history of Christian exegesis may be roughly divided into three periods: the Age of the Fathers, the Age of Catenæ and Scholia (seventh to sixteenth century), and the Age of Modern Commentaries (sixteenth to twentieth century). The earliest known commentary on Christian scriptures was by a Gnostic named Heracleon in . Most of the patristic commentaries are in the form of homilies, or discourses to the faithful, and range over the whole of Scripture. There are two schools of interpretation, that of Alexandria and that of Antioch.

Gabriel Longueville was born in Ardèche on 18 March 1931. The Bishop of Viviers Alfred Couderc ordained him to the priesthood in the diocesan cathedral on 29 June 1957 while in 1969 the Bishop Jean Hermil sent him to Argentina. He dedicated himself to the needs of the poor and soon began working in La Rioja in the same parish as the priest Carlos de Dios Murias. Both had their homilies monitored and both were kidnapped while dining in the evening on 18 July 1976.

There is one copy in church collection of the writings and homilies Flower Garden (). This collection also includes extracts from the Short Chronicler and Kiev Pechersk Patericon, Story about Abdication Books in edition the end of the 15th century, the canonical texts mainly from Novgorod monuments and other materials. It includes special redaction of Church Statute of Prince Yaroslav. According to Vladimir Avtokratov, processing of this redaction is similar to processing of Pravosudiye, therefore compiler of Pravosudiye could be the author of Flower Garden.

The market served not just as a place for commerce, but as a stage for politic debates and religious homilies as well. In 1442 the words of St. Bernardino of Siena against gambling and usury resounded. In 1551 St. Ignatius of Loyola opened his first school of grammar and Christian doctrine, from which the Collegio Romano sourced, and held his first spiritual exercises. In 1713 Rosa Venerini opened the first Roman house of the Maestre Pie Venerini, the first women's public school in Italy.

Because of the limitations of language and of personal religious biases, Spanish chroniclers often recorded different interpretations of Tagalog words relating to worship. The word "anito" is one of these words which had differing interpreters. Scott notes that missionaries eventually reinterpreted the word to mean "all idols", including the middle eastern gods mentioned in the bible, whenever they were included in their homilies. As a result, in modern times, the word "anito" has come to mean the various figurines or "idols" which represent Filipino deities.

The diction and style are very fine in many passages. In the beginning of the first homily, which shows the characteristics of the "genuine" portions of the Pesikta Rabbati (in the proems of R. Tanhuma following the halakic exordium), the year 845 is indicated as the date of composition of the work; there are no grounds for regarding the date as a gloss. In the appendix to the Friedmann edition, four homilies are printed from a manuscript, Nos. 1 and 2 of which have yelammedenus and proems.

According to these accounts Isaac flourished under Theodosius II, and was a native either of Amid (Diyarbakir) or of Edessa. Several writers identify him with Isaac, the disciple of St. Ephraim, who is mentioned in the anonymous Life of that father; but according to the patriarch Bar Shushan (d. 1073), who made a collection of his homilies, his master was Ephraim's disciple Zenobius. He is supposed to have migrated to Antioch, and to have become abbot of one of the convents in its neighborhood.

According to Zacharias Rhetor he visited Rome and other cities, and the Zuqnin Chronicle by Pseudo-Dionysius of Tell-Mahr informs us that he composed poems on the Secular Games of 404, and wrote on the destruction of Rome by Alaric I in 410. He also commemorated the destruction of Antioch by an earthquake in 459, so that he must have lived till about 460. Unfortunately these poems have perished. When we examine the collection of homilies attributed to Isaac, a difficulty arises on two grounds.

It reads, "...with great power there must also come -- great responsibility!".The Evolution of the Pithy Proverb: "With great power comes great responsibility." at Quote/Counterquote. Accessed April 11, 2013 However, later stories and flashbacks that took place when Ben was still alive retroactively made the phrase one of Ben's many homilies he would lecture Peter with. Latter-day reinterpretations of Spider-Man, such as the Spider-Man film and the Ultimate Spider-Man comic, depict Ben as saying this phrase to Peter in their last conversation.

Bornsztain's other works include Eglei Tal on the 39 Melachos of Shabbat, unpublished sifrei Hasidut, and many writings in manuscript form, including chiddushim on the Rambam. Many of his Torah sayings to his Hasidim appear in his son's work, Shem Mishmuel. The homilies which he delivered before his listeners on Shabbat were collected and printed after the Holocaust in the book Ne'ot Deshe (two parts) together with the Torah thoughts of his successors as Sochatchover Rebbes. His biography, Abir HaRo'im, was published in Pyetrkov in 1935.

Since its founding in 1830, the seminary has had over 400 students, with over 300 graduating with a diploma. Its primary goal is to produce rabbis, though for many years some graduates have become chanters or Hazzanim. Of the nineteen Chief Rabbis of France (including interim) since the creation of the role, the last nine Chief Rabbis were ordained by the Seminary. The Seminary library specializes in the Bible, the Talmud, Halacha, Rabbinic literature, Talmudic law, homilies, and in the history and sociology of Judaism.

House of via Vignatagliata, Ferrara. In 1709 Lampronti was appointed teacher at the Italian Talmud Torah, receiving a monthly salary of twelve scudi in return for devoting the larger part of his day to teaching chiefly Hebrew grammar, arithmetic, and Italian. Lampronti gave his pupils his own homilies on the weekly sections, composed in Italian, for practise in translating into Hebrew. He also set some of his pupils to copy from the sources material which he needed for the encyclopedic work he had undertaken.

At the Reformation, the translation of liturgy and Bible into vernacular languages provided new literary models. The Book of Common Prayer and the Authorized King James Version of the Bible have been hugely influential. The King James Bible, one of the biggest translation projects in the history of English up to this time, was started in 1604 and completed in 1611. The earliest surviving examples of Cornish prose are Pregothow Treger (The Tregear Homilies), a set of 66 sermons translated from English by John Tregear 1555–1557.

Illustration depicting the Archangel Uriel holding a chalice, from the Dersana Urael published in Amharic. The Homily on the Archangel Uriel ( or 'The Sermon of Urael') is an Ethiopian homiliary containing a collection of miracles and sermons in honour of the Archangel Uriel. The homiliary itself belongs to a larger collection of homilies dedicated to the angels (). It is attested in two Gǝʿǝz manuscripts, namely the earlier 'short' recension (EMML 1835) and the later 'long' recension (EMML 1841), both preserved in the monastic library of Däbrä Ḥayq.

Alphonsus Liguori wanted his companions to be itinerant preachers of the Word of God. Traditionally, this has been the mainstay of the Redemptorists as they are well known for conducting parochial missions. The purpose of these parochial missions and the homilies preached by the Redemptorists is to "... invite people to a deeper love for God and a fuller practice of the Christian life." In accordance with the instructions of Liguori, preaching is to be down-to-earth and understandable to all who are listening.

During his first two years as a presbyter in Antioch (386-387), Chrysostom denounced Jews and Judaizing Christians in a series of eight sermons delivered to Christians in the church of Antioch, who were taking part in Jewish festivals and other Jewish observances.See Wilken, p.xv, and also "John Chrysostom" in Encyclopedia Judaica It is disputed whether the main target were specifically Judaizers or Jews in general. His homilies were expressed in the conventional manner, utilizing the uncompromising rhetorical form known as the psogos (Greek: blame).

One of the purposes of these homilies was to prevent Christians from participating in Jewish customs, and thus prevent the perceived erosion of Chrysostom's flock. In his sermons, Chrysostom criticized those "Judaizing Christians", who were participating in Jewish festivals and taking part in other Jewish observances, such as observing the sabbath, submitting to circumcision and pilgrimage to Jewish holy places.Wilken, p.xv. In Greek, the sermons are called Kata Ioudaiōn (Κατὰ Ιουδαίων), which is translated as Adversus Judaeos in Latin and Against the Jews in English.

1949 saw the chance discovery in the British Museum of the Tregear Homilies. John Mackechnie, the Celtic scholar who discovered them, passed news of the discovery on to Nance. The Old Cornwall Societies began in 1951 to publish a series of small booklets with extracts from Middle Cornish edited in Unified Cornish by Nance and A. S. D. Smith. Including among these texts were Bewnans Meryasek, An Tyr Marya, Sylvester ha'n Dhragon, Abram hag Ysak, Adam ha Seth, Davydd hag Urry and An Venen ha'y Map.

Aphrahat (c. 270–c. 345) was a Syriac-Christian author of the 3rd century from the Adiabene region of Northern Mesopotamia, which was within the Persian Empire, who composed a series of twenty-three expositions or homilies on points of Christian doctrine and practice. He was born in Persia around 270, but all his known works, the Demonstrations, come from later on in his life. He was an ascetic and celibate, and was almost definitely a son of the covenant (an early Syriac form of communal monasticism).

Davidson and Scheick, 88; Claeys, 177. While still in France, Paine formed the Church of Theophilanthropy with five other families, a civil religion that held as its central dogma that man should worship God's wisdom and benevolence and imitate those divine attributes as much as possible. The church had no priest or minister, and the traditional Biblical sermon was replaced by scientific lectures or homilies on the teachings of philosophers. It celebrated four festivals honoring St. Vincent de Paul, George Washington, Socrates, and Rousseau.

Theodore Daphnopates () was a senior Byzantine official and author. He served as imperial secretary, and possibly protasekretis, under three emperors, Romanos I Lekapenos, Constantine VII Porphyrogennetos, and Romanos II, rising to the ranks of patrikios and magistros, and the post of Eparch of the City. Daphnopates' public career ended with the accession of Nikephoros II Phokas in 963, when he went into retirement. Daphnopates also participated in the encyclopaedism movement, writing several homilies and theological as well as historical works, few of which survive.

The means of organizing in Arceo's view was labor unions, which he viewed as "essential to the base of community organizing." For the workers whom Arceo provided support for in his Sunday homilies, his title was Don Sergio, an honorific title in the Spanish language. In April 1972, Méndez Arceo attended the Christians for Socialism conference in Santiago de Chile; he was the only member of the Mexican episcopate to attend. The conference was the first continent-wide gathering of its kind, composed of Catholics and Protestants.

Mel Gussow, in his review of the 1973 production for The New York Times, wrote that Wilson "writes with understanding and sensitivity about unwanted people... There are moments in this play... when Wilson - with his passion for idiosyncratic characters, atmospheric details and invented homilies - reminds me of William Saroyan and Thornton Wilder... The play seems to meander... there is little plot or action but there is emotion."Gussow, Mel. "Stage: The Unwanted People of 'Hot L Baltimore'" The New York Times, February 8, 1973, p. 37.

The locution is cited in important texts from all stages of the English language. In the Old English homily of Trinity MS.B.14.52, it occurs in Latin (spelled "cupio dissolui") surrounded by Old English prose. In Middle English, it occurs for instance in the Lambeth Homilies, translated as "ich walde thet ich ded were, for me longeth to criste." It was frequently quoted by Thomas More (1478–1535) especially as he got older, and by John Donne (1572–1631) in many of his sermons.

Ten years later the O.N.P.M.I. had looked after more than 1,000 orphans in 14 orphanages, more than 6,000 in 60 Kindergartens with workshop annexes, with 20 alpine and coastal summer-camp locations. Semeria's passionate fundraising, using homilies, participating at conferences, producing publications, was undiminished. The entire purpose of "selling himself" in this way was to engage support for "his orphans". It was notable that despite his own educational background, there was no attempt to use the O.N.P.M.I. as a training ground for theological scholarship.

Symeon wrote a number theological and liturgical works, which were imperfectly edited in Iaşi in 1683, reprinted by Migne in PG 155. He also left a number of short works, homilies, and a host of pastoral letters to be found in the Political-historical Works and in the Theological Works (Ἔργα θεολογικά) published by Balfour. In addition, he wrote numerous hymns and a discourse on the priesthood. The most extensive of his works is the Dialogue in Christ, which runs from PG 155: 33 to 696.

Actually it is classified as ℓ 559 on the list Gregory-Aland. Gregory dated it to the 8th century. The leaves 138-163, 165-168, 170, 173, 176-178, 203-208, 210-213, 215-220, 223-226, 228, 231-233 contain text of Homilies from the 9th century, size 25.5 by 17 cm, in leaned uncial letters, two columns per page, and 27 lines per page. The leaves 234, 236, 238, 239, 241, 243, 245, contain text of Homilies (of unknown authorship), from the 6th century, written in square uncial letters, size 19.3 by 18.5 cm, in two columns, 22 lines per page. The leaves 235, 237, 240, 243, 244, 246-249, 251-253, 310-315, contain text of Geographica of Strabon, the 6th century, written in leaned uncial letters, size 20.5 by 20.3, in three columns, 38 lines per page. The text was published by Giuseppe Cozza-Luzi in 1884. The leaves 198, 199, 221, 222, 229, 230, 293-303, 305-308, contain text of the Acts, Catholic epistles, and Pauline epistles; they are designated as codex 048 on the list Gregory-Aland, α 1070 (von Soden). Scrivener designated it by Hebrew letter ב.

Each homily has a set structure: it begins with a halakhic exordium, has one or more proems, followed by the commentary (covering only the first verse, or a few verses from the beginning of the section read), and ends with an easily recognizable peroration containing a promise of the Messianic future or some other consolatory thought, followed by a verse of the Bible. The comments referring only to the first verses of the lesson characterize Devarim Rabbah as a Midrash of homilies, in which even the proems are independent homilies rather than introductions to the comment on the Scriptural section. The exordiums show that Devarim Rabbah is very similar to the Tanḥuma Midrashim. In the halakhic exordium (an essential of the aggadic discourse which is found neither in Pesikta Rabbati and Vayikra Rabbah nor in Bereshit Rabbah), an apparently irrelevant legal question is put, and answered with a passage from the Mishnah (about twenty times) or Tosefta, etc. Such answers are generally introduced in Devarim Rabbah by the formula כך שנו חכמים, though the formula commonly used in the Tanhuma (כך שנו רבותינו) occurs twice (in 1:10,15).

There was once extant a collection of his homilies and sermons, but they have all perished except for two, and some fragments and excerpts from others.Catholic Encyclopedia The so-called Dialogues with King Gundobad, written to defend the Catholic faith against the Arians and which purports to represent the famous Colloquy of Lyon in 449, was once believed to be his work. Julien Havet demonstrated in 1885, however, that it is a forgery of the Oratorian, Jérome Viguier, who also forged a letter purporting to be from Pope Symmachus to Avitus.

Next came, for the Ælfric Society, The Homilies of the Anglo- Saxon Church,' with an English version, published in ten parts between 1843 and 1846. In 1834 Thorpe had begun a translation of Johann Martin Lappenberg's works on old English history, but was deterred. By 1842 he had started another version, with alterations, corrections, and notes of his own; it was published in two volumes in 1845 as A History of England under the Anglo-Saxon Kings. It was followed eventually by a version of Lappenberg's History of England under the Norman Kings (1857).

Michel, right, and Edmond Navratil, the "Titanic Orphans" Two Roman Catholic priests on board, Father Thomas Byles and Father Joseph Peruschitz, celebrated mass every day for second- and third-class passengers during the voyage. Father Byles gave his homilies in English, Irish, and French and Father Peruschitz gave his in German and Hungarian. On the ship, a Lithuanian priest, Father Juozas Montvila, also perished during the sinking. Rev. John Harper, a well-known Baptist pastor from Scotland, was travelling to America with his daughter and sister to preach at the Moody Church in Chicago.

László Mezey proposes that Gerard was only responsible for the spiritual education of Emeric. After Emeric's education was completed, Gerard settled in the Bakony Hills to live as a hermit near Bakonybél, at a place where the saintly Gunther of Bohemia had lived. Szegfű says that Gerard's withdrawal from the royal court was the consequence of the arrival of the family of the Doge Otto Orseolo to Hungary around 1024. During the following years, Gerard built a chapel at the foot of a hill, and wrote theological studies and homilies (which were later lost).

R. B. Kinsman, the vicar of Tintagel, published, in 1866, a collection of Posthumous Gleanings from Budge's study and from the essays which he had contributed to the Saturday Review. Budge was a learned theologian and a skilled geologist. For Edward Pusey's Library of the Fathers he translated the Homilies of St. John Chrysostom on the Statues, and his scientific knowledge was shown in the numerous articles which he supplied to the Royal Geological Society of Cornwall, and to the Royal Institution of Cornwall, on the geology of the Lizard district. To the Rev.

Pole was aided by some of the leading Catholic intellectuals, Spanish members of the Dominican Order: Pedro de Soto, Juan de Villagarcía and Bartolomé Carranza. In 1556, Pole ordered clergy to read one chapter of Bishop Bonner's A Profitable and Necessary Doctrine to their parishioners every Sunday. Modelled on the King's Book of 1543, Bonner's work was a survey of basic Catholic teaching organized around the Apostle's Creed, Ten Commandments, seven deadly sins, sacraments, Lord’s Prayer and Hail Mary. Bonner also produced a children's catechism and a collection of homilies.

In its plan, as well as in the form of the several chapters, Leviticus Rabbah bears great resemblance to the Pesikta de-Rav Kahana. Like the lectures in the Pesikta, the homilies in Leviticus Rabbah begin with a larger or smaller number of poems on passages mostly taken from the Writings. Then follows the exposition proper of the passage to which the homily refers. The explanation often covers only a few verses, or even a few words of the first verse, of the passage on which the parashah is based.

A relic of the True Cross being carried in procession through the Piazza San Marco, Venice. Gentile Bellini 15th century. Saint John Chrysostom wrote homilies on the three crosses: The Roman Catholic Church, the Eastern Orthodox Church, Oriental Orthodox Church, the Anglican Communion, and a number of Protestant denominations, celebrate the Feast of the Exaltation of the Cross on September 14, the anniversary of the dedication of the Church of the Holy Sepulchre. In later centuries, these celebrations also included commemoration of the rescue of the True Cross from the Persians in 628.

In addition to his homilies, there is also an epistle to the council of Iconium of 376, and a didactic work (of questionable authenticity) Epistula Iambica ad Seleucum. The spurious "Iambics to Seleucus" offers an early and important catalogue of the canonical writings; other spurious fragments, current under his name, are taken from scriptural discourses, dogmatic letters and controversial writings.P.G., XXXIX, 13-130. The polemical treatise Against False Asceticism of Amphilochius of Iconium is expressly directed against the beliefs and practices of the ‘Encratites’ and ‘Apotactites’ of rural Lycaonia.

The most devout worshipers in some countries exceeded the requirements adopted by the Council of Macon, and fasted every day of Advent. The homilies of Gregory the Great in the late sixth century showed four weeks to the liturgical season of Advent, but without the observance of a fast. However, under Charlemagne in the ninth century, writings claim that the fast was still widely observed. In the thirteenth century, the fast of Advent was not commonly practised although, according to Durand of Mende, fasting was still generally observed.

Asterius of Amasea was the younger contemporary of Amphilochius of Iconium and the three great Cappadocian Fathers. Little is known about his life, except that he was educated by a Scythian slave. Like Amphilochius, he had been a lawyer before becoming bishop between 380 and 390 AD, and he brought the skills of the professional rhetorician to his sermons.Introduction to his sermons Sixteen homilies and panegyrics on the martyrs still exist, showing familiarity with the classics, and containing an unusual concentration of details of everyday life in his time.

Philip Rubens, brother of the painter, produced an edition of the homilies, published posthumously in a memorial volume after his death in 1611, together with a short biography of Philip, a selection of Latin poems that he had written, and Latin poems written in his memory by his friends. Fourteen genuine sermons have been printed by Migne in the Patrologia Graeca 40, 155-480, with a Latin translation. along with other sermons "by Asterius" that were written by Asterius the Sophist. Another two genuine sermons were discovered in manuscript at Mount Athos by M. Bauer.

The Bishop of La Rioja Enrique Angelelli - himself killed just after the trio - condemned human rights abuses and was critical and vocal about the regime that Jorge Rafael Videla controlled. Murias himself was a protégé of Angelelli and himself was outspoken about the regime. The authorities began monitoring him and his fellow pastor Gabriel Longueville while monitoring all their homilies waiting for the time to be able to arrest them. Both were kidnapped and killed with their corpses found not long after in the middle of a field.

Monastic influence accounts for the practice of adding to the reading of a biblical passage some patristic commentary or exposition. Books of homilies were compiled from the writings of SS. Augustine, Hilary, Athanasius, Isidore, Gregory the Great and others, and formed part of the library of which the Breviary was the ultimate compendium. In the lessons, as in the psalms, the order for special days breaks in upon the normal order of ferial offices and dislocates the scheme for consecutive reading. The lessons are read at Matins (which is subdivided into three nocturns).

Saint Patrick's Cathedral, New York City During a time when city clergy were subject to criticism for their high lifestyle, John was determined to reform his clergy in Constantinople. These efforts were met with resistance and limited success. He was an excellent preacher whose homilies and writings are still studied and quoted. As a theologian, he has been and continues to be very important in Eastern Christianity, and is generally considered among the Three Holy Hierarchs of the Greek Church, but has been less important to Western Christianity.

The History of the Decline and Fall of the Roman Empire by Edward Gibbon reports that: The reference to Varronianus being half-blind comes from the "Homilies on Philippians" by John Chrysostom. "Another again, his successor, was destroyed by noxious drugs, and his cup was to him no longer drink, but death. And his son had an eye put out, from fear of what was to follow, though he had done no wrong." Louis-Sébastien Le Nain de Tillemont was the first to identify the poisoned emperor with Jovian and the son with Varronianus.

Printed with translation in MacCarthy's edition of the Stowe Missal, and in the Transactions of the Aberdeen Ecclesiological Society, with translation and notes by D. Macgregor (1898). The whole book published in facsimile without transliteration or translation but with a detailed table of contents by the Royal Irish Academy (1876). The Passions and Homilies edited with a translation and glossary by Robert Atkinson in the Todd Lecture series of the same Academy (1887). An 8th-century manuscript of probably Northumbrian origin, contains selections from the Gospels, collects, hymns, canticles, private devotions, etc.Reg. 2.

Porrage had taken refuge in Calais with his friend Thomas Sprat during Mary's reign, and had narrowly escaped capture during a furtive visit to Sandwich.J. Foxe, The Actes and Monuments, 1570 edition, Book 12, pp. 2326–27 ('John Foxe's Acts and Monuments online'). Many new books were acquired, first a Great Bible, Service Book, Paraphrases, and 20 song-books (1559); the Book of Articles (1560); Homilies, prayers and thanksgivings in time of plague (1562–63 and 1568–69); prayerbooks and thanksgivings for the Turks' overthrow; and a book of prayer for the Queen's Majesty (1569).

Later works, representative of his mature style, are the Vatican copy of the homilies of James the Monk of Kokkinobaphos (Vat. gr. 1162) executed for the wife of the sebastokrator Andronikos Komnenos, and the so-called "Seraglio Octateuch" (Topkapi gr. 8). The former work has given the painter his name, and is considered as his "grandest creation" and "the longest visual biography of the Virgin ever produced in Byzantium". He represents "the last Stylistically coherent group of manuscripts known from Constantinople before the city was sacked during the Fourth Crusade in 1204".

The homilies are distinctive for the archaic level of development of the Catalan used in them, such as plader (to please, oblige), pad (peace), crod (cross), fed ("make", imperative plural), etc., as well as the retention of the final s in the first person plural of verbs like soms ("we are", modern Catalan som) or vulams (subjunctive "we love" or "we like"; in modern Catalan, vulguem). Interference from Provençal is seen in orthographic, phonetic and morphological archaisms, owing to the close political, economic and cultural relations between the Occitan territories and the Catalan counties.

Some time between 816 and 826 Smaragdus obtained royal protection for the abbey from Louis the Pious, ensuring that wagons, pack-horses and ships would be exempt from customs taxes on goods transported between the monastery and its lands. Smaragdus achieved fame as a writer of homilies, and for his writings on the Rule of St Benedict. Smaragdus, who died around 840, was succeeded as Abbott by Hadegaudus, who was probably elected by the monks themselves. Abbots in the tenth century included Odon I, followed by Sarovard, followed by Odon II, who died in 995.

It is difficult to ascertain the exact date of the editing of Genesis Rabbah. It was probably undertaken not much later than the Jerusalem Talmud (4th to 5th centuries). But even then the text was probably not finally closed, for longer or shorter passages could always be added, the number of prefatory passages to a section be increased, and those existing be enlarged by accretion. Thus, beginning with the Torah portion Vayishlach, extensive passages are found that bear the marks of the later aggadah, and have points of connection with the Tanhuma homilies.

The Syro-Hexapla, the Syriac translation of the Old Testament, was written by Paul of Tella on commission from Athanasius in 615-617. Athanasius may have also been the patron of Paul of Edessa's Syriac translation of the Homilies of Gregory of Nazianzus, as well as the Harklean version of the New Testament by Thomas of Mabbogh. Athanasius wrote a biography of Patriarch Severus of Antioch. The original copy, likely written in Greek or Syriac, has been lost, but Coptic fragments survive, as well as an Arabic copy that was later translated into Ethiopic.

Wheelock produced the editio princeps of the Old English version of Bede's Ecclesiastical History of the English People and the Anglo-Saxon Chronicle (1643–1644). (Referred to as "Wheloc") In the same work he published an important edition – and the first in England – of Bede's Ecclesiastical History in its original Latin text,David C. Douglas, English Scholars (1939), p. 73. opposite the Old English version, along with Anglo-Saxon laws. Many of the notes in this consist of the Old English homilies of Aelfric of Eynsham, which Wheelocke translated himself into Latin.

Other, less abundantly attested varieties of Middle Persian literature include the 'Manichaean Middle Persian' corpus, used for a sizable amount of Manichaean religious writings, including many theological texts, homilies and hymns (3rd–9th, possibly 13th century). Even less-well attested are the Middle Persian compositions of Nestorian Christians, evidenced in the Pahlavi Psalter (7th century); these were used until the beginning of the second millennium in many places in Central Asia, including Turfan (in present-day China) and even localities in Southern India.Sundermann, Werner. 1989. Mittelpersisch. P. 138.

The church's rector from 1862 to 1869 was Phillips Brooks, probably most famous as the author of the lyrics to the familiar Christmas carol "O Little Town of Bethlehem". Renowned (and sometimes reviled) for his ebullient homilies and his staunch opposition to slavery, Brooks delivered a eulogy to Abraham Lincoln in the church on April 23, 1865, following the U.S. President's assassination on April 14. This sermon was reprinted and widely read. After the end of the American Civil War, Brooks took a sabbatical from the church to travel to Europe, Israel and Palestine.

"Poor Robin" established a tradition of parody, reporting the trivial and inconsequential juxtaposed with the serious, in parallel chronologies--set in rhymed couplets--of the "Loyal" and the "Fanatic", which began in 1663 and became Old Poor Robin with the 1777 issue.Frank Palmeri, Satire, History, Novel: Narrative Forms, 1665-1815, (University of Delaware Press) 2003, "Poor Robin", pp 51ff. Poor Robin offered deadpan prognostications of the obvious, and substituted parodic saints' days under the "Fanatic" rubric. From the turn of the 18th century, the satire becomes blunted and wise homilies of prudence take their place.

Some modifications were made to appeal to Catholics and Lutherans, including giving individuals greater latitude concerning belief in the real presence of Christ in the Eucharist and permission to use traditional priestly vestments. In 1571, the Thirty-Nine Articles were adopted as a confessional statement for the church, and a Book of Homilies was issued outlining the church's reformed theology in greater detail. Throughout the reigns of Elizabeth and James I, Calvinism was the predominant theology within the Church of England. The Settlement failed to end religious disputes.

John Leland saw a commentary on the biblical Book of Psalms at Walsingham Priory and attributed it to a Gervase, but it is not clear which of several possible Gervases was meant. Richard Sharpe considers it doubtful that the commentary Leland saw was authored by Gervase of Chichester.Sharpe Handlist of Latin Writers pp. 139–140 The two further works follow the homilies in the one extant manuscript – one on Ezekiel and one on the birth of John the Baptist, may have been written by Gervase, but this is not certain.

The Texas Peace Officers Association, a black police officer organization, named Lipscomb “Man of the Year” in 1980. D Magazine listed him as one of “50 People Who Made Dallas” in a 1991 feature, calling him “the Jackie Robinson of Dallas city government.” Lipscomb was “capable of passionate argument, unintentionally comic rhetoric and honeyed homilies from the Bible, but few doubt his commitment to social justice,” the magazine wrote. Lipscomb also received honors from the Texas Legislative Black Caucus, Martin Luther King Jr. Community Center and a civil rights center.

Medley supported the Anglo-Catholic Oxford Movement – also known as Tractarianism – and was well acquainted with its leaders John Keble and Edward Bouverie Pusey. He also was a friend of William Ewart Gladstone, a lay supporter of the Oxford Movement. He collaborated on the translation of two volumes of homilies by Saint John Chrysostom, published in Pusey's Library of the Fathers in 1839. His Tractarian views were also evident in his 1835 essay The Episcopal form of church government and in a volume of his sermons which was published in 1845.

Jacob of Sarug (, Yaʿquḇ Sruḡāyâ, ; his toponym is also spelled Serug or Serugh; ; 451 – 29 November 521), also called Mar Jacob, was one of the foremost Syriac poet-theologians, perhaps only second in stature to Ephrem the Syrian and equal to Narsai. Where his predecessor Ephrem is known as the 'Harp of the Spirit', Jacob is the 'Flute of the Spirit'. He is best known for his prodigious corpus of more than seven-hundred verse homilies, or mêmrê ( ), of which only 225 have thus far been edited and published.

Narsai (sometimes spelt Narsay, Narseh or Narses; , Narsai, name derived from Pahlavi Narsēh from Avestan Nairyō.saȵhō, meaning 'potent utterance', the name of a yazata; ) was one of the foremost of Assyrian/Syriac poet-theologians, perhaps equal in stature to Jacob of Serugh, both second only to Ephrem the Syrian. He is the most important writer of the Assyrian Church of the East, in which he is known as the 'Harp of the Spirit'. Although many of his works are likely lost, around eighty of his mêmrê (), or verse homilies are extant.

In 1836, at the age of 22, Hong returned to Guangzhou to retake the imperial examinations. While in Guangzhou, Hong heard Edwin Stevens, a foreign missionary, and his interpreter preaching about Christianity. From them, Hong received a set of pamphlets entitled "Good Words for Exhorting the Age", which were written by Liang Fa, Stevens's assistant, and contained excerpts from the Bible along with homilies and other material prepared by Liang. Supposedly, Hong only briefly looked over these pamphlets and did not pay much attention to them at the time.

It may be noted, however, that the biographer of Eusebius expressly states that the Cyril in question is the great opponent of Nestorius. Various solution of the difficulty have been proposed. ThiloUeber die Schriften des Eusebius v. Alexandrian U. des Eusebius von Emesa, Halle, 1832 thinks that the authorship of the homilies is to be assigned either to a certain monk – one of four brothers 3 of the fifth century, or to a presbyter and court chaplain of Justinian I, who took an active part in the theological strifes of the sixth century.

Free Dictionary website Retrieved 21 Nov. 2018 Although it is often called a homily, the original distinction between a sermon and a homily was that a sermon was delivered by a clergyman (licensed preacher) while a homily was read from a printed copy by a layman. In the 20th century the distinction has become one of the sermon being likely to be longer, have more structure, and contain more theological content. Homilies are usually considered to be a type of sermon, usually narrative or biographical, see sermon types below.

It is believed to date from the 9th century by an anonymous Mercian author. The oldest collections of church sermons is the Blickling homilies, found in a 10th-century manuscript. There are a number of saint's lives prose works; beyond those written by Ælfric are the prose life of Saint Guthlac (Vercelli Book), the life of Saint Margaret and the life of Saint Chad. There are four additional lives in the earliest manuscript of the Lives of Saints, the Julius manuscript: Seven Sleepers of Ephesus, Saint Mary of Egypt, Saint Eustace and Saint Euphrosyne.

He wrote hundreds of homilies covering almost the entire Bible, interpreting many passages as allegorical. Origen taught that, before the creation of the material universe, God had created the souls of all the intelligent beings. These souls, at first fully devoted to God, fell away from him and were given physical bodies. Origen was the first to propose the ransom theory of atonement in its fully developed form and, though he was probably a subordinationist, he also significantly contributed to the development of the concept of the Trinity.

Antoine Wenger (born September 2, 1919 in Rohrwiller; died May 22, 2009 in Draguignan) was a French priest, Patristics scholar and journalist. After studies in Strasbourg and Paris he taught at the Institut Catholique (Catholic University) in Lyons. Ordained priest in 1943 as an Assumptionist, he pursued that order's interest in Byzantine studies and journalism. After a work appropriately devoted to developments in the doctrine concerning the Assumption of the Virgin Mary, a discovery at Stavronikita monastery on Mount Athos enabled him to edit eight unpublished homilies of St. John Chrysostom in 1957.

The Second Ecumenical Council whose additions to the original Nicene Creed lay at the heart of one of the theological disputes associated with the East-West Schism. (Illustration, 879-882 AD, from manuscript, Homilies of Gregory Nazianzus, Bibliothèque nationale de France) The East-West Schism, or Great Schism, separated the Church into Western (Latin) and Eastern (Greek) branches, i.e., Western Catholicism and Eastern Orthodoxy. It was the first major division since certain groups in the East rejected the decrees of the Council of Chalcedon (see Oriental Orthodoxy) and was far more significant.

Samuel Garmison was a Jewish scholar and rabbi who lived in the Land of Israel during the seventeenth century. He was a native of Salonica, and settled in Jerusalem, where he became rabbi. Of his numerous works only two, and these in manuscript, are extant: Imre Binah, novellae on Talmudic treatises, and Imre No'am, homilies; the second part of the latter is in the possession of Hakham Bashi Al-Yashar in Jerusalem. In the latter work the author quotes three others: Imre Yosher, Imre Emet, and a commentary on Tur Choshen Mishpat.

From the time of Martin Luther, who published the first part of his postil under the title Enarrationes epistolarum et evangeliorum quas postillas vocant (Wittenberg, 1521), every annual cycle of sermons on the lessons, whether consisting of homilies or formal sermons, is termed a postil. A few of the most famous Lutheran postils are those of M. Luther (Kirchenpostille, Wittenberg, 1527; Hauspostille, 1542, 1549), P. Melanchthon (Evangelien- Postille, Germ., Nuremberg, 1549; Lat., Hanover, 1594), M. Chemnitz (Evangelien-Postille, Magdeburg, 1594), L. Osiander (Bauern-Postille, Tübingen, 1597), and J. Arndt (Evangelien-Postille, Leipzig, 1616).

At the same time as the Sacramentaries, books for the readers and choir were being arranged. Gradually the Comes or Liber Comicus, a book that indicated the texts of the Bible to be read developed into the Evangelarium (Gospel Book) and Lectionarium (Lectionary). The homilies of Fathers to be read were collected in Homilaria, the Acts of the martyrs, read on their feasts, in Martyrologia. The book of Psalms was written separately for singing, then arranged in the order in which the psalms were sung in the Psalterium (Psalter).

Cranmer promulgated the new doctrines through the Prayer Book, the Homilies and other publications. After the accession of the Catholic Mary I, Cranmer was put on trial for treason and heresy. Imprisoned for over two years and under pressure from Church authorities, he made several recantations and apparently reconciled himself with the Catholic Church. While this would have normally absolved him, Mary wanted him executed, and, on the day of his execution, he withdrew his recantations, to die a heretic to Catholics and a martyr for the principles of the English Reformation.

It was copied on the last Friday of July in a year of the 13th century, either 1238, 1268 or 1288. The commentary is divided into five verse homilies (memre) in question-and-answer format. The first homily concerns ramšā (vespers) on weekdays and contains fifteen questions; the second concerns ṣaprā (prime) on weekdays in seventeen questions; the third ramšā and lelyā (matins) on Sundays in five questions; the fourth ṣaprā on Sundays in nine questions; and the fifth the Holy Qurbana, which is the Eucharist, in eight questions.

In 1681 his superiors sent him to the Abbey of Saint- Germain-des-Prés to assist his confrère Thomas Blampin in editing the works of Augustine of Hippo. Coustant's chief contribution to this publication consisted in the separating of the spurious from the genuine writings. He also aided his fellow Benedictines Edmond Martène and Robert Morel in making the indexes for the fourth volume containing the commentaries on the Psalms. In an appendix to the fifth volume he collected all the spurious homilies and traced them to their true sources.

During his years as director, Smith, known colloquially as "Father Bob", established the Emmaus Bible Study Groups. Smith believed that the future of the Church lay in small groups sharing the scriptures together. The renewed emphasis on biblical study among the lay faithful reflected the Second Vatican Council's commitment to incorporating scripture more deeply into the life of the Catholic Church, as expressed in such documents as the Dogmatic Constitution on Divine Revelation. Recordings of Smith's homilies were published online by the Cornell Catholic Community on their website and by RSS feed.

The two were married in May, 1840, in her hometown of Waterville, Maine, and he apparently returned to work in the Plymouth shirt factory until he sold his share in 1843. Around 1844 they moved to Waterville, where for three years Hathaway worked for various printers. Then in 1847, for $571.47 he bought good-will, press, type, and stock of a local printing business, and in April of that year published the first issue of the Waterville Union, a weekly paper of four pages filled with sermons, religious homilies, and moral stories.

Tensions remained high throughout the 1980s and into the 1990s. The bishops' episcopal letter of June 1981, for example, castigated the regime for corruption, brutality, mismanagement, and lack of respect for human dignity. An angry Mobutu retaliated by warning the Catholic hierarchy to stay out of politics; he also stationed JMPR militants in all places of worship to monitor priestly homilies. Coincidentally, attacks and attempted attacks were launched during the following months by unknown parties against several highly placed Catholic clerics; Cardinal Malula's home, for example, was attacked and his night watchman killed.

Saint Boniface used Bede's homilies in his missionary efforts on the continent. Bede sometimes included in his theological books an acknowledgement of the predecessors on whose works he drew. In two cases he left instructions that his marginal notes, which gave the details of his sources, should be preserved by the copyist, and he may have originally added marginal comments about his sources to others of his works. Where he does not specify, it is still possible to identify books to which he must have had access by quotations that he uses.

From the 1970s onwards, he published more frequently and received numerous awards. He published "Lletres de canvi" (Bills of Exchange)(1970), "Primera audició" (First Audition) (1971), "L'inventari clement" (The Clement Inventory) (1971). In (1971) he published two major works: "La clau que obri tots els panys" (The Key That Opens All Locks) (which contained "Coral Romput" (Broken Coral)) and the best-seller "Llibre de les meravelles" (Book of Marvels), perhaps his most famous work. From that moment onwards, Estellés began to gain recognition and published his Complete Works, including "Recomane tenebres" (I Would Recommend the Dark) (1972), "Les pedres de l'àmfora" (The Stones from the Amphora) (1974), "Manual de conformitats" (Manual of Conformities) (1977), "Balanç de Mar" (Swing of the Sea) (1978), "Cant temporal" (Temporary Singing) (1980), "Les homilies d'Organyà" (Homilies of Organyà) (1981) which includes "Coral romput", "Versos para Jackeley" (Verses for Jackeley) (1983), "Vaixell de vidre" (Glass Ship) (1984), "La lluna de colors" (Colourful Moon) (1986), y "Sonata d'Isabel" (Isabel’s Sonata) (1990). His most important prose works are "El coixinet" (The Little Cushion) (1988), his play "L'oratori del nostre temps" (The Oratory of Our Times) (1978), and his memoirs: "Tractat de les maduixes" (Strawberry Treaty) (1985), "Quadern de Bonaire" (Bonaire’s Notebook) (1985), and "La parra boja" (The Crazy Vine) (1988).

Rabbi Yehudah Aryeh Leib was one of the greatest Torah scholars of his generation, teaching students such as Rabbi Nachman Shlomo Greenspan and many others. His output was prodigious, and his works (all entitled Sfas Emes) deal with the Talmud, the ethics of the Midrash, and mysticism of the Zohar. His Torah homilies as delivered to his hasidim, and arranged according to the weekly parashah and the festivals, were the first to be published posthumously under the name Sfas Emes. The title was taken from the closing words of the final piece he wrote (Sfas Emes, Vayechi 5665).

He was buried in the crypt of Notre-Dame la Grande de Poitiers. Rome had wanted, in making Pie a cardinal, to thank him for his work in France and at Vatican I. His major biographer was Louis Baunard (in his Histoire du cardinal Pie : évêque de Poitiers, H. Oudin, Poitiers, 1886) He would, years after his death, be favourably cited by Pope Pius X, who knews his writings well. His "Works" (pastoral letters, sermons, homilies, speeches, etc.) fill twelve volumes, and his social teaching has in recent years been enthusiastically promoted by members of the Society of St. Pius X.

John Moschus said of Gennadius to have been very mild and of great purity. Gennadius of Marseilles said Gennadius was lingua nitidus et ingenio acer (of refined tongue and sharp intellect), and so rich in knowledge of the ancients that he composed a commentary on the whole Book of Daniel. The continuation of Jerome's Chronicle by Marcellinus Comes tells us (according to some manuscripts) that Gennadius commented on all epistles of Saint Paul. Gennadius wrote a commentary on Daniel and many other parts of Old Testament and on all the epistles of St. Paul, and a great number of homilies.

He would be greatly missed. However, the priests, religious, and faithful are reassured by his death on Easter day; perceived as a Holy death; where our beloved bishop would share in the life of Christ, which he celebrated in the Eucharist with great reverence and devotion. In October 1996, when Bishop Obot was privileged to celebrate his silver jubilee anniversary as a bishop, his thoughts, teachings, and perspectives, were codified and compiled into a book, Words and Good Deeds Together (Makurdi: Onaivi Publication, 1996- ). This derived mainly from his many pastoral letters to his priests, religious, and faith since 1976, homilies, and reflections.

Teitelbaum authored three main works, Heishiv Moshe ("Moses Responded", a collection of responsa), Tefillah Le-Mosheh, (a commentary on Psalms), and Yismach Moshe ("Moses Rejoiced", 1849; 2d ed. 1898, containing homilies on the Torah), and he is commonly referred to by the title of the latter. He originally wrote a significant portion of his commentary on Psalms on the backs of personal notes handed to him by petitioners seeking his aid and blessing. These notes were transmitted via a succession of prominent hasidic rabbis, until finally being edited and published for the first time in Kraków in 1880.

Its initial form was Internet streaming of Orthodox liturgical music, with podcasts being added in 2005 with recordings of homilies from Fr. Patrick Henry Reardon, pastor of All Saints Church. In 2008, Conciliar Press merged with Ancient Faith Radio to form Conciliar Media Ministries, becoming fully a department of the Antiochian Archdiocese. With the better brand recognition of the Ancient Faith brand, in 2013 the merged ministry was renamed Ancient Faith Ministries and the press division renamed Ancient Faith Publishing. Ancient Faith Blogs was added in 2014, featuring weblogs from multiple writers, a number of whom are associated with AFR and AFP.

Anglican Christians around the world are held together by common forms of worship, such as the Book of Common Prayer and its modern alternatives, which embody its doctrine. Other formularies, such as the Ordinal, the Thirty-Nine Articles and the First and Second Book of Homilies provide a shared theological tradition. Other instruments of unity in the Anglican Communion are, locally, its bishops and, internationally, the Archbishop of Canterbury, and, in more recent times, the Lambeth Conferences, the Anglican Communion Primates' Meeting, and the biennial Anglican Consultative Council. These last four instruments of unity have moral but not legislative authority over individual provinces.

Examples of inclusio may be found in later rabbinic literature as well. Tosefta Makkot Chapter 3 opens and closes with statements regarding the designation of three cities of refuge. Homilies regarding Isaiah 32:20 appear at the beginning and end of tracate Bava Kamma Chapter 1. The opening homily of Leviticus Rabba 29 asserts that the fate of Adam on the day of his creation is a sign for his children annually on the same date, and the closing homily of this section asserts that when Israel observes the commandments of this day God will regard them as having been created anew.

Jorge Rafael Videla soon launched a coup and managed to gain control over the nation leading to increased violence and religious persecution. Murias's patron and mentor Angelelli was an outspoken critic of the regime as was Murias to a lesser extent. But Murias soon attracted the attention of the authorities with an intelligence officer stationed at their air base monitoring his homilies and those of Loungeville. In Easter week in 1976 he had been summoned at midnight to the Chamical air base (under the direction of General Luciano Benjamín Menéndez) where he was questioned for four hours.

Epistle to Polycarp. "Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnæans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ: [wishes] abundance of happiness" John Chrysostom referred to Ignatius of Antioch as a "teacher equivalent to Peter".Homilies on S. Ignatius and S. Babylas – Eulogy "... when Peter was about to depart from here, the grace of the Spirit introduced another teacher equivalent to Peter ..." Eulogy quoted in Abbé Guettée (1866).The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches, (Minos Publishing Co; NY), p165.

As Theodor has shown in his Die Midraschim zum Pentateuch, in Monatsschrift, 1886, pp. 559 et seq. Given that the structure of the homilies and the composition of the whole work, lend to Devarim Rabbah the appearance of a Tanhuma Midrash, it is not strange that passages from Tanhuma are quoted, in some citations of earlier authors (in the 13th century and later), as belonging to Tanḥuma. Textually, Devarim Rabbah has little in common with the Tanḥuma Midrashim on Deuteronomy, either in the editions or in the extracts from Tanḥuma in Yalkut Shimoni or from Yelamdenu in Yalkut Shimoni and Arukh.

It was two centuries later that the celebrated "History of Armenia" by the Catholicos John V the Historian came forth, covering the period from the origin of the nation to the year A.D. 925. A contemporary of his, Annine of Mok, an abbot and the most celebrated theologian of the time, composed a treatise against the Tondrakians, a sect imbued with Manicheism. The name of Chosrov, Bishop of Andzevatsentz, is honoured because of his interesting commentaries on the Breviary and Mass- Prayers. Gregory of Narek, his son, is the Armenian Pindar from whose pen came elegies, odes, panegyrics, and homilies.

Perbundos is attested only in the Miracles of Saint Demetrius, a 7th-century collection of homilies in praise of Saint Demetrius, the patron saint of Thessalonica, which provides much unique historical information about the collapse of Byzantine imperial authority and the Slavic settlement in the Balkans. In the second book of the Miracles, Perbundos is called the "king of the Rhynchinoi" (), an apparently relatively powerful Slavic tribe living near Thessalonica. According to the Miracles, in ca. 675/6 he came to the attention of the Byzantine archon of Thessalonica as being hostile and planning an attack on the city.

Currently, the Matenadaran contains a total of some 23,000 manuscripts and scrolls—including fragments. It is, by far, the single largest collection of Armenian manuscripts in the world. Furthermore, over 500,000 documents such as imperial and decrees of catholicoi, various documents related to Armenian studies, and archival periodicals. The manuscripts cover a wide array of subjects: religious and theological works (Gospels, Bibles, lectionaries, psalters, hymnals, homilies, and liturgical books), texts on history, mathematics, geography, astronomy, cosmology, philosophy, jurisprudence, medicine, alchemy, astrology, music, grammar, rhetoric, philology, pedagogy, collections of poetry, literary texts, and translations from Greek and Syriac.

Beginning in 2003, the seminary began to upgrade its educational technology by installing "smart classroom" technology in all of its classrooms. This first wave of technological advancements (a project which is ongoing today) included constructing a distance learning suite composed of two classrooms with videoconferencing technology: a large lecture hall with arena-style seating and a smaller seminar room. The first interactive courses were broadcast to satellite locations for fall term 2004. The liturgy lab was updated in 2004 with an instructional whiteboard, new sound system, and a digital camera with video monitor to record and playback students homilies.

A monograph by Arousyak T'amrazyan is devoted to this commentary. Gregory later wrote hymns, panegyrics on various holy figures, homilies, numerous chants and prayers that are still sung today in Armenian churches. Many of the festal odes and litanies as well as the panegyrics (ներբողք) have been translated and annotated by Abraham Terian. While there is a long tradition of panegyrics and encomia in classical Armenian literature that closely adhere to the Greek rhetorical conventions of this genre, scholars have noted that Narekatsi often departs from the standards of this tradition and innovates in interesting and distinctive ways.

It has been said that the Midrash already speaks of the spirit (πνεῦμα) of the first Adam or of the Messiah without, however, absolutely identifying Adam and Messiah. This identification could only be made by persons who regarded only the spirit of the Scripture (meaning, of course, their conception of it) and not the letter as binding. In such circles originated the Clementine Homilies and Recognitions, in which the doctrine of the original man (called also in the Clementine writings "the true prophet") is of prime importance. It is quite certain that this doctrine is of Judæo-Christian origin.

Mutholath is a public speaker and prepares homilies based on Sunday Bible Readings and on the feasts of saints that he makes available to priests, preachers and Bible students through his website. While in the United States, Mutholath served as hospital chaplain and parish priest. As social worker, he personally donated land and building for Agape Bhavan for physically and mentally challenged (differently abled), Good Samaritan Resource Centre for the Blind and Deaf, and Mutholath Auditorium to financially support the projects for the Agape and Good Samaritan centers at Cherpunkal. He has also been supporting missionary dioceses in Northeast India.

These episodes were written in the form of homilies or sermons, to be publicly read to the city's populace in order to demonstrate the Saint's active presence and intercession on their behalf.Curta (2001), pp. 52–54 The second book differs considerably in style, and is closer to an actual historical account, with the unknown author being an eyewitness or using written annals or eyewitness testimonies for the events he is describing, i.e. the Slavic invasion and settlement of the Balkans, including a series of sieges of Thessalonica by the Slavs and the Avars, culminating in the great Slavic attack of .

"Noel Coward Double Bill", The Guardian, 26 April 1966, p. 7 J. C. Trewin in The Illustrated London News commented on the "grave sincerity" of the writing, and found the piece "unaffectedly moving".Trewin, J. C. "Theatre", The Illustrated London News, 7 May 1966, p. 38 The Times called the two plays of the double bill "vigorous restatements of Mr Coward's values – loyalty, emotional honesty and stoicism in the face of the inevitable", but thought they were better addressed in Come into the Garden, Maud than in Shadows of the Evening, in which "strongly felt lines" were outweighed by "homilies".

He was born in Babylonia, and initially was unsuccessful in his studies.Ketuvot 75a He then emigrated to Caesarea, after which he made rapid progress in his studies. Among his teachers in the Land of Israel were Abbahu;Bava Metzia 16b Samuel bar Isaac, whose homilies he very frequently reports;Yerushalmi Peah 1 16b; Yerushalmi Megillah 1 70d; Yerushalmi Hagigah 1 76c and Rabbi Assi;Gittin 44a; Hullin 21a but his principal teacher was his countryman Rav Zeira. Both Zeira and Abbahu loved the young scholar as a son.Moed Kattan 4a; Bava Metziah 16b Ammi employed Jeremiah as tutor to his son.

Churches in Anglo-Saxon England stressed doctrines that preached about virginity as a virtue and faithful monogamy; this is believed to have limited an individual’s chances of acquiring status, political power and property. Anglo-Saxon England was one of the first places in history where women were raised to sainthood, and this was most keenly observed immediately following the acceptance of Christianity. Christianity provided certain level of freedom for women and helped them rise to some of the most powerful positions in society. Within the church, women received relatively equal status despite there being evidence of anti-feminism found in homilies.

John Chrysostom identified the significance of the meeting between the magi and Herod's court: "The star had been hidden from them so that, on finding themselves without their guide, they would have no alternative but to consult the Jews. In this way the birth of Jesus would be made known to all."St John Chrysostom, Homilies on St Matthew, 7 In 385, the pilgrim Egeria (also known as Silvia) described a celebration in Jerusalem and Bethlehem, which she called "Epiphany" that commemorated the Nativity. Even at this early date, there was an octave associated with the feast.

Revised English Bible Oxford & Cambridge University Presses: 1989 Based on this framework, Christian and Jewish authors have written treatises that cover a wide variety of topics, including cosmology, science, theology, theological anthropology, and God's nature. Saint Basil wrote an early and influential series of homilies around 370 AD which figure as the earliest extant Hexameron. Basil originally performed the work as a series of sermons, and later collected them into a written work which was influential among early church leaders. Among the Latin Fathers, Ambrose and Augustine of Hippo wrote some of the earliest extant hexameral literature.

In the episcopal library at Würzburg there is preserved a homiliarium by Bishop Burchard, a companion of St. Boniface. Alanus, Abbot of Farfa (770), compiled a large homiliarium, which must have been often copied, for it has reached us in several manuscripts. In the first half of the ninth century Smaragdus of Saint-Mihiel compiled from the Fathers a book of homilies on the Gospels and Epistles for the whole year. Haymo, a monk of Fulda and disciple of Alcuin, afterwards Bishop of Halberstadt (841), made a collection for Sundays and feasts of the saints (Trithemius in Lingard, II, 313, note).

The length of time that it takes to celebrate Mass varies considerably. While the Roman Rite liturgy is shorter than other liturgical rites, it may on solemn occasions – even apart from exceptional circumstances such as the Easter Vigil or an event such as ordinations – take over an hour and a half. The length of the homily is an obvious factor that contributes to the overall length. (On Wednesday 7 March 2018, during his weekly general audience in the Vatican's Paul VI Hall, continuing his catechesis on the liturgy, Pope Francis advised the clergy that homilies ought to last “no more than 10 minutes”).

In compliance with this request he wrote a work known as the Pandects of Holy Scripture (in 130 chapters, mistaken by the Latin translator for as many homilies). It is a collection of moral sentences, drawn from Scripture and from early ecclesiastical writers. He also wrote an Exomologesis or prayer, in which he relates the miseries that had befallen Jerusalem since the Persian invasion, and begs the divine mercy to heal the Holy City's many ills. These works seem to have been written in the period between the conquest of Palestine by Chosroes and its reconquest by the Emperor Heraclius in 628.

The homiliary is influential over the Ethiopian Orthodox Tewahedo Church traditions about the Archangel Uriel, it comprises dozens of homilies and miracles attested in more than thirteen manuscripts. The miracle story of A Miracle of the Archangel Uriel Worked for Abba Giyorgis of Gasǝč̣č̣a is taken from the . According to the , at the time of the Crucifixion of Jesus, Uriel dipped his wing in the blood and water flowing from Christ's flank and filled a vessel (cup) with it. Carrying the cup, he fled to Ethiopia and sprinkled the blood on many places to sanctify them for building churches.

Life Teen has developed a dynamic model to help Youth Ministers and adult program leaders, known as Core members, execute comprehensive Catholic youth ministry in a parish setting. In the program, youth typically attend a Sunday Mass specifically intended for them, which is also often attended by teens' families and other interested parishioners. Music and homilies are focused on teens and teens are invited to be trained in approved liturgical ministries such as lectors, ushers, altar servers, greeters, and Extraordinary ministers of Holy Communion. Following Mass, a "Life Night" is held, which incorporates teaching in Catholic beliefs, interactive activities, and socialization.

A postil or postill (; ) was originally a term for Bible commentaries. It is derived from the Latin post illa verba textus ("after these words from Scripture"),Adams, G. W., Romans 1-8: General Introduction, Reformation Commentary on Scripture, 2019 referring to biblical readings. The word first occurs in the chronicle (with reference to examples of 1228 and 1238) of Nicolas Trivetus, but later it came to mean only homiletic exposition, and thus became synonymous with the homily in distinction from the thematic sermon. Finally, after the middle of the fourteenth century, it was applied to an annual cycle of homilies.

Some days after Twain was cured, the Reverend visits him; he is in a terrible state, as the jingle, which keeps on repeating in his head, has already disabled his concentration. He tells Twain of some incidents where the rhythm of the jingle influenced his actions, such as when churchgoers started swaying to the rhythm of his homilies. Taking pity on the man, Twain decides to cure him, and brings him to a meeting of university students. The Reverend successfully manages to transfer the jingle from himself to the students, curing himself and, at the same time, continuing the cycle.

The Liber Festivalis (Book of Festivals) or Festial is a collection of homilies for the festivals of the liturgical year as it was celebrated in Mirk's time in Shropshire. He began with Advent Sunday and worked his way through to All Saints' Day, with a final sermon for the consecration of a church, although the order is disturbed to some extent in some manuscripts. Each sermon features one or more narrations, intended to illustrate the theme. His most important source was the Golden Legend, an immensely popular collection of hagiographies compiled by Jacobus de Voragine in the mid-13th century.

The Epistle of Pseudo-Titus is a letter attributed to Titus, a companion of Paul of Tarsus, to an unidentified ascetic community of Christian men and women. It commends the life of chastity and condemns all sexual activity, even that within marriage, as sinful.Bart D. Ehrman, Lost Christianities: The Battles for Scripture and the Faiths We Never Knew (New York: Oxford University Press, 2003), xiv, 9. The epistle is classified under the Apocryphal New Testament and survives only in the Codex Burchardi, an eighth- century Latin manuscript, discovered in 1896 among the homilies of Caesarius of Arles.

He collected materials for, but did not actually to write, a history of the Tractarian movement. Newman dedicated to Copeland his ‘Sermons on Subjects of the Day’ as the kindest of friends, and Copeland edited eight volumes of Newman's Parochial and Plain Sermons (1868), an edition which was reprinted, besides printing a volume of selections. The Homilies of St. John Chrysostom on the Epistle to the Ephesians were translated by Copeland, and included in the fifth volume of the Library of the Fathers; and Thomas Mozley says that Copeland contributed to the anonymous Tracts for the Times.

110 who tells that when the pope was dictating his homilies on Ezechiel a curtain was drawn between his secretary and himself. As, however, the pope remained silent for long periods at a time, the servant made a hole in the curtain and, looking through, beheld a dove seated upon Gregory's head with its beak between his lips. When the dove withdrew its beak the pope spoke and the secretary took down his words; but when he became silent the servant again applied his eye to the hole and saw the dove had replaced its beak between his lips.

Some authors say John Chrysostom's preaching was an inspiration for Nazi anti-semitism with its evil fruit of the programme to annihilate the Jewish race. Steven Katz cites Chrysostom's homilies as “the decisive turn in the history of Christian anti-Judaism, a turn whose ultimate disfiguring consequence was enacted in the political antisemitism of Adolf Hitler.” During World War II, the Nazi Party in Germany used Chrysostom's work in an attempt to legitimize the Holocaust in the eyes of German and Austrian Christians. His works were frequently quoted and reprinted as a witness for the prosecution.

Isaac of Nineveh was a 7th-century Syriac bishop and theologian best remembered for his written work. He is also regarded as a saint in the Church of the East, the Catholic Church, the Eastern Orthodox Church and among the Oriental Orthodox Churches, making him the last saint chronologically to be recognised by every apostolic Church. His feast day falls on January 28 and in the Syriac Orthodox calendar on March 14. Isaac is remembered for his spiritual homilies on the inner life, which have a human breadth and theological depth that transcends the Nestorian Christianity of the Church to which he belonged.

The church of San Menna was very ancient, being first mentioned in an inscription from the year 589. At around that time, it is recorded that Gregory the Great (590–604) offered one of his Homilies on the Gospels (XXXVI) there. In his introduction to the homily, he gives a hint as to the relative location of the church: quia longius ab urbe digressi sumus, ne ad revertendum tardior hora praepediat. The church was enriched with gifts by Pope Paschal I (817–824) and restored by Pope Leo IV (847–855), as is recorded in the biographies of those popes.

He underwent his theological and philosophical studies (and also learnt civil and canon law) and was ordained to the priesthood upon the completion of his studies on 2 March 1844. In 1851 he was sent to Bologna to the troubled parish of Galeazza Pepoli - as a sign of the archdiocese's esteem for his tremendous work he was appointed as the parochial vicar of that parish. He was later professed as a Secular Servite in 1855. In 1867 he lost his voice and was forced to write out homilies and addresses and have others deliver them for him.

Physiologus A survives in the manuscript AM 673 a I 4to, a single bifolium measuring 170–183 mm x 138 mm. It is covered in small holes, which may be explained by Árni Magnússon's note that "I received this leaf in 1705 from Magnús Arason; he took it from a sieve that was used to sift flour in Dýrafjörður." Physiologus B is preserved in the first fiveleaves of the manuscript AM 673 a II 4to and was collected by Árni Magnússon along with the Teiknibók in around 1700. This manuscript also contains two allegorical homilies on the ship and the rainbow.

Accessed 7 Mar 2013 The word "harrow" originally comes from the Old English hergian meaning to harry or despoil and is seen in the homilies of Aelfric, c. 1000.Harrow is a by-form of harry, a military term meaning to "make predatory raids or incursions"OED The term Harrowing of Hell refers not merely to the idea that Christ descended into Hell, as in the Creed, but to the rich tradition that developed later, asserting that he triumphed over inferos, releasing Hell's captives, particularly Adam and Eve, and the righteous men and women of the Old Testament period.

DelCogliano, Caesarius, 20 Through Pomerius's teachings, it is logical to conclude that many of Caesarius' homilies and writings were influenced greatly by Augustine. Caesarius' writings were known to be adapted as he reworked many other philosophers' introductions and conclusions, especially those of Augustine.Alberto Ferreiro, ""Frequenter legere": the propagation of literacy, education, and Divine Wisdom in Caesarius of Arles," Journal of Ecclesiastical History 43:1 (1992): 6 Many of his writings and sermons, including the popular Vita Caesarii, were ordered to be written in French, German, Italian, and Hispanic. Caesarius did not believe that his readings and sermons should be restricted to the clergy.

The hagiography may have been written to establish the pre-Islamic foundation of the Monastery of Saints Behnam and Sarah, and thus prevent confiscation from Muslim rulers. A mention of a church of Saint Behnam at Tripoli in 961 by Bar Hebraeus in his Chronography has been argued to suggest that an oral version of the saints' lives had existed prior to the earliest surviving manuscript. Two homilies () on the martyrs named On the Martyrdom of Behnam and his Companions are known to have been written by Jacob of Serugh. The 15th century author Ignatius Behnam Hadloyo also wrote two poems on Behnam, of which five copies survive.

Hnanishoʿ was a noted author. Besides composing homilies, sermons and epistles, he was the author of a life of his contemporary Sargis Dauda of Dauqarah near Kashkar. He also wrote a treatise On the Twofold Use of the School, in which he argued that schools and universities should be places of moral and religious training as well as of instruction in letters, and a commentary on the Analytics of Aristotle.Wright, A Short History of Syriac Literature, 181–2; Wilmshurst, The Martyred Church, 132 His letters are an essential source for understanding the functioning of justice in the East Syrian world at the end of the 7th century.

Nevertheless, the energy and genius of Augustine were abundantly occupied in training the clergy and instructing the faithful, as well as in theological controversy with the heretics. For forty years, from 390 to 430, the Councils of Carthage, which reunited a great part of the African Episcopate, public discussions with the Donatists, sermons, homilies, scriptural commentaries, followed almost without interval; an unparalleled activity that had commensurate results. Pelagianism, which had made great strides in Africa, was condemned at the Council of Carthage (412). Donatism, also, and semipelagianism were stricken to death at an hour when political events of the utmost gravity changed the history and the destiny of the African Church.

Getting the Word Out: The Alban Guide to Church Communications by Frederick H. Gonnerman, 2003. pages 102 and following The historic Methodist homilies regarding the Sermon on the Mount stress the importance of the Lenten fast, which begins on Ash Wednesday. The United Methodist Church therefore states that: Good Friday, which is towards the end of the Lenten season, is traditionally an important day of communal fasting for Methodists. Rev. Jacqui King, the minister of Nu Faith Community United Methodist Church in Houston explained the philosophy of fasting during Lent as "I'm not skipping a meal because in place of that meal I'm actually dining with God".

His murder by Vikings at Clonmacnoise is recorded in the Annals of the Four Masters in 1106,Annals of the Four Masters M1106.7 giving us a latest possible date and location for the main body of the manuscript. Some time later, H (named for his addition of two homilies) added a number of new texts and passages, sometimes over erased portions of the original, sometimes on new leaves. Based on orthography and an English loanword, Gearóid Mac Eoin concludes that H wrote in the late 12th or early 13th century.Gearóid Mac Eoin, "The Interpolator H in Lebor na hUidre", Ulidia, December Publications, 1994, pp. 39–46.

Even Gibbon, while not doing him justice, had to praise him; and his teacher of rhetoric, Libanius, is said to have intended John as his successor, "if the Christians had not taken him". It is a mistake, however, to imagine that they preached only oratorical sermons. Quite the contrary; St. Chrysostom's homilies were models of simplicity, and he frequently interrupted his discourse to put questions in order to make sure that he was understood; while St. Augustine's motto was that he humbled himself that Christ might be exalted. In passing we might refer to a strange feature of the time, the applause with which a preacher was greeted.

Bellinzoni (1967) Sayings of Jesus in Justin Martyr p. 100 – "It is, therefore, quite probable from the foregoing discussion that there is underlying Apol. 15–17 a primitive Christian catechism in use in Justin's school in Rome, a catechism that was known in similar form to Clement of Alexandria, Origen, and the author of the Pseudo-Clementine Homilies, a catechism based primarily on the text of the Sermon on the Mount but that harmonized related material from Mark, Luke, and from other parts of Matthew, and a catechism whose tradition was of great influence in later manuscript witnesses of the synoptic gospels."Koester (1990) Ancient Christian Gospels p.

Buechner laces his sermons with humor, with irony, even with > fantasy. In this journey south, it’s hard to tell the homilies from the > grits.B.M. Firestone, Library Journal 102 (June 15, 1977): 1403 The tetralogy as a whole drew positive reflections from a number of critics, including Roger Dione, who argued in the Los Angeles Times that Buechner remained ‘one of the most underrated novelists writing today’.Roger Dione, ‘Novel Lists’, Los Angeles Times, November 11, 1979, 14. This sentiment was repeated by several other reviewers, including Louis Auchinloss, who contended that ‘Frederick Buechner can find grace and redemption even in the shoddiest, phoniest aspects of a cultural wasteland.’Auchincloss, Louis.

The manuscript consists almost entirely of religious writings in Latin and Middle Irish. It includes homiletic Lives of Saint Patrick, Saint Columba, Saint Brigid, Saint Cellach, and Saint Martin, the earliest version of Félire Óengusso ("Martyrology of Óengus"), the Rule of the Céli Dé, Aislinge Meic Con Glinne ("The Vision of Mac Conglinne"), a version of Fís Adamnáin ("The Vision of Adamnán"), Saltair na Rann, Stair Nicomeid ("Gospel of Nicodemus"), Amra Choluim Chille, a Marian litany, and various ecclesiastical legends, hymns, catecheses and homilies. Exceptions to the predominantly religious contents are Sanas Cormaic ("Cormac's Glossary") and a history of Philip of Macedon and Alexander the Great.Peters, E. (ed.

It is safe to assume that the original draft of this, afterwards maybe enlarged by his pupil and copyist, Ælfric Bata, was by Ælfric, and represents what his own scholar days were like. A third series of homilies, the Lives of the Saints (hagiography), dates from 996 to 997.Ælfric's Lives of Saints: Being a Set of Sermons on Saints' Days Formerly Observed by the English Church, Edited from Manuscript Julius E. VII in the Cottonian Collection, with Various Readings from Other Manuscripts, ed. by Walter W. Skeat, Early English Text Society, Original Series, 76, 82, 94, 114, 2 vols (London: Trübner, 1881–1900).

The edition includes translations which were actually by Mss Gunning and Wilkinson, but they are credited only in the preface. Some of the sermons in the second series had been written in a kind of rhythmical, alliterative prose, and in the Lives of the Saints the practice is so regular that most of them are arranged as verse by their editor W. W. Skeat. Appended to the Lives of the Saints there are two homilies, On False Gods and The Twelve Abuses. The first one shows how the Church was still fighting against the ancient religion of Britain, but also against the religion of the Danish invaders.

For years, as pastor of an affluent, suburban Catholic parish, Father Tim Farley has maintained a close relationship with his congregation by delivering folksy homilies filled with practical advice and adhering to clerical policies without waver. One Sunday, his sermon is interrupted by seminarian Mark Dolson, who questions Farley's position on the ordination of women. The older priest charmingly sidesteps the young man but is annoyed that he was placed in an uncomfortable position. This is a man who relies on charm, harmless white lies, and inane jokes when interacting with his parishioners, and he always has been careful not to get involved in controversial issues.

The identity of Adam and Jesus seems to have been taught in the original form of the Clementine writings. The Homilies distinctly assert:Hom. iii. 20. > If any one do not allow the man fashioned by the hands of God to have the > holy spirit of Christ, is he not guilty of the greatest impiety in allowing > another, born of an impure stock, to have it? But he would act most piously > if he should say that He alone has it who has changed His form and His name > from the beginning of the world, and so appeared again and again in the > world until, coming to his own times, . . .

For example, see Origen's Homilies on Numbers, translated by Thomas P. Scheck; InterVarsity Press, 2009. . (Google Books) Outside of Ethiopia, the text of the Book of Enoch was considered lost until the beginning of the seventeenth century, when it was confidently asserted that the book was found in an Ethiopic (Ge'ez) language translation there, and Nicolas-Claude Fabri de Peiresc bought a book that was claimed to be identical to the one quoted by the Epistle of Jude and the Church Fathers. Hiob Ludolf, the great Ethiopic scholar of the 17th and 18th centuries, soon claimed it to be a forgery produced by Abba Bahaila Michael.Ludolf, Commentarius in Hist. Aethip.

Aphrahat was born in current Iran during the rule of emperor Shapur II on the border with Roman Syria around 280.Kalariparampil, Joseph. "Aphrahat the Persian Sage", Dukhrana, August 1, 2014 The name Aphrahat is the Syriac version of the Persian name Frahāt, which is the modern Persian Farhād (). The author, who was known as "the Persian sage", may have come from a pagan family and been himself a convert from paganism, though this appears to be later speculation. However, he tells us that he took the Christian name Jacob at his baptism, and is so entitled in the colophon to a manuscript of 512 which contains twelve of his homilies.

Isaac of Antioch, one of the stars of Syriac literature, is the reputed author of a large number of metrical homilies,The fullest list, by Gustav Bickell, contains 191 which are extant in MSS. many of which are distinguished by an originality and acumen rare among Syriac writers. The trustworthy Chronicle of Edessa gives his date as 451-452 (Hallier, No. lxvii); and the Chronicle of Michael the Syrian makes him contemporary with Nonus, who became the 31st bishop of Edessa in 449. He is to be distinguished from Isaac of Nineveh, a Nestorian writer on the ascetic life who belongs to the second half of the 7th century.

Blackfriars refectory shown by Kirby Kirby shows the refectory to have had tracery windows in the Decorated Gothic style, progressing from a geometric form at the north end to more curvilinear forms to the south, suggesting a sequence of construction from the late 13th to early 14th century. The final window has perpendicular mullions (a later style). The gable extension at the second window contained the raised lectern from which homilies or scriptures were read at mealtimes and (as Kirby's Plan shows) was approached externally by steps on the south side. The windows are raised to be set above the level of the seated diners.

They include the Divine office for priests, Divine office for the dead, office of the Blessed virgin Mary, prayers of various blessings, the order of Holy mass - Tukasa, liturgical calendar, forty hours adoration and prayer books for laymen. The members of the congregation paid visits to the laity, instructing them by visiting families, Sunday homilies, Preparing children for first holy communion and above all popularizing devotional practices which were practiced in the global church. The spiritual outcome of such an effort could be found in The Syro- Malabar Church who are blessed with three saints, three blesseds, four venerables and ten servant of Gods.

Besides those which he reported in the names of others, there are some original homilies by Rav Avira.Pesachim 110b; Ketubot 112a; Bava Batra 131b; Menachot 43a; Hullin 42b, 55a. Once he said (some ascribe this to R. Eleazar): "Come and see how unlike human nature is the nature of the Holy One. The man of high standing looks up with respect to a man higher placed than himself, but does not respect his inferior; not so the Holy One: He is supreme and yet respects the lowly, as Scripture says,Psalms 138:6 'Though the Lord is high, yet has He respect for the lowly'".

In 1002 he was elected simultaneously to the diocese of Worcester and the archdiocese of York, holding both in plurality until 1016, when he relinquished Worcester; he remained archbishop of York until his death. It was perhaps while he was at London that he first became well known as a writer of sermons, or homilies, on the topic of Antichrist. In 1014, as archbishop, he wrote his most famous work, a homily which he titled the Sermo Lupi ad Anglos, or the Sermon of the Wolf to the English. Besides sermons Wulfstan was also instrumental in drafting law codes for both kings Æthelred the Unready and Cnut the Great of England.

She tried to start a girls' school in Chelsea, but despite obtaining so many pupils that she had "scarcely time to eat", they only paid a groat (4d.) a week, and the school failed within six months. In 1718 she fled London and her creditors, leaving behind her books and a partial manuscript of Ælfric’s Catholic Homilies, now preserved at the British Library, and ended up in Evesham in rural Worcestershire. She lived there for many years dependent on her friends, running a small dame school under the assumed name of Frances Smith. Her whereabouts were apparently unknown to anyone in the scholarly community until 1735.

Elizabeth's distant relative, poet and playwright William Congreve Although women were not officially permitted to become members, she was closely connected to the Society for the Propagation of Christian Knowledge; this brought her into contact with wealthy philanthropist and Non-Juror Robert Nelson (1656–1715), whose works were apparently read as homilies at Ledston. Together with Lady Catherine Jones, in 1709 she funded a girls' school in Chelsea, supported by the Society. It is thought to be the first in England that had an all-women Board of Governors. The school and its curriculum was run by Mary Astell (1666–1731), an educationalist sometimes called the first English feminist.

Even the first part contains much that is taken from the Tanchuma, but, as Zunz wrote, "a copious stream of new Haggadah swallows the Midrash drawn from this source and entirely obscures the arrangement of the Yelamdenu." In the Torah portion Bamidbar, the outer framework of the original composition is still recognizable. There are five sections, containing five homilies or fragments, taken from the Tanchuma on 2:1, 3:14, 3:40, and 4:17, which are expanded by some very discursive additions. As Tanchuma only addresses the first verses of each chapter, no doubt the author's intention was to supply homiletic commentary to the others.

After having ruled his see for seven or, according to another account, for twenty years, he made Alexander his successor and retired to the desert, whence Cyril had summoned him and there died in the odor of sanctity. While Mai seems to have established the existence of a Eusebius of Alexandria who lived in the fifth century, it had been objected than neither the name of Eusebius or his successor Alexander, appears in the list of the occupants of that ancient see. Dioscurus is mentioned as the immediate successor of Cyril. Nor does the style of the homilies seem on the whole in keeping with the age of Cyril.

See Yancy Smith, "Hippolytus' Commentary On the Song of Songs in Social and Critical Context" (Unpublished PhD Dissertation; Brite Divinity School, 2008), 312. Other Christians from the period saw Isaac as a type of the "Word of God" who prefigured Christ.Origen, Homilies on Genesis 11–13 This interpretation can be supported by symbolism and context such as Abraham sacrificing his son on the third day of the journey (Genesis 22:4), or Abraham taking the wood and putting it on his son Isaac's shoulder (Genesis 22:6). Another thing to note is how God reemphasizes Isaac being Abraham's one and only son whom he loves (Genesis 22:2,12,16).

He was born in London, the son of Henry Field, and educated at Christ's Hospital and Trinity College, Cambridge, where he obtained a fellowship in 1824. He was ordained in 1828, and began a close study of patristic theology. Eventually he published an emended and annotated text of Chrysostom's Homiliae in Matthaeum (Cambridge, 1839), and some years later he contributed to Edward Pusey's Bibliotheca Patrum (Oxford, 1838–1870), a similarly treated text of Chrysostom's homilies on Paul's epistles. In 1839 he had accepted the living of Great Saxham, in Suffolk, and in 1842 he was presented by his college to the rectory of Reepham in Norfolk.

Origen fled Alexandria and travelled to the city of Caesarea Maritima in the Roman province of Palestine, where the bishops Theoctistus of Caesarea and Alexander of Jerusalem became his devoted admirers and asked him to deliver discourses on the scriptures in their respective churches. This effectively amounted to letting Origen deliver homilies, even though he was not formally ordained. While this was an unexpected phenomenon, especially given Origen's international fame as a teacher and philosopher, it infuriated Demetrius, who saw it as a direct undermining of his authority. Demetrius sent deacons from Alexandria to demand that the Palestinian hierarchs immediately return "his" catechist to Alexandria.

The Commentary on the Song of Songs was Origen's most celebrated commentary and Jerome famously writes in his preface to his translation of two of Origen's homilies over the Song of Songs that "In his other works, Origen habitually excels others. In this commentary, he excelled himself." Origen expanded on the exegesis of the Jewish Rabbi Akiva, interpreting the Song of Songs as a mystical allegory in which the bridegroom represents the Logos and the bride represents the soul of the believer. This was the first Christian commentary to expound such an interpretation and it became extremely influential on later interpretations of the Song of Songs.

Whilst acting as maphrian, John is known to have composed fifty-two short stories, one of which was translated into Arabic. As well as this John wrote an ode to Aaron the Ascetic and a forty-seven page anthology, containing his most famous poem, The Bird. John also wrote four homilies in Syriac on Palm Sunday, the Cross, the Presentation of our Lord in the Temple and New Sunday which he later translated into Arabic. In addition to this, John wrote a liturgy and seven canons, six of which he issued at the Monastery of Mor Hananyo and the seventh was included in his early patriarchal proclamations.

About 100 to 120 of his alleged writings exist, some of which have never been published, and some of which are of doubtful authenticity. As far as is known, his writings may be classified into philosophical (interpretations of Aristotle, Porphyry and others), translations of Peter of Spain and Thomas Aquinas, defenses of Aristotelianism against the recrudescence of Neoplatonism) and theological and ecclesiastical (partly concerning the union and partly defending Christianity against Muslims, Jews, and pagans), in addition to numerous homilies, hymns, and letters. Gennadius was a prolific writer during all the periods of his life. The complete works of Gennadius were published in eight volumes by Jugie, Petit & Siderides, 1928–1936.

Nonetheless, in spite of the decrees against Origen, the church remained enamored of him and he remained a central figure of Christian theology throughout the first millennium. He continued to be revered as the founder of Biblical exegesis, and anyone in the first millennium who took the interpretation of the scriptures seriously would have had knowledge of Origen's teachings. Jerome's Latin translations of Origen's homilies were widely read in western Europe throughout the Middle Ages, and Origen's teachings greatly influenced those of the Byzantine monk Maximus the Confessor and the Irish theologian John Scotus Eriugena. Since the Renaissance, the debate over Origen's orthodoxy has continued to rage.

It contains injunctions, narratives, homilies, parables, direct addresses from God, instructions and even comments on itself on how it will be received and understood. It is also admired for its layers of metaphor as well as its clarity, a feature it mentions itself in sura 16:103. The 92 Meccan suras, believed to have been revealed to Muhammad in Mecca before the Hijra, deal primarily with , or "the principles of religion", whereas the 22 Medinan suras, believed to have been revealed to him after the Hijra, deal primarily with Sharia and prescriptions of Islamic life. The word qur'an meant "recitation", and in early times the text was transmitted orally.

"He was certainly not such a king as would be made by men, but such as would bestow a kingdom on men". Augustine notes that "He had come now, not to reign immediately, as He is to reign in the sense in which we pray, Thy kingdom come".Homilies or Tractates of St. Augustin on the Gospel of John, Tractate XVIII, Schaff, P. (ed.), Nicene and Post-Nicene Fathers in the Christian Classics Ethereal Library Lutheran theologian Harold H. Buls considers that "this event must have been a great source of temptation, and therefore He needed to pray. He needed to pray also for His disciples".

In both legends the tunics of the girls soiled by blood became the flag of the contrada, where the white of the dress indicates the purity of the girl, while the red of the blood her regality of mind. The contrada proposes in its banner, in addition to the white and red colors, the reference to a radiant eight-pointed sun and a trigram with Gothic characters bearing the writing (Latin abbreviation corresponding to "Noster Bernardinus Sanctus"; in English it is translated as "our saint Bernardino"). This coat of arms is connected to the tablet that St. Bernardino presented to believers after his homilies.

He is known to have translated homilies by Basil of Caesarea, Gregory of Nazianzus, Gregory of Nyssa, and John Chrysostom; a portion of the Divine Names of Pseudo-Dionysius the Areopagite; and panegyrics for the evangelists Luke and John from the Menologion of his contemporary Symeon the Metaphrast. He may also have been involved in administering imperial efforts to translate the Constantinopolitan liturgy into Syriac for use in the Greek Orthodox Church of Antioch, as indicated by a reference to "Abraham the king's scribe" in a 1056 Syriac Triodion manuscript in the British Library (BL Or. 8607). However, there is no evidence that Ibrahim himself translated any texts into Syriac.

The word “siyar” dates originally from the late Ummayyad period when the term had the connotation of “position of the school or sect” or “opinion” on a creedal or political question. This genre was well-known among the Islamic groups who rebelled against the Ummayyads such as the Muhakkimah, Zaydis, Murji’ites and Ibadis. Most of the siyar convey the viewpoint of the school and consist of homilies, epistles, addressed to the fellowship of the believers. These epistles are read out aloud by the preacher, setting out what ought or ought not to be believed, as well as those deeds that ought or ought not to be done.

He was allegedly the first king to wear a crown. "For this reason people who knew nothing about it, said that a crown came down to him from heaven." Later, the book describes how Nimrod established fire worship and idolatry, then received instruction in divination for three years from Bouniter, the fourth son of Noah. In the Recognitions (R 4.29), one version of the Clementines, Nimrod is equated with the legendary Assyrian king Ninus, who first appears in the Greek historian Ctesias as the founder of Nineveh. However, in another version, the Homilies (H 9:4–6), Nimrod is made to be the same as Zoroaster.

Though not yet 30 years old, Bernard was listened to with the greatest attention and respect, especially when he developed his thoughts upon the revival of the primitive spirit of regularity and fervour in all the monastic orders. It was this general chapter that gave definitive form to the constitutions of the order and the regulations of the Charter of Charity, which Pope Callixtus II confirmed on 23 December 1119. In 1120, Bernard wrote his first work, ', and his homilies which he entitled '. The monks of the abbey of Cluny were unhappy to see Cîteaux take the lead role among the religious orders of the Roman Catholic Church.

De providentia, or Ten Discourses on Providence, consists of apologetic discourses, proving the divine providence from the physical order (chapters i-iv), and from the moral and social order (chapters vi-x). They were most probably delivered to the cultured Greek congregation of Antioch, sometime between 431 and 435. Unlike most sermons, they are reasoned arguments, lectures rather than homilies on scriptural texts. The Graecarum Affectionum Curatio or Cure of the Greek Maladies, subtitled The Truth of the Gospel proved from Greek Philosophy, arranged in twelve books, was an attempt to prove the truth of Christianity from Greek philosophy and in contrast with the pagan ideas and practises.

Athanasius was a prolific translator of Greek works into Syriac, including Porphyry's Isagoge in January 645, as well as an anonymous Greek text on logic. At the request of the archbishops Matthew of Aleppo and Daniel of Edessa, Athanasius translated nine treatises of the Hexameron by Basil of Caesarea in 666/667. In 669, whilst at Nisibis, he completed a translation of a number of letters of Severus of Antioch following a commission from Matthew of Aleppo and Daniel of Edessa. Severus of Antioch's second discourse against Nephalius, several homilies by Gregory of Nazianzus, and the book of Pseudo-Dionysius the Areopagite were also translated by Athanasius.

Unbeknownst to her, Peter is "the Sunshine Man," the self-promoting and simpering host of a radio program on which he offers syrupy homilies and moral tales about "spreading the sunshine around" (often linked to the products of his sponsors). Christy arrives on Peter's wedding day as he is scurrying to get dressed for the ceremony and finish packing for a honeymoon cruise to Honolulu with his bride, heiress June Chandler. When Christy knocks on Peter's apartment door, she is surprised by his good looks and impulsively swoons in his arms. The half- dressed Peter, baffled by the mysterious woman's appearance and with his living room cluttered by his luggage, carries her to his bed.

Page from a Syriac translation of Abba Isaiah's Asceticon,This manuscript was previously misidentified as a translation of John Chrysostom's Homilies on the Gospel of John. It has subsequently been identified as missing pages from a Syriac witness to the Asceticon. See J. Edward Walters, "Schøyen MS 574: Missing Pages From a Syriac Witness of the Asceticon of Abba Isaiah of Scete," Le Muséon 124 (1-2), 2011: 1-10. from a 6th-century manuscript in Estrangela script, from the Monastery of St Catherine, Mt Sinai (Schøyen Collection MS 574) Ephrem the Syrian in a 16th-century Russian manuscript illustration Syriac literature is the literature written in Classical Syriac, the literary and liturgical language in Syriac Christianity.

An important testimony of early Syriac is the letter of Mara bar Serapion, possibly written in the late 1st century (but extant in a 6th- or 7th-century copy). The 4th century is considered to be the golden age of Syriac literature. The two giants of this period are Aphrahat, writing homilies for the church in the Persian Empire, and Ephrem the Syrian, writing hymns, poetry and prose for the church just within the Roman Empire. The next two centuries, which are in many ways a continuation of the golden age, sees important Syriac poets and theologians: Jacob of Serugh, Narsai, Philoxenus of Mabbog, Babai the Great, Isaac of Nineveh and Jacob of Edessa.

The collection of New Testament apocrypha known as the Clementine literature included three works known in antiquity as the Circuits of Peter, the Acts of the Apostles and a work usually titled the Ascents of James. They are specifically referenced by Epiphanius in his polemic against the Ebionites. The first-named books are substantially contained in the Homilies of Clement under the title of Clement's Compendium of Peter's itinerary sermons and in the Recognitions attributed to Clement. They form an early Christian didactic fiction to express Jewish Christian views, such as the primacy of James the Just, brother of Jesus; their connection with the episcopal see of Rome; and their antagonism to Simon Magus, as well as gnostic doctrines.

Eisenman attempts to reconstruct the events surrounding the origins of Christianity, preceding the recorded history of early Christianity. He critically reviews the narrative of the canonical gospels drawing on the Dead Sea Scrolls, the Clementine Recognitions and Homilies, the Apostolic Constitutions, Eusebius, the two James Apocalypses from Nag Hammadi, the Western Text of Acts and the Slavonic Josephus. The central claim is that Jewish Christianity emerged from the Zadokites, a messianic, priestly, ultra- fundamentalist sect, making them indivisible from the milieu of contemporary movements like the Essenes, Zealots, Nazoreans, Nazirites, Ebionites, Elchasites, Sabeans, Mandaeans, etc. In this scenario, the figure of Jesus at first did not have the central importance that it later acquired.

From what we know of the contents of the existing manuscripts we may set down as follows a rough classification of the literature contained in them. We may well begin with the ancient epics dating substantially from pagan times, probably first written down in the seventh century or even earlier. These epics generally contain verses of poetry and often whole poems, just as in the case of the French chantefable, Aucassin et Nicollet. After the substantially pagan efforts may come the early Christian literature, especially the lives of the saints, which are both numerous and valuable, visions, homilies, commentaries on the Scriptures, monastic rules, prayers, hymns, and all possible kinds of religious and didactic poetry.

Origen writes in his Homilies on Joshua: > Matthew first sounded the priestly trumpet in his Gospel; Mark also; Luke > and John each played their own priestly trumpets. Even Peter cries out with > trumpets in two of his epistles; also James and Jude. In addition, John also > sounds the trumpet through his epistles, and Luke, as he describes the Acts > of the Apostles. And now that last one comes, the one who said, ‘I think God > displays us apostles last’ [1 Cor 4:9], and in fourteen of his epistles, > thundering with trumpets, he casts down the walls of Jericho and all the > devices of idolatry and dogmas of philosophers, all the way to the > foundations.

Then follow other halakhic explanations (compare 5:8; 7:1; 7:8; 9:1; 11:1) and aggadic interpretations, the last of which are deduced from the Scriptural section of the Sabbath lesson. Thus, a connection between the halakhic question and the text or the first verse of the lesson is found, and the speaker can proceed to the further discussion of the homily, the exordiums closing generally with the formula מנין ממה שקרינו בענין, followed by the first words of the Scriptural section. The formula occurs 18 times as cited; twice as מנין שכתוב בענין; once as מנין שכך כתוב; twice as מנין שנאמר; it is lacking altogether in only a few of the homilies.

Q called "I'll Go Crazy If I Don't Go Crazy Tonight" the band's "most unabashed pop song since 'Sweetest Thing'". while Mojo labelled it a "superficial pop anthem formed around a dainty kernel of pure melodic gold", calling the performance "[s]o cumulatively devastating is the band's delivery that it ennobles the succession of cute self-referential Bono homilies". Blender likened the "I'll Go Crazy If I Don't Go Crazy Tonight"'s piano parts to the hook of the Journey song "Faithfully", while Rolling Stone noted that the lyrics reflected Bono's inability to meet his own ideals. Rolling Stone also likened the "harrowing" beginning of the O'Reilly video to a Disney film, calling the animation "incredible".

The passages were probably added at an early date, since they are not entirely missing in the older manuscripts, which are free from many other additions and glosses that are found in the present editions. In the concluding chapters, Genesis Rabbah seems to have remained defective. In the sections of the Torah portion Vayigash, the comment is no longer carried out verse by verse; the last section of this Torah portion, as well as the first of the Torah portion Vayechi, is probably drawn from Tanhuma homilies. The comment to the whole 48th chapter of Genesis is missing in all the manuscripts (with one exception), and to verses 1-14 in the editions.

He was held in reverence by the best men of the time as "the holy man of God." He published several kabalistic homilies, one under the title of Weshab ha-Kohen (The Priest Shall Return), Leghorn, 1788; another, Wechishab lo ha-Kohen (The Priest Shall Reckon), Fürth, 1784; a third, Bet Ya'akob (Jacob's House), Leghorn, 1792; and a fourth, Ayin Panim ba-Torah (Seventy Meanings of the Law), Warsaw, 1797. The last work gives seventy reasons for the order of the sections in the Pentateuch, as well as seventy reasons why the Law begins, "In the beginning God created the heavens and the earth" (Gen. i.1). All are filled with fantastic numerical and alphabetical combinations.

The most famous and extensively studied of the Blickling Homilies is XVI (XVII in the numbering of Morris's edition), 'To Sanctae Michaeles Mæssan' ('On St Michael's Mass', generally celebrated on September 29 in tenth- to eleventh-century Anglo-Saxon England).Richard F. Johnson, Saint Michael the Archangel in Medieval English Legend (Woodbridge: Boydell, 2005), pp. 49-50. The homily is not noted for being well composed,The Longman anthology of Old English, Old Icelandic and Anglo-Norman Literatures, ed. by Richard North, Joe Allard and Patricia Gillies (Harlow: Longman, 2011) but for its relationship with Anglo-Saxon pilgrimage to Italy on the one hand, and some striking similarities with the Old English poem Beowulf on the other.

As early as 1857, Morris showed the bent of his mind by publishing a little book on The Etymology of Local Names. He was one of the first to join as an active member the Chaucer, Early English, and Philological societies, founded by his lifelong friend, Dr F. J. Furnivall. None of his colleagues surpassed him in the devotion which he expended upon editing the oldest remains of our national literature from the original manuscript sources, on the same scientific principles as adopted by classical scholars. Between 1862 and 1880, he brought out no fewer than twelve volumes for the Early English Text Society, including three series of Homilies (1868 onwards) and two of Alliterative Poems (1864).

New York: Robert Appleton Company, 1911. 17 March 2015 The traditional account, as recorded in the Roman Breviary, is that Sixtus had a vision of Pope Saint Peter the Apostle and Saint Apollinaris of Ravenna, the first bishop of that see, who showed Peter, a young man, the next Bishop of Ravenna. When a group from Ravenna arrived, including Cornelius and his archdeacon Peter from Imola, Sixtus recognized Peter as the young man in his vision and consecrated him as a bishop. Saint Peter Chrysologus, Diocesan Museum, Imola People knew Saint Peter Chrysologus, the Doctor of Homilies, for his very simple and short but inspired sermons, for he was afraid of fatiguing the attention of his hearers.

The later Council of Chalcedon, declared that the canons of the Synod of Gangra were ecumenical (in other words, they were viewed as conclusively representative of the wider church). Augustine of Hippo, who renounced his former Manicheanism, opposed unfair and unjust forms of slavery by observing that they originate with human sinfulness, rather than the Creator's original just design of the world which had initially included the basic equality of all human beings as good creatures made in God's image and likeness. John Chrysostom described slavery as 'the fruit of covetousness, of degradation, of savagery ... the fruit of sin, [and] of [human] rebellion against ... our true Father' in his Homilies on Ephesians.

It must therefore be assumed that parts of the old collections had been preserved among the later aggadists. Then, when a midrash to the Psalms was undertaken together with the other midrashim, homilies and comments on single verses were collected from the most diverse sources, and were arranged together with the earlier aggadic material on the Psalms, following the sequence of the Psalms themselves. In the course of time this collection was supplemented and enlarged by the additions of various collections and editors, until the Midrash Tehillim finally took its present form. Zunz assigned its definitive completion to the last centuries of the period of the Geonim, without attempting to determine an exact date.

He was a man of unwearied industry and immense learning, but he lacked the persistency to carry out the vast literary schemes he had planned. Among them, he desired to correct Philipp Clüver's errors and complete his work; to edit, translate and comment the works of the Neoplatonists; to form a collection of the unedited homilies of the Greek Fathers; to collect inscriptions; to write a critical commentary on the Greek text of the Bible; to form a collection of all the monuments and acts of the history of the popes. These diverse undertakings consumed his energies and filled his notebooks, but without profit to scholarship. His notes and collations have been used by various editors.

105 Believing that he lived at the time right before the Antichrist was to come, he felt compelled to diligently warn and teach the clergy to withstand the dishonest teaching of the enemies of God.Gatch Preaching and Theology p. 116 These six homilies also include: emphasis that the hour of the Antichrist is very near, warnings that the English should be aware of false Christs who will attempt to seduce men, warnings that God will pass judgement on man's faithfulness, discussion of man's sins, evils of the world, and encouragement to love God and do his will.Gatch Preaching and Theology Chapter 10 He wrote the Canons of Edgar and The Law of Edward and Guthrum which date before 1008.

Any Roman Catholic imagery or icons were banned from the processions. The then Archdeacon of Essex, Grindal of London, besought the church explicitly to label the tradition as a perambulation of the parish boundaries (beating the bounds), further to distance it from Italian liturgy. In the book Second Tome of Homelys, a volume containing officially sanctioned homilies of the Elizabethan church, it was made clear that the English Rogation was to remember town and other communal boundaries in a social and historical context, with extra emphasis on the stability gained from lawful boundary lines. For years after Rogation Days were recognised, the manner in which they were observed in reality was very different from the official decree.

The relationship between Guthlac A and the Vita Sancti Guthlaci is, however, less clear. Some recent scholarship concludes that the Old English poem is based directly on the Latin, but other work finds a more complex relationship.Stephanie Clark, ‘Guthlac A and the Temptation of the Barrow', Studia Neophilologica, 87 (2015), 48–72 (pp. 60-69 . An Old English version of the life can be found among the Vercelli Homilies, and a text like this may have been the source for at least some of Guthlac A.Sarah Downey, Michael D.C. Drout, Michael J. Kahn, and Mark D. LeBlanc, ' "Books tell us": Lexomic and Traditional Evidence for the Sources of Guthlac A’, Modern Philology, 110.2 (2012),153–81.

The name is a contraction of "White Sunday", attested in "the Holy Ghost, whom thou didst send on Whit-sunday" in the Old English homilies, and parallel to the mention of hwitmonedei in the early 13th-century Ancrene Riwle.Both noted in Walter William Skeat, An Etymological Dictionary of the English Language, s.v. "Whitsun". Walter William Skeat noted that the Anglo-Saxon word also appears in Icelandic hvitasunnu-dagr, but that in English the feast was called Pentecoste until after the Norman Conquest, when white (hwitte) began to be confused with wit or understanding.Skeat. According to one interpretation, the name derives from the white garments worn by catechumens, those expecting to be baptised on that Sunday.

He often spent hours in Eucharistic adoration in addition to giving Marian homilies and going on Marian pilgrimages. He was perceived to be an eloquent orator and Luigi Orione once said that his words "showed how he burned with apostolic zeal". His master of ceremonies once said that Scalabrini recited rosaries each day and when on foot on diocesan visits often stepped aside at times from the path to recite them. He also founded the "Deaf and Dumb Institute" in November 1879 to aid the hearing and speech impaired people and ordered that catechism be instructed in all the parishes in the diocese while in 1880 starting the diocesan newspaper "The Truth".

Although the marking of the Torah portions at their beginnings and in marginal superscriptions is a departure in the Venice edition, the sections of the second part are indicated according to the usual notation of the Torah portions. With the exception of sections 16 and 17, which belong to Shlach each section contains a Torah portion of the one-year cycle, which was already recognized when Numbers Rabbah was compiled. There are even Tanchuma Midrashim extant with divisions according to the Torah portions, while the Tanchuma, in its earliest editions, is alone in using the original arrangement based on the Torah portion cycle. In Numbers Rabbah, the divisions according to separate homilies are no longer recognizable.

He states that, while the soul may will repentance, "the body must bear the burden of mortification; if the body does penance it becomes the soul's 'lord' and 'protector' because it ensures the soul's bliss in eternity; and, conversely, if the body refuses to do penance it becomes a tyrant who destroys their union ... and ensures the soul's misery in hell" (Frantzen 81). Additionally, Frantzen points to the homilies of Aelfric and handbooks of penance to illustrate that Soul and Body has much in common with the pastoral teachings of the late Anglo-Saxon period (85). As such, early Christian audiences were very familiar with these themes; the imagery would have had strong implications for them (Ferguson 79).

This second midrash with which the name of Tanḥuma, largely known through its being quoted in later works is associated is known as the "Yelammedenu" from the opening words of the halakhic introductions to the homilies—"Yelammedenu rabbenu" (May our teacher instruct us). It is referred to also under the name of Tanḥuma, though by only a few authorities, as Hai Gaon and Zedekiah ben Abraham.S. Buber, l.c. pp. 44a, 50a The reason for this confusion of names may be found in the fact that a later collection of midrashim (Tanḥuma C) included a great part of the material contained in the Yelammedenu, especially that referring to the second book of the Pentateuch.

He spent most of 1960 in a parish in Chaco Province (one of Argentina's least developed), and was then appointed vicar for the Archbishop of Buenos Aires, Antonio Cardinal Caggiano. Cardinal Caggiano assigned his new vicar to a number of both Catholic and secular institutions, including the University of Buenos Aires, where he sponsored a 1965 symposium, "Dialogue between Catholics and Marxists." He taught as Professor of Theology, Child Psychology and Law in the prominent Universidad del Salvador, and became known for his weekly homilies on the Municipal Radio station. Mugica, however, also accepted the post of chaplain at the Paulina de Mallinkrodt School – a charitable institution within the slum adjacent to the city's port.

Produced in the South-east Midlands, the Trinity Homilies may date back to c. 1175, though a usual date range given is 1200–1225. Written in the dialect characteristic of London with possible influence of East Anglian immigrants, it contains Old English forms, though this may point to a scribe well versed in the older language rather than an Old English exemplar; still, Old English exemplars are a possibility. According to Margaret Laing, the two scribes have very different backgrounds: the first is, she says, a "copier" who more or less faithfully transmits the two dialects of the two exemplars he was working from, and the second was a "'translator' whose language belongs probably in West Suffolk".

Maria did not accompany her family into exile when her father Ormanno and grandfather Rinaldo, but became a novice at San Gaggio on 20 November 1438, with her dowry paid through the Florentine Comune. This convent oﬀered family connections, an aristocratic community, and an extraordinary library. The library inventory lists 132 religious texts, including the letters of Saints Paul, Jerome, and Bernardo, the homilies of Saint John Chrysostom, the sermons of Innocent III, Clement VI, writings by Peter Damian and Jacobus de Voragine, and doctrinal works by Saints Gregory, Ambrose, Augustine, and Jerome. There were decorated missals, breviaries, and bibles that provided models for copy work, as well as grammar books and dictionaries for the nuns’ education.

John Chrysostom indicated that Paul preached in Spain: "For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not".Chrysostom's Homilies on 2 Timothy, verse 4:20 Cyril of Jerusalem said that Paul, "fully preached the Gospel, and instructed even imperial Rome, and carried the earnestness of his preaching as far as Spain, undergoing conflicts innumerable, and performing Signs and wonders".Cyril on Paul and gifts of the Holy Ghost (Nicene and Post-Nicene Fathers, Series II Volume VII, Lecture 17, para. 26) The Muratorian fragment mentions "the departure of Paul from the city [of Rome] [5a] (39) when he journeyed to Spain".

Jesus with the Samaritan woman at the well, by Paolo Veronese, 1585 In the Gospel of John some references to water, as in John 4:15, are traditionally identified as the Water of Life being the Holy Spirit.Saint Augustine and Edmund Hill (2009) Homilies on the Gospel of John 1–40 (Works of Saint Augustine: A Translation for the 21st Century) p. 284 The passages that comprise John 4:10–26, and relate the episode of the Samaritan woman are sometimes referred to as the "Water of Life Discourse". The Water of Life Discourse is the second among the seven discourses in the Gospel of John that pair with the seven signs in that gospel.

It was co-produced by Phil Spector, whose heavy use of reverb adds to the ethereal quality of the song. AllMusic critic Scott Janovitz describes "Ballad of Sir Frankie Crisp (Let It Roll)" as offering "a glimpse of the true George Harrison – at once mystical, humorous, solitary, playful, and serious". Crisp's eccentric homilies, which the former Beatle discovered inscribed inside the house and around the property, inspired subsequent compositions of Harrison's, including "Ding Dong, Ding Dong" and "The Answer's at the End". Together with the Friar Park-shot album cover for All Things Must Pass, "Ballad of Sir Frankie Crisp" established an association between Harrison and his Henley estate that has continued since his death in November 2001.

" John Leech, a leading member of the Federal Trust and author of Asymmetries of Conflict: War Without Death,Asymmetries of Conflict: War without Death, by John Leech; writes, "The whole book, Dear Ahed: The Game of War and a Path to Peace, is a testament of love. It speaks of the wounds Portugheis has suffered by taking all the world's anguish and misery into his enormously receptive heart. The map of suffering created and 'contrived' by giant adversaries is also the chart of his own calvary among millions of afflicted people. It is not necessary to agree with every word of his homilies to understand and be pierced by his chilling message.

One source cites the difference this way, "While the sermons of presbyterians, congregational and baptist chaplains were clearly outlined giving an exegetical giving the context of the verse used, its theological ramifications, and finally, its immediate application in practicalities of the existential situation, sermons extant from Anglican chaplain border more on the style of highly refined homilies, but lacking contextual explanations."9 As a soldier he has been described as "the bravest of the brave".9 Families of Halifax County, Virginia, M. Secrist, p.114 He served alongside his fellow Virginia soldiers in the battles of Trenton, Princeton, Brandywine Creek, Germantown, the encampment at Valley Forge, the battle of Monmouth and the Siege of Charleston.

He edited The Passions and Homilies from the Leabhar Breac, with translation and glossary (Dublin 1887, with the Todd Introductory Lecture on Irish Lexicography), and Geoffrey Keating's Three Shafts of Death (Tri Bior-gaoithe an Bhais, Dublin, 1890), with glossary and appendices on the linguistic forms. He also wrote introductions for several of the manuscript facsimiles issued by the Royal Irish Academy: The Book of Leinster (1880), The Book of Ballymote (1887), and The Yellow Book of Lecan (1896). With John Henry Bernard, he edited for the Henry Bradshaw Society in 1898 The Irish Liber Hymnorum (2 vols). A Glossary to the Ancient Laws of Ireland for the Rolls series, 1901, was criticised by Whitley Stokes.

The last had the honour of being mentioned as a model by the critic Gravina, in his treatise on poetry. Less fortunate was Guidi's poetical version of the six homilies of Pope Clement XI, first as having been severely criticized by the satirist Settano, and next as having proved to be the indirect cause of the author's death. A splendid edition of this version had been printed in 1712, and, the pope—being then in Castel Gandolfo, Guidi went there to present him with a copy. On the way he found out a serious typographical error, which he took so much to heart that he was seized with an apoplectic fit at Frascati and died on the spot.

Soskice, p.135, 173 During the expedition, Agnes and Margaret also catalogued the monastery's extensive collection of Syriac and Arabic manuscripts.Soskice, p.168 Janet Soskice's account of the expedition describes it as "slightly disjointed", and recounts it as subject to increasing mutual suspicion and resentment.Soskice, p.171 In their travels to Egypt, Agnes and Margaret were also able to buy a palimpsest codex: under the Syriac Christian homilies Agnes discovered separate 7th and 8th century Qu'ranic manuscripts, which she and Alphonse Mingana dated as possibly pre- Uthmanic. They collected about 1,700 manuscript fragments, now known as the Lewis-Gibson collection,Lewis-Gibson collection including some formerly of the Genizah of the Bin Ezra Synagogue in Old Cairo.

Midrash Veyechulu () is one of the smaller midrashim, named after Genesis 2:1 ("Veyechulu ha-Shamayim"). It contained both halakhic and aggadic material, and doubtless covered several books of the Pentateuch; but it now exists only in citations by various authors after the middle of the 12th century. In Ha- Rokeach,HaRokeach §§ 192, 209, 320, and 324 passages from it are quoted as belonging to Genesis 19:24, to the pericopes Beḥuḳḳotai and Beha'aloteka, and to Deuteronomy 2:31. Judging from the first and fourth of these citations, Midrash Veyechulu was a homiletic work, since Tanhuma on Genesis 19 and on Deuteronomy 2:31, as well as Deuteronomy Rabbah on 2:31, likewise contains homilies.

The Anglican Orthodox Church today firmly holds to the Thirty-nine Articles of Religion, the use of the 1928 Book of Common Prayer, The Books of Homilies, and the King James Version of the Bible. The Bible is believed by the AOC to be the divinely inspired word of God and to contain all that is necessary for salvation. Additionally, the church preaches the importance of biblical morality both in an individual's life and as public policy. The AOC strongly identifies itself as being in the Anglican Low Church tradition and rejects the use of the title "Father" for its clergy, many of the priestly vestments commonly used in other Anglican jurisdictions, and any veneration of the saints.

The Act of Uniformity of 1559 authorised the 1559 Book of Common Prayer, which was a revised version of the 1552 Prayer Book from Edward's reign. Some modifications were made to appeal to Catholics and Lutherans, including giving individuals greater latitude concerning belief in the real presence and authorising the use of traditional priestly vestments. In 1571, the Thirty- Nine Articles were adopted as a confessional statement for the church, and a Book of Homilies was issued outlining the church's reformed theology in greater detail. The Elizabethan Settlement established a church that was Reformed in doctrine but that preserved certain characteristics of medieval Catholicism, such as cathedrals, church choirs, a formal liturgy contained in the Prayer Book, traditional vestments and episcopal polity.

The author - dated to between the 6th-8th centuries - confined himself chiefly to collecting and editing, and did not compose new introductions to the sections. However, he extensively used the introductions found either in the earlier midrashim—Bereshit Rabbah, Pesikta Rabbati, Lamentations Rabbah, Leviticus Rabbah, Shir haShirim Rabbah—or in the collections from which those midrashim were compiled. This shows the important role which the introductions to the earlier midrashim played in the later midrashim, in that they served either as sources or as component parts of the latter. For introductions to commentaries on the Bible text and for homilies on the sedarim and Pesikta cycle, it was customary to choose texts occurring not in the Pentateuch, but chiefly in the Hagiographa, including Ecclesiastes.

Cheke's reading and thought in the Greek Histories, and his use of them to extract examples of policy and conduct, can be studied in his annotations to print copies (from the Aldine Press) of Herodotus and Thucydides.St. Johns's College, Cambridge, shelfmark Aa.4.48, see J. Harmer, 'Sir John Cheke's Greek Books', Centre for Material Texts (Cambridge, June 2010), website. In 1543 and 1545 his Latin versions of the homilies of St John Chrysostom were published, opening with a letter of dedication to his patron the King. On 10 June 1544Cheke told Girolamo Cardano he was selected on 10 June (see below), but he commenced in July: J.G. Nichols, 'Biographical Memoir of King Edward the Sixth', in Literary Remains of King Edward the Sixth, Roxburghe Club (J.

The next great name in preaching is that of St. Gregory the Great, particularly as a homilist. He preached twenty homilies, and dictated twenty more, because, through illness and loss of voice, he was unable to preach them personally. He urged bishops very strongly to preach; and, after holding up to them the example of the Apostles, he threatened the bishops of Sardinia in the following words: "Si cujus libet Episcopi Paganum rusticum invenire potuero, in Episcopum fortiter vindicabo" (III, ep. xxvi). An edict was issued by King Guntram stating that the assistance of the public judges was to be used to bring to the hearing of the word of God, through fear of punishment, those who were not disposed to come through piety.

The Synod of Trullo laid down that bishops should preach on all days, especially on Sundays; and, by the same synod, bishops who preached outside their own diocese were reduced to the status of priests, because being desirous of another's harvest they were indifferent to their own -- "ut qui alienæ messis appetentes essent, suæ incuriosi". At the Council of Arles (813), bishops were strongly exhorted to preach; and the Council of Mainz, in the same year, laid down that bishops should preach on Sundays and feast days either themselves (suo marte) or though their vicars. In the Second Council of Reims (813), can. xiv, xv, it was enjoined that bishops should preach the homilies and sermons of the Fathers, so that all could understand.

The identification of the text as a fragment of a homily has been criticized by Milton Gatch, who maintains that early Christian Ireland lacked a homiletic movement aimed at sharing the teachings of the Church Fathers in the vernacular. Gatch holds that Irish canonical and penitential literature shows scant interest in preaching, and that homilies represent "a peculiarly English effort to assemble useful cycles of preaching materials in the native tongue." The so-called Cambrai Homily, he says, lacks the opening and close that is characteristic of the genre, and was probably just a short tract or excerpt for a florilegium.Milton McCormick Gatch, "The Achievement of Aelfric and His Colleagues in European Perspective," in The Old English Homily and Its Backgrounds (SUNY Press, 1978), pp.

Jackson, Blomfield. "Basil: Letters and Select Works", Nicene and Post-Nicene Fathers, (Philip Schaff and Henry Wace, eds.) .T&T; Clark, Edinburgh Basilii Magni Opera (1523) He was a famous preacher, and many of his homilies, including a series of Lenten lectures on the Hexaëmeron (also Hexaëmeros, "Six Days of Creation"; ), and an exposition of the psalter, have been preserved. Some, like that against usury and that on the famine in 368, are valuable for the history of morals; others illustrate the honor paid to martyrs and relics; the address to young men on the study of classical literature shows that Basil was lastingly influenced by his own education, which taught him to appreciate the propaedeutic importance of the classics.

68), Paul W. Harkins (trans.), Washington, D.C.: Catholic University of America Press, 1979, pp. x, xxxi The original Benedictine editor of the homilies, Bernard de Montfaucon, gives the following footnote to the title: "A discourse against the Jews; but it was delivered against those who were Judaizing and keeping the fasts with them [the Jews]." According to Patristics scholars, opposition to any particular view during the late 4th century was conventionally expressed in a manner, utilizing the rhetorical form known as the psogos, whose literary conventions were to vilify opponents in an uncompromising manner; thus, it has been argued that to call Chrysostom an "anti-Semite" is to employ anachronistic terminology in a way incongruous with historical context and record.Wilken, Robert Louis.

The ACCS was released alongside The Church's Bible commentary series edited by Robert Louis Wilken and published by Eerdmans, a similar commentary series that featured longer extracts from the church fathers and which included writings that went up to 1000 AD. The ACCS helped to inspire the similar Reformation Commentary on Scripture, also published by Intervarsity Press and which is still currently ongoing and which collects portions of biblical interpretations from Protestant Reformers such as Martin Luther, Martin Bucer, and John Calvin. Timothy George of Beeson Divinity School serves as its general editor. The ACCS also helped to inspire the five-volume Ancient Christian Doctrine series and the 15-volume Ancient Christian Texts series which provides readers with homilies and more extensive commentary from the church fathers.

" The film has a score of 49/100 on Metacritic, based on 31 reviews, indicating "mixed or average reviews". Roger Ebert wrote in the Chicago Sun-Times, "I admired how the movie tantalized us with possibilities and allowed the doctor and patient to talk sensibly, if strangely, about the difference between the delusional and that which is simply very unlikely." A. O. Scott, wrote in The New York Times, "K-PAX is a draggy, earnest exercise in pseudo-spiritual uplift, recycling romantic hokum about extra-terrestrial life and mental illness with wide-eyed sincerity." At Variety, Robert Koehler said, "'K-PAX' gives off a great deal of light but generates little heat in a drama that aspires to cosmic themes but ends up with plain, comforting homilies.

However, most texts, including the translated versions of the Zoroastrian canon, date from the ninth to the 11th century, when Middle Persian had long ceased to be a spoken language, so they reflect the state of affairs in living Middle Persian only indirectly. The surviving manuscripts are usually 14th-century copies. Other, less abundantly attested varieties are Manichaean Middle Persian, used for a sizable amount of Manichaean religious writings, including many theological texts, homilies and hymns (3rd–9th, possibly 13th century), and the Middle Persian of the Church of the East, evidenced in the Pahlavi Psalter (7th century); these were used until the beginning of the second millennium in many places in Central Asia, including Turpan and even localities in South India.Sundermann, Werner. 1989. Mittelpersisch.

A number of early and influential Church works — such as the dialogues of Justin Martyr, the homilies of John Chrysostom, and the testimonies of church father Cyprian — are strongly anti-Jewish. During a discussion on the celebration of Easter during the First Council of Nicaea in 325 CE, Roman emperor Constantine said, > ...it appeared an unworthy thing that in the celebration of this most holy > feast we should follow the practice of the Jews, who have impiously defiled > their hands with enormous sin, and are, therefore, deservedly afflicted with > blindness of soul. (...) Let us then have nothing in common with the > detestable Jewish crowd; for we have received from our Saviour a different > way.Eusebius. "Life of Constantine (Book III)", 337 CE. Retrieved March 12, > 2006.

The De correctione drew on De catechizandis rudibus by Augustine of HippoVirginia Day, 'The Influence of the Catechetical narratio on Old English and Some Other Medieval Literature', Anglo-Saxon England, 3 (1974), 51-61 , p. 53. It was in turn a major influence on Pirmin of Reichenau's Scarapsus,Virginia Day, 'The Influence of the Catechetical narratio on Old English and Some other Medieval Literature', Anglo-Saxon England, 3 (1974), 51-61 , p. 53. and a source for several of Ælfric of Eynsham's sermons, not least his famous De falsis diis.Michael Fox, 'Vercelli Homilies XIX-XXI, the Ascension Day Homily in Cambridge, Corpus Christi College 162, and the Catechatical Tradition from Augustine to Wulfstan', in New Readings in the Vercelli Book, ed.

Other early Christian historical documents observe that many influential Christians during the formative centuries of Christianity were vegetarian, though certainly not all. The Clementine homilies, a second- century work purportedly based on the teachings of the Apostle Peter, states, "The unnatural eating of flesh meats is as polluting as the heathen worship of devils, with its sacrifices and its impure feasts, through participation in it a man becomes a fellow eater with devils."Homily XII Although early Christian vegetarianism appears to have been downplayed in favor of more "modern" Christian culture, the practice of vegetarianism appears to have been very widespread in early Christianity, both in the leadership and among the laity. Origen's work Contra Celsum quotes Celsus commenting vegetarian practices among Christians he had contact with.

Only one copy of the Ormulum exists, as Bodleian Library MS Junius 1 (Burchfield 1987, p. 280). In its current state, the manuscript is incomplete: the book's table of contents claims that there were 242 homilies, but only 32 remain (Matthew 2004, p. 936). It seems likely that the work was never finished on the scale planned when the table of contents was written, but much of the discrepancy was probably caused by the loss of gatherings from the manuscript. There is no doubt that such losses have occurred even in modern times, as the Dutch antiquarian Jan van Vliet, one of its seventeenth-century owners, copied out passages that are not in the present text (Jack, George, in Matthew and Harrison 2004, pp. 936–37).

Tyrtée Tastet, Histoire des quarante fauteuils de l'Académie française depuis la fondation jusqu'à nos jours, 1635–1855, volume III, 1855, p. 219. In 1692, Jean Boivin became garde of the king's library, where he made an important discovery of an ancient 4th or 5th century biblical text in uncial script later that same year, included in a manuscript of the homilies of saint Ephrem. He acquired a scholarly reputation by publishing in Latin texts by the major mathematicians of antiquity and he was made a professor at the Collège royal, where he held the ancient Greek chair from 1706 to 1726. He translated Nicephorus Gregoras and Pierre Pithou, as well as Aristophanes, Homer and Sophocles, and wrote his own Greek poetry.

The liturgical reforms of the 1960s and 1970s inaugurated major changes in the architectural standards of churches worldwide. James Joseph Sweeney, first Bishop of Honolulu and United States delegate to the ecumenical council that met in the Basilica of Saint Peter at the Vatican City, instituted one of the last renovations of the Cathedral Basilica of Our Lady of Peace in accordance with guidelines agreed upon with other bishops. Sweeney ordered the removal of the marble communion rails and installed a freestanding marble altar that faced the congregation. The canopied pulpit that was perched above the congregation was also removed in favor of a simple ambo and lectern from which the Gospels could be proclaimed and homilies and sermons could be delivered.

Tanḥuma A, also called Tanchuma Buber, is the collection published by S. Buber,Wilna, 1885 who gathered the material from several manuscripts. Buber claimed that this collection, consisting of homilies on and aggadic interpretations of the weekly sections of the Pentateuch, was the oldest of the three, perhaps even the oldest compilation of its kind arranged as a running commentary on the Pentateuch, and he identified several passages which he saw as being quoted by Bereshit Rabbah. Buber postulated that this midrash (Tanḥuma) was edited in the 5th century, before the completion of the Babylonian Talmud. Buber cites a passage in the Babylonian Talmud that seems to indicate that the redactor of that work had referred to the Midrash Tanḥuma.

The amount of surviving Old English prose is much greater than the amount of poetry. Of the surviving prose, the majority consists of the homilies, saints' lives and biblical translations from Latin. The division of early medieval written prose works into categories of "Christian" and "secular", as below, is for convenience's sake only, for literacy in Anglo-Saxon England was largely the province of monks, nuns, and ecclesiastics (or of those laypeople to whom they had taught the skills of reading and writing Latin and/or Old English). Old English prose first appears in the 9th century, and continues to be recorded through the 12th century as the last generation of scribes, trained as boys in the standardised West Saxon before the Conquest, died as old men.

For The Denver Posts Lisa Kennedy, the chief problem with Man of Steel is the "rhythm and balance in the storytelling and directing" which resulted in a film that swings "between destructive overstatement and flat- footed homilies." Kofi Outlaw, Editor-in-Chief at Screen Rant, gave Man of Steel a 4-out-of-5-star review, stating that "Man of Steel has more than earned its keep, and deserves to be THE iconic Superman movie for a whole new generation". He would go on to name Man of Steel the best superhero movie of 2013. Jim Vejvoda of IGN gave Man of Steel a 9 out of 10 while praising the action sequences and the performances of Kevin Costner, Russell Crowe and Michael Shannon.

Codex Suprasliensis The Codex Suprasliensis is a 10th-century Cyrillic literary monument, the largest extant Old Church Slavonic canon manuscript and the oldest Slavic literary work in Poland. As of September 20, 2007, it is on UNESCO's Memory of the World list. The codex, written at the end or even in the middle of the 10th century, contains a menaion for the month of March, intersecting with the movable cycle of Easter. It also contains 24 lives of saints, 23 homilies and one prayer, most of which were written by or are attributed to John Chrysostom. The 284-folio (or 285-folio, according to some sources) codex was "discovered" in 1823 by Canon Michał Bobrowski in the Uniate Basilian monastery in Supraśl.

It was the most important work of Marchesinus. He based his work mainly on Expositiones vocabulorum biblie of the Franciscan William Brito, written between 1250 and 1270.TextmanuscriptsSamuel Berger, La Bible au XVIe siècle, Paris, 1879, pp. 15-28. The Mammotrectus contains about 1,300 articles and is divided into three parts: 1) explanations for difficult biblical words and passages; 2) a series of digressions on orthography, the accents of Latin words, the seven feasts of the Old Testament Law, the clothing of priests, the principles of exegesis and translation, the names of God, the qualities and properties of Scripture, and a treatise on the four main ecumenical councils; 3) liturgical pieces and some related materials (the hymns, legends of saints, sermons and homilies).

They interpreted the Anglican formularies of the 39 Articles of Religion, the 1662 Book of Common Prayer, and the Second Book of the Anglican Homilies from a Calvinist perspective and would have been more in agreement with the Reformed churches and the Puritans on the issue of infant baptism. The Catechism in the 1662 Book of Common Prayer shows that baptism was an outward sign of an inward grace. Prevenient grace, according to the Calvinist Anglicans, referred to unconditional election and irresistible grace, which is necessary for conversion of the elect. Infants are to be baptised because they are children of believers who stand in surety for them until they "come of age" and are bound to the same requirements of repentance and faith as adults.

Hillel also took the Biblical command in this universal spirit when he responded to the heathen who requested him to tell the mitzvoth of the Torah while standing before him on one foot: "What is hateful to you, do not do to your friend. This is all of the Torah; the rest is the explanation -- go and learn".Shab. 31a The negative form was the accepted Targum interpretation of Lev. xix. 18, known alike to the author of Tobit iv. 15 and to Philo, in the fragment preserved by Eusebius, Preparatio Evangelica, viii. 7;Bernays' "Gesammelte Abhandlungen," 1885, i. 274 et seq. to the Didache, i. 1; Didascalia or Apostolic Constitutions, i. 1, iii. 15; Clementine Homilies, ii. 6; and other ancient patristic writings.

Several Omani/Ibadi manuscripts discovered over the past four decades, particularly in the Sultanate of Oman and North Africa, contain the texts of what is commonly termed “sirah” (“history”) or “jam’ al siyar” (“collection of histories”). They belong to a familiar type of literature, a genre used when addressing the general public in mosques in the early Islamic era (1st and 2nd /7th and 8th) centuries. Most of the siyar convey the viewpoint of the school and consist of homilies, epistles, addressed to the fellowship of the believers. These epistles are read out aloud by the preacher, setting out what ought or ought not to be believed, as well as those deeds that ought or ought not to be done.

It took some time in Sawantwadi, with his brother Gelasius Dalgado, who was a doctor there, for him to learn other dialects of Konkani. When he was vicar general of Ceylon, he declined to accept the bishop's mitre that the Congregation of Propaganda Fide had offered him, probably in the context of the dispute between Portugal and the Holy See on the extent and powers of the Patronage of the East (Padroado). During his stay in Ceylon, he wrote several sermons and homilies in the Indo-Portuguese dialect of Ceylon. His other work included The Indo-Portuguese Dialect of Ceylon, published in 1900 in Contributions of the Geographical Society of Lisbon, done in commemoration of the centenary of the European discovery of sea route to India.

In 1944, Preysing met with and gave a blessing to Claus von Stauffenberg, in the lead up to the July Plot to assassinate Hitler, and spoke with the resistance leader on whether the need for radical change could justify tyrannicide. Despite Preysing's open opposition, the Nazis did not dare arrest him and several months after the end of the war he was named a cardinal by Pope Pius XII. ;Galen Bishop Clemens August von Galen October 1933 The Bishop of Münster, August von Galen was Preysing's cousin. Himself a German conservative and nationalist, in January 1934 he criticised Nazi racial policy in a sermon and in subsequent homilies, equated unquestioning loyalty to the Reich with "slavery" and spoke against Hitler's theory of the purity of German blood.

No matter how many times such an official could be found guilty, the most he could be punished would be six months or correctional labour, while believers could face up to three years imprisonment. ;Article 190 The systematic distribution of false information, harmful to the Soviet government, or to the social order, whether in oral, written, or any other form – is punishable by imprisonment for up to three years, or by correctional work for up to one year, or by a fine up to 100 roubles. This included homilies condemning religious persecutions. ;Article 199 ... the unlicensed construction of a dwelling or an addition – is punishable by correctional work for a period of 6 months to one year with a confiscation of the construction or addition.

The works of Maya Angelou encompass autobiography, plays, poetic, and television producer. She also had an active directing, acting, and speaking career. She is best known for her books, including her series of seven autobiographies, starting with the critically acclaimed I Know Why the Caged Bird Sings (1969). Angelou's autobiographies are distinct in style and narration, and "stretch over time and place", from Arkansas to Africa and back to the US. They take place from the beginnings of World War II to the assassination of Martin Luther King, Jr. Angelou wrote collections of essays, including Wouldn't Take Nothing for My Journey Now (1993) and Even the Stars Look Lonesome (1997), which writer Hilton Als called her "wisdom books" and "homilies strung together with autobiographical texts".

He was associated with the promoters of the New Learning within Judaism, and wrote on the history of the Kabbalah in the tradition of Western scholarship. Jellinek is also known for his work in German on Abraham ben Samuel Abulafia, one of the earliest students of Kabbalah who was born in Spain in 1240. Jellinek's bibliographies (each bearing the Hebrew title Qontres) were useful compilations, but his most important work lay in three other directions: midrashic, psychological and homiletic. Jellinek published in the six parts of his Beth ha-Midrasch (1853–1878) a large number of smaller Midrashim, ancient and medieval homilies and folklore records, which have been of much service in the revival of interest in Jewish apocalyptic literature.

Prayer book by Kirill of Turov, 16th century manuscript Questions of authorship notwithstanding, a remarkable corpus of works in different genres has been attributed to Kirill of Turov: festal homilies, monastic commentaries, some letters, and a cycle of prayers, other hymnological texts, several versions of a penitential Prayer Canon, a Canon of Olga and an abecedarian prayer. These works constitute what came to be known as Corpus Cyrillianium (which at its core has only eleven works which are agreed by the majority to be by Kirill of Turov.) This is a 19th-century consensus which is generally assumed but continuously questioned. In manuscript sources, there are 23 prayers attributed to Kirill, as well as an additional nine unattributed prayers that are regularly copied together as a group. The prayers form a seven-day liturgical cycle.

The oldest surviving literary use of the Catalan language is considered to be the religious text known as Homilies d'Organyà, written either in late 11th or early 12th century. There are two historical moments of splendor of Catalan literature. The first begins with the historiographic chronicles of the 13th century (chronicles written between the thirteenth and fourteenth centuries narrating the deeds of the monarchs and leading figures of the Crown of Aragon) and the subsequent Golden Age of the 14th and 15th centuries. After that period, between the 16th and 19th centuries the Romantic historiography defined this era as the , considered as the "decadent" period in Catalan literature because of a general falling into disuse of the vernacular language in cultural contexts and lack of patronage among the nobility.

The following account of Eliya's patriarchate is given by Bar Hebraeus: > In the year 572 of the Arabs [AD 1175/6], on the Sunday of 'Come, let us > adore him', namely the third Sunday after Epiphany, Eliya Abu Halim was > consecrated catholicus of the Nestorians. This man composed Arabic homilies > for Sunday feasts in admirable and polished language. He was a man of > perfect stature, in the prime of life, modest and liberal, rich in > ecclesiastical knowledge, and extremely well versed in the language of the > Saracens, as is testified by his commentary in which he beautifully > describes both the Jacobite and Nestorian feasts celebrated in the East. He > was born in the city of Maiperqat, and was first consecrated a bishop, then > metropolitan of Nisibis, and finally catholicus.

In his will he left various items of furniture to his successor in lieu of dilapidations but this was unacceptable to the next bishop, Richard Barnes, who took action against James Pilkington's executors regarding the state of some of the episcopal residences. Before becoming bishop he contributed to the Book of Common Prayer of 1559 and the Thirty-Nine Articles. He contributed to Book of Homilies, and published commentaries on the prophets Haggai (1560) and Obadiah (1562), "A Confutation of an Addition, with an Apologye written and cast in the Streets of West Chester against the causes of burning Paules Churche", 1563. His last published work was not printed until after his death, the book titled, "A Godlie exposition upon certaine chapters of Nehemiah" was printed at Cambridge by Thomas Thomas in 1585.

A Republican inscription on a former church: "Temple of the reason and philosophy", Saint Martin, Ivry-La-Bataille A Temple of Reason (French: Temple de la Raison) was, during the French Revolution, a temple for a new belief system created to replace Christianity: the Cult of Reason, which was based on the ideals of reason, virtue, and liberty. This "religion" was supposed to be universal and to spread the ideas of the revolution, summarized in its "Liberté, égalité, fraternité" motto, which was also inscribed on the Temples. According to the conservative critics of the French Revolution, within the Temple of Reason, "atheism was enthroned". English theologian Thomas Hartwell Horne and biblical scholar Samuel Davidson write that "churches were converted into 'temples of reason,' in which atheistical and licentious homilies were substituted for the proscribed service".

Cook 1900 It was at one time plausible to believe that Cynewulf was author of the Riddles of the Exeter Book, the Phoenix, the Andreas, and the Guthlac; even famous unassigned poems such as the Dream of the Rood, the Harrowing of Hell, and the Physiologus have at one time been ascribed to him. The four poems, like a substantial portion of Anglo-Saxon poetry, are sculpted in alliterative verse. All four poems draw upon Latin sources such as homilies and hagiographies (the lives of saints) for their content, and this is to be particularly contrasted to other Old English poems, e.g. Genesis, Exodus, and Daniel, which are drawn directly from the Bible as opposed to secondary accounts. In terms of length, Elene is by far the longest poem of Cynewulf’s corpus at 1,321 lines.

Title page of the 1683 reprinted edition During the reign of Edward VI and later during the reign of Elizabeth I, Thomas Cranmer and other English reformers saw the need for local congregations to be taught Christian theology and practice. Before the English Reformation, the liturgy was conducted entirely in Latin, to which the common people listened passively except twice a year during Communion, when only the consecrated bread was administered. Since parsons, vicars and curates often lacked the education and experience needed to write sermons and were often unfamiliar with Reformed doctrine, scholars and bishops wrote out a collection of sermons for them, which were appointed to be read each Sunday and holy day. The reading of the homilies in church is still mandated under Article XXXV of the Thirty-Nine Articles.

Origen argued against literal interpretations that would require Christians "to sacrifice calves and lambs and to offer fine wheat flour with incense and oil" and called those who insisted on literal readings "wicked presbyters". Origen believed there were levels of spiritual meaning in the bible text that not everyone is able to understand. According to Origen, the ability of a person to interpret the text was guided by the maturity of their religious insight: "These things are less clear to us the same degree as our conversion to the Lord is less complete"Homily 6 on Leviticus, as quoted by He said those who were limited to literal interpretations "hold false opinions and make impious or ignorant assertions about God". In Homilies on Leviticus, Origen cites Scripture to justify spiritual interpretations.

Cassel began his career as an author with his doctor's thesis on "Die Psalmenüberschriften" (published in the "Literaturblatt des Orients," Leipzig, 1840). He received his rabbinical diploma in 1843 from Jacob Joseph Oettinger and Zecharias Frankel, but never accepted, a rabbinical position, although he possessed a decided talent for the pulpit, as may be seen from his "Sabbath-Stunden zur Belehrung und Erbauung" (Berlin, 1868), a collection of 52 homilies on the Pentateuch, originally delivered as Sabbath lectures in a school for boys. In 1846 Cassel became principal of an educational institute called the "Dina-Nauen-Stift," in which position he remained until 1879. He was, besides, in 1850 and 1851 teacher of religion in Berlin at the Congregational School for Jewish Girls, and from 1852 to 1867 at the Jewish school for boys.

Witchcraft in Anglo-Saxon England () refers to the belief and practice of magic by the Anglo-Saxons between the 5th and 11th centuries AD in Early Mediaeval England. Surviving evidence regarding Anglo-Saxon witchcraft beliefs comes primarily from the latter part of this period, after England had been Christianised. This Christian era evidence includes penitentials, pastoral letters, homilies and hagiographies, in all of which Christian preachers denounce the practice of witchcraft as un-Christian, as well as both secular and ecclesiastical law codes, which mark it out as a criminal offence. From surviving historical and archaeological evidence from the period, contemporary scholars believe that beliefs regarding magic in Anglo-Saxon England revolved largely around magico-medicinal healing, the use of various charms, amulets and herbal preparations to cure the sick.

In January, 1946, the 15-year-old narrator (unnamed except for the "Junior" that distinguishes him from his father) receives an envelope addressed to him found amongst his late father's papers. The contents are a two-page letter of fatherly advice, identifying Senior's main regrets in life as words of warning. A few bits from the letter are quoted, they are "bland homilies" and "banal twaddle". Junior initially puzzles over the form of the letter, not really noticing the content: the fact that the letter was dated to three years previously, the fact that it was typed--which his father never did, the fact that he had no idea of its existence, the fact that the envelope itself, addressed to him, had last been seen in a safe-deposit box.

In this school he learnt all the intricacies of Babylonian astrology, a training that permanently influenced his mind and proved the bane of his later life. At the age of twenty-five he happened to hear the homilies of Hystaspes, the Bishop of Edessa, received instruction, was baptized, and even admitted to the diaconate or the priesthood. "Priesthood", however, may merely imply that he ranked as one of the college of presbyters, because Bardaisen remained in the world and had a son called Harmonius, who according to Sozomen's Ecclesiastical history, was "deeply versed in Grecian erudition, and was the first to subdue his native tongue to meters and musical laws; these verses he delivered to the choirs". When Abgar IX, the friend of his youth, ascended the throne (179), Bardaisan took his place at court.

Of his merits as a writer and poet we are now well able to judge from Paul Bedjan's edition of selected metrical homilies (Paris 1905-1908), containing 146 pieces. They are written throughout in dodecasyllabic metre, and those published deal mainly with biblical themes, though there are also poems on such subjects as the deaths of Christian martyrs, the fall of the idols and the First Council of Nicaea. Of Jacob's prose works, which are not nearly so numerous, the most interesting are his letters, which throw light upon some of the events of his time and reveal his attachment to Miaphysitism, which was then struggling for supremacy in the Syrian churches, and particularly at Edessa, over the opposite teaching of Nestorius. The Catholic Church regards Jacob of Serugh as a Saint.

He was also the author of several books, including The Theatre of Pilgrimage, The Uttermost Mark, a book on the dramatic writings of the Jesuit poet Gerard Manley Hopkins, and The Paths of Life, three books of reflections on readings for the Sunday Mass. Many of these reflections were given as homilies to the congregation at St. Clare's Monastery in New Orleans, where he served as chaplain until the city's evacuation during Hurricane Katrina in 2005 and where he later continued to serve as chaplain after the hurricane recovery. Fr. Ferlita was also a librettist for two operas, Dear Ignatius, Dear Isabel and Edith Stein, and was a co-author of The Parables of Lina Wertmuller. He lived the remainder of his life at the Jesuit seminary at St. Charles College in Grand Coteau, Louisiana.

The first supplication after the Epiklesis is: "We offer to thee, O Lord, for Thy holy places which Thou hast glorified by the divine appearance of Thy Christ and by the coming of Thy holy Spirit, especially for the holy and illustrious Sion, mother of all churches and for Thy holy Catholic and apostolic Church throughout the world." This liturgy was used throughout Syria and Palestine, that is throughout the Antiochene Patriarchate (Jerusalem was not made a patriarchal see till the Council of Ephesus, 431) before the Nestorian and Monophysite schisms. It is possible to reconstruct a great part of the use of the city of Antioch while St. John Chrysostom was preaching there (370-397) from the allusions and quotations in his homilies (Probst, Liturgie des IV. Jahrh., II, i, v, 156, 198).

In the Church of England, and throughout much of the Worldwide Anglican Communion, the entire forty days of Lent are designated days of fasting, while the Fridays are also designated as days of abstinence in the 1662 Book of Common Prayer, with the Traditional Saint Augustine's Prayer Book: A Book of Devotion for Members of the Anglican Communion defining "Fasting, usually meaning not more than a light breakfast, one full meal, and one half meal, on the forty days of Lent." The same text defines abstinence as refraining from flesh meat on all Fridays of the Church Year, except for those during Christmastide. The historic Methodist homilies regarding the Sermon on the Mount stress the importance of the Lenten fast, which begins on Ash Wednesday. The United Methodist Church therefore states that: Rev.

A Song Flung Up to Heaven (2002) is the sixth of Maya Angelou's series of autobiographies, and at the time of its publication it was considered to be the final installment. It was completed 16 years after the publication of her previous autobiography, All God's Children Need Traveling Shoes (1986) and over thirty years after the publication of her first, I Know Why the Caged Bird Sings. Angelou wrote two collections of essays in the interim, Wouldn't Take Nothing for My Journey Now (1993) and Even the Stars Look Lonesome (1997), which writer Hilton Als called her "wisdom books" and "homilies strung together with autobiographical texts". She also continued her poetry with several volumes, including a collection of her poems, The Complete Collected Poems of Maya Angelou (1994).

The homilies commanded widespread respect and interest, integrating philosophical and mystical elements into an exploration of the depths of human experience and longing, as reflected in the Divine Mystery and its quest for intimacy with the human person. On the 50th anniversary of his ordination as a Catholic priest, Smith inaugurated the Janus Essay Competition on May 31, 2008. The competition sought essays that reflected on life that has already been lived and life still left to live, in accordance with the nature of the Roman God Janus, who looks both backward and forward. Smith enjoyed great popularity, both within the Catholic community at Cornell and with members of other religions as well as nonbelievers, to the extent that Pi Kappa Phi, a Cornell fraternity, made him an honorary member.

Religious art was not, however, limited to the monumental decoration of church interiors. One of the most important genres of Byzantine art was the icon, an image of Christ, the Virgin, or a saint, used as an object of veneration in Orthodox churches and private homes alike. Icons were more religious than aesthetic in nature: especially after the end of iconoclasm, they were understood to manifest the unique "presence" of the figure depicted by means of a "likeness" to that figure maintained through carefully maintained canons of representation.. The illumination of manuscripts was another major genre of Byzantine art. The most commonly illustrated texts were religious, both scripture itself (particularly the Psalms) and devotional or theological texts (such as the Ladder of Divine Ascent of John Climacus or the homilies of Gregory of Nazianzus).

The identification with Ninus follows that of the Clementine Recognitions; the one with Zoroaster, that of the Clementine Homilies, both works part of Clementine literature. There was a historical Assyrian queen Shammuramat in the 9th century, the wife of Shamshi-Adad V, whom some speculations have identified with Semiramis, while others make her a later namesake of a much earlier Semiramis. In David Rohl's theory, Enmerkar, the Sumerian founder of Uruk, was the original inspiration for Nimrod, because the story of Enmerkar and the Lord of Aratta bears a few similarities to the legend of Nimrod and the Tower of Babel, and because the -KAR in Enmerkar means "hunter". Additionally, Enmerkar is said to have had ziggurats built in both Uruk and Eridu, which Rohl postulates was the site of the original Babel.

Hagia Sophia, cathedral of Constantinople at the time of the schism the Emperor Constantine (centre) and the bishops of the First Council of Nicaea (325) holding the Niceno–Constantinopolitan Creed of 381. The Second Ecumenical Council whose additions to the original Nicene Creed lay at the heart of one of the theological disputes associated with the East–West Schism. (Illustration, 879–882 AD, from manuscript, Homilies of Gregory of Nazianzus, Bibliothèque nationale de France) When Roman Emperor Constantine the Great embraced Christianity, he summoned the First Ecumenical Council at Nicaea in 325 to resolve a number of issues which troubled the Church. The bishops at the council confirmed the position of the metropolitan sees of Rome and Alexandria as having authority outside their own province, and also the existing privileges of the churches in Antioch and the other provinces.

Catalan, a Romance language, evolved from Vulgar Latin in the Middle Ages, when it became a separate language from Latin. Literary use of the Catalan language is generally said to have started with the religious text known as Homilies d'Organyà, written either in late 11th or early 12th century, though the earlier Cançó de Santa Fe, from 1054-76, may be Catalan or Occitan. Another early Catalan poem is the mid-13th century Augats, seyós qui credets Déu lo Payre, a planctus Mariae (lament of Mary). Ramon Llull (13th century), one of the major medieval Majorcan writers in the Catalan language is not only saluted for starting a Catalan literary tradition clearly separated from the Occitan-speaking world of the time, but also credited with enriching the language with his coining of a large number of words, and his philosophy.

In some cases, long pieces, in others brief sentences only, have been adduced in connection with the Scriptural passages, seemingly in accordance with the material at the redactor's disposal. Inasmuch, however, as the homilies in Leviticus Rabbah deal largely with topics beyond the subject matter of the Biblical text itself, the explanations of the individual verses are often replaced by series of homiletic quotations that refer to the theme considered in the homily.Compare chapters 8, 12-15, 18, 19, 23, 31-34, 36, 37 In this, Leviticus Rabbah differs from the Pesikta, for in the Pesikta the individual explanations are seldom lacking. And while the Pesikta rarely quotes lengthy homiletic excerpts after the proems, Leviticus Rabbah quotes such materials after the conclusion of a proem, in the course of each chapter, and even toward the end of a chapter.

Rothstein (2008) The legends of Trajan and Herkinbald appear to occur together for the first time in 1308 in the Alphabetum Narrationum (Alphabet of Tales), a collection of over 800 tales attributed to Arnold of Liége (previously to Etienne de Besançon) arranged by themes and intended to be used as a basis for homilies. The theme Iustitia (Justice) included just these two legends, although the legend of Trajan is given in a slightly different version from that depicted in the paintings and tapestry.Campbell & Van der Stock (2009) p. 241 The first panel showed a widow begging justice from Trajan for the murder of her son and Trajan ordering the execution of the soldier accused by the woman (in the tale in the Alphabetum Narrationum, Trajan offered the widow his son as a replacement for her murdered son).

What Malalas is to prose, Romanos is to the Christian poetry of the Greek Middle Ages. Though he did not go so far as Malalas, he released poetry from meters based on quantitative and tonal scansion; he brought it into harmony with the latest poetics prevailing in Syria as well as with the evolving character of the Greek language. Romanos soon went to Constantinople, where he became a deacon of the Hagia Sophia, and where he is said to have first developed his gift for hymn-writing. An illustration of the Parable of the Good Samaritan from the Rossano Gospels, believed to be the oldest surviving illustrated New Testament. Romanos borrowed the form of his poems, the material, and many of their themes partly from the Bible and partly from the (metrical) homilies of the Syrian Father Ephrem (4th century).

Those who see Cyprian as negative evidence assert that other church writers, such as Athanasius of Alexandria and Origen,Origen, discussing water baptism in his commentary on the Gospel of John, references only verse 8 the earthly witnesses: "And it agrees with this that the disciple John speaks in his epistle of the spirit, and the water, and the blood, as being one." never quoted or referred to the passage, which they would have done if the verse was in the Bibles of that era. The contrasting position is that there are in fact such references, and that "evidences from silence" arguments, looking at the extant early church writer material, should not be given much weight as reflecting absence in the manuscripts—with the exception of verse-by-verse homilies, which were uncommon in the Ante-Nicene era.

With the return to democracy in 1983, there was a return to previous debates, including the situation of children born out of wedlock, marriage and divorce. The disagreements on these issues were very strong during the administration of President Raúl Alfonsín, who, for example, did not hesitate to respond from the pulpit the homilies of two priests during two masses. During 1987 there was the second pastoral visit of Pope John Paul II to Argentina, with significant participation of youth, since during this second pastoral visit the first World Youth Day was held, an initiative of the Pope and the Argentine Cardinal Eduardo Pironio. It was during the same one that a song was sung for the first time that later will cross all America and the world: "Juan Pablo second, the whole world loves you".

'With good-will do service' ... and 'with fear and trembling' ... toward God, fearing lest He one day accuse you for your negligence toward your slaves ... 'And forbear threatening;' be not irritating, he means, nor oppressive ... [and masters are to obey] the law of the common Lord and Master of all ... doing good to all alike ... dispensing the same rights to all". In his Homilies on Philemon, Chrysostom opposes unfair and unjust forms of slavery by stating that those who own slaves are to love their slaves with the Love of Christ: "this ... is the glory of a Master, to have grateful slaves. And this is the glory of a Master, that He should thus love His slaves ... Let us therefore be stricken with awe at this so great love of Christ. Let us be inflamed with this love-potion.

The strip featured Br'er Rabbit, Br'er Bear and Br'er Fox, in a faithful adaptation of the movie's three animated sequences. Uncle Remus himself only appeared in silhouette in the opening panel, and provided narration and the closing moral in the final panel. These homilies included "Jumpin' into trubble is a heap easier than jumpin' out!" and "Twixt right an' wrong thar ain't no middle path!" The strips used the material from Song of the South for the first twelve weeks. The first three strips told the story of "Br'er Rabbit Runs Away" (Oct 14-28, 1945). The second three adapted "Br'er Rabbit's Laughing Place" (Nov 4-18, 1945). "Br'er Rabbit and the Tar Baby" occupied the next six weeks (Nov 25-Dec 30, 1945). After three months, the team ran out of material and started creating original stories.

John Jewel's Apology for the Church of England and his Book of Homilies are both quintessential Anglicanism; and yet his "Essay on Holy Scripture" is in many ways Puritan. Fundamental to the rise of English Puritanism in the Elizabethan era (1558-1603) was the influence of four highly influential reformers: John Calvin, Henry Bullinger, Peter Martyr, and Theodore Beza, who were all in frequent communication with the crown and the reformed leaders in England. While Calvin and Bullinger praised Queen Elizabeth for the work of reformation in England and the Anglican establishment, and encouraging patience from the Puritans, Beza was more firm in his support of the Puritan movement. During the 1560s and 1570s, the works of Calvin were the most widely disseminated publications in England, while the works of Beza, Bullinger, and Vermigli also enjoyed popularity.

The Vercelli manuscript seems to be missing several pages and, as a result, The Blessed Soul's address breaks off at line 166 with the word 'þisses'. While the Vercelli version is incomplete, it has been suggested that not much of the poem has been lost (Smetana 195). In Soul and Body I, The Damned Soul's address takes up 85 lines, while The Blessed Soul's address is a mere 31 lines. However, this is not unusual: other works comprising the body-and-soul theme tend to focus more on the damned soul than the blessed soul, with some homilies devoting more than twice the space to the damned soul (Frantzen 84). As is typical, the details of the body's decay are deemphasized in The Blessed Soul’s address, which is what makes up the bulk of The Damned Soul's address.

There seems to be a consensus among the few scholars who have seriously studied the metrics of zajal that it follows two distinct metrical systems. One metrical system is quantitative and is clearly based on some of the strict so-called Khalili meters of classical Arabic poetry (for instance the m3anna and related forms scan according to the classical sari3, rajaz and wafir meters,) and the other is stress-syllabic (for instance many sub-forms of the qerradi are clearly based on Syriac metrics, such as the syllabic metric of the Afframiyyat homilies attributed to the 4th-century St. Ephraem.) Both kinds of metrics in zajal are subject to fluid alteration by musical accentuation and syncopation which is possible due to the colloquial's malleability and its inherent allowance (like Syriac) to erode inflections and internal voweling.

He was assigned to the Baderna parish in the fall of 1943 where the Communist and Fascist forces fought with each other but was later transferred to the parish of Kanfanar in the autumn of 1945. He was considered to be bold and fearless but was perceived as a great threat and he alluded to this in 1944 in his journal. Bulešić's interventions in parish life made church events more attractive to people and he introduced adorations to the Sacred Heart of Jesus and His mother in the parish; he encouraged parishioners to recite rosaries together and to receive the sacraments on a frequent basis more so for the children. But the Communists wanted to prevent the faithful from attending Masses and so introduced civil weddings and funerals but people still continued to attend the Masses and listen to their popular priest's homilies.

Though the focus of the manuscript is on the homilies delivered by St. Gregory, the political message being delivered is much more open to interpretation. The parallel between the Arian and Macedonian heresy being carried out in the fourth century, and the tensions rising between the Latin and Orthodox interpretations of the Holy Spirit at the time the manuscript was created is apparent from the offset. Photios was virulently opposed to the Latin interpretation of divinity and was trying to cement the tried and tested wisdom of the eastern Orthodoxy by using the sermons of Gregory, a fellow patriarch who stood defiantly against the rule of Julian, a non-Christian emperor of the fourth century. St. Gregory, who was often depicted with a spade shaped beard and grey hair, was to be a remarkably wise and patient man by his predecessors.

Introduced by Pamela Stephenson, the SNL sketch depicted the Folksmen as caricatures of semi-retired folk musicians: three conservatively dressed middle-aged men, spouting homilies and performing simplistic songs with cloying lyrics. In a 2009 interview, Shearer stated that the songs were intended to satirize "the fake folk music being written in office buildings in Manhattan’s Upper West Side." Guest, McKean and Shearer made a cameo appearance as the Folksmen in the 1992 film The Return of Spinal Tap, which documented the latter group's real-life reunion concert at Royal Albert Hall in London. When the trio subsequently toured as Spinal Tap during 2001, they would occasionally perform in the guise of the Folksmen as an ostensible "opening act"; not all of the audiences appreciated (or even understood) this in-joke, with one appearance in New York City reportedly being booed by a restless audience.

Dave Kehr of The New York Times gave the film a positive review, stating, "At its best, A Piece of Eden finds a delicate balance between urban and rural values, progress and tradition, between experience and innocence". Roger Ebert gave the film 1 1/2 stars and wrote, "A Piece of Eden is a good- hearted film with many virtues, although riveting entertainment value is not one of them", concluding with "the story line runs out of steam about four- fifths of the way through, and the closing scenes lack dramatic interest, dissolving in a haze of landscapes and blue skies and happily-ever-after music". Marc Savlov of The Austin Chronicle gave the film 2 stars and said, "The homilies being taught here are so broad in their scope, and so obvious, that they come less as surprises than simple speed bumps on the road to “The End".

But already by the middle of the 8th century the native language had largely displaced it all over Ireland as a medium for religious thought, for homilies, for litanies, books of devotion, and the lives of saints. We find the Irish language used in a large religious literature, much of which is native, some of which represents lost Latin originals now known to us only in Irish translations. One interesting development in this class of literature is the visions- literature beginning with the vision of St. Fursa, which is given at some length by Bede, and of which Sir Francis Palgrave states that, "Tracing the course of thought upwards we have no difficulty in deducing the poetic genealogy of Dante's Inferno to the Milesian Fursæus." These "visions" were very popular in Ireland, and so numerous they gave rise to the parody, the 12th century Aislinge Meic Con Glinne.

In 1926 he was promoted to the title of the Doctor of Theology at the Faculty of Theology, University in Athens (his dissertation being "Problem ličnosti i saznanja po Sv. Makariju Egipatskom" -The Problem of Personality and Cognition According to St. Macarius of Egypt). For his course on the Lives of the Saints, Justin began to translate into Serbian the Lives of the Saints from the Greek, Syriac and Slavonic sources, as well as numerous minor works of the Fathers-homilies of John Chrysostom, Macarius, and Isaac the Syrian. He also wrote The Theory of Knowledge According to St. Isaac. From 1930 until 1932 after a short period as Professor in the Theological Academy of Ss. Cyril and Methodius in Prizren, he was an associate of Bishop Joseph (Cvijovich) of Bitola and the man tasked with reorganizing the Church of the Carpatho-Russians in Czechoslovakia.

Only a handful of fragments have survived from the most ancient Armenian literary tradition preceding the Christianization of Armenia in the early 4th century due to centuries of concerted effort by the Armenian Church to eradicate the "pagan tradition". Christian Armenian literature begins about 406 with the invention of the Armenian alphabet by Mesrop for the purpose of translating Biblical books into Armenian. Isaac, the Catholicos of Armenia, formed a school of translators who were sent to Edessa, Athens, Constantinople, Alexandria, Antioch, Caesarea in Cappadocia, and elsewhere, to procure codices both in Syriac and Greek and translate them. From Syriac were made the first version of the New Testament, the version of Eusebius' History and his Life of Constantine (unless this be from the original Greek), the homilies of Aphraates, the Acts of Gurias and Samuna, the works of Ephrem Syrus (partly published in four volumes by the Mechitharists of Venice).

Les Homilies d'Organyà (12th century), first written in Catalan. By the 9th century, the Catalan language had developed from Vulgar Latin on both sides of the eastern end of the Pyrenees mountains (counties of Rosselló, Empúries, Besalú, Cerdanya, Urgell, Pallars and Ribagorça), as well as in the territories of the Roman province and later archdiocese of Tarraconensis to the south. From the 8th century on, the Catalan counts extended their territory southwards and westwards, conquering territories then occupied by Muslims, bringing their language with them. This phenomenon gained momentum with the separation of the County of Barcelona from the Carolingian Empire in 988 AD. By the 9th century, the Christian rulers occupied the northern parts of present-day Catalonia, usually termed "Old Catalonia", and during the 11th and 12th centuries they expanded their domains to the region north of the Ebro river, a land known as "New Catalonia".

Since the 2nd century, a mass of legendary detail has accumulated around the figure of Joseph of Arimathea in addition to the New Testament references. Joseph is referenced in apocryphal and non-canonical accounts such as the Acts of Pilate, a text often appended to the medieval Gospel of Nicodemus and The Narrative of Joseph, and mentioned in the works of early church historians such as Irenaeus (125–189), Hippolytus (170–236), Tertullian (155–222) and Eusebius (260–340), who added details not found in the canonical accounts. Francis Gigot, writing in the Catholic Encyclopedia, states that "the additional details which are found concerning him in the apocryphal Acta Pilati ("Acts of Pilate"), are unworthy of credence." Hilary of Poitiers (300–367) enriched the legend, and Saint John Chrysostom (347–407), the Patriarch of Constantinople, was the first to writeJohn Chrysostom, Homilies of St. John Chrysostom on the Gospel of John.

Deacons are ordained ministers of the Church who are co-workers with the bishop alongside presbyters, but are intended to focus on the ministries of direct service and outreach to the poor and needy, rather than pastoral leadership. They are usually related to a parish, where they have a liturgical function as the ordinary minister of the Gospel and the Prayers of the Faithful, They may preach homilies, and in the Roman Rite may preside at non-Eucharistic liturgies such as baptisms, weddings, funerals, and adoration/benediction. In the Eastern Catholic Churches, in the absence of a priest, deacons do not vest and may only lead services as a reader, never presiding at weddings or funerals. The scriptural basis and description of the role and qualifications of the deacon can be found in Acts 6:1–9, and in 1 Timothy 3:1–13.

Within this structure, the anthology incorporates a number of thematically linked "clusters" of texts pertaining to significant contemporary concerns. For example, "The Sixteenth Century and The Early Seventeenth Century" contains four such clusters under the headings, "Literature of The Sacred", "The Wider World", "The Science of Self and World", and "Voices of the War". The first of these includes four contemporary English translations of an identical passage from the Bible, those of William Tyndale, the Geneva Bible, the Douay-Rheims Version, and the Authorized (King James) Version; selections from the writings of influential Protestant thinkers of the period, including Tyndale, John Calvin, Anne Askew, John Foxe and Richard Hooker; as well as selections from the Book of Common Prayer and the Book of Homilies. The eighth edition was also sold in two volumes, which simply compressed six eras into two larger volumes, or three eras in one volume.

The earliest surviving examples of Cornish prose are the Tregear Homilies, a series of 12 Catholic sermons written in English and translated by John Tregear around 1555-1557, to which a thirteenth homily The Sacrament of the Alter was added by another hand. Twelve of Edmund Bonner's (1555; nine of these were by John Harpsfield) were translated into Cornish by John Tregear, and are now the largest single work of traditional Cornish prose. Nicholas Boson (1624−1708) wrote three significant texts in Cornish, Nebbaz gerriau dro tho Carnoack (A Few Words about Cornish) between 1675 and 1708; (John of Chyannor, or, The three points of wisdom), published by Edward Lhuyd in 1707, though written earlier; and The Dutchess of Cornwall's Progress, partly in English, now known only in fragments. The first two are the only known surviving Cornish prose texts from the 17th century.

The rite compiled by Humbert contained fourteen books: (1) the Ordinary, a sort of an index to the Divine Office, the Psalms, Lessons, Antiphons and Chapters being indicated by their first words. (2) The Martyrology, an amplified calendar of martyrs and other saints. (3) The Collectarium, a book for the use of the hebdomidarian, which contained the texts and the notes for the prayers, chapters, and blessings. (4) The Processional, containing the hymns (text and music) for the processions. (5) The Psalterium, containing merely the Psalter. (6) The Lectionary, which contained the Sunday homilies, the lessons from Sacred Scripture and the lives of the saints. (7) The Antiphonary, giving the text and music for the parts of the Office sung outside of the Mass. (8) The Gradual, which contained the words and the music for the parts of the Mass sung by the choir.

143 The Bishop of Munster, August von Galen, though a German conservative and nationalist, criticised Nazi racial policy in a sermon in January 1934, and in subsequent homilies spoke against Hitler's theory of the purity of German blood.Anton Gill; An Honourable Defeat; A History of the German Resistance to Hitler; Heinemann; London; 1994; p.59 When in 1933, the Nazi school superintendent of Munster issued a decree that religious instruction be combined with discussion of the "demoralising power" of the "people of Israel", Galen refused, writing that such interference in curriculum was a breach of the Reich concordat and that he feared children would be confused as to their "obligation to act with charity to all men" and as to the historical mission of the people of Israel.Theodore S. Hamerow; On the Road to the Wolf's Lair - German Resistance to Hitler; Belknap Press of Harvard University Press; 1997; ; p.

Apart from his political work and his correspondence, Daphnopates was an active author, although most of his works do not survive. He wrote a number of homilies and hagiographies (on Saint George, Theophanes the Confessor, and of version A of the hagiography of Theodore Stoudites; the latter is sometimes attributed to Michael Monomachos), as well as composing a collection of excerpts of John Chrysostom, in what Alexander Kazhdan called "a work typical of 10th-century encyclopaedism". The 11th-century historian John Skylitzes mentions him as having written a chronicle which he used, and as Skylitzes made use of parts of Theophanes Continuatus for earlier events, modern scholarship generally considers him the author of the final portion of the Theophanes Continuatus, bringing the work up to 963. His authorship has been rejected, however, by several scholars, including A. Markopoulos ("Theodore Daphnopatès et la Continuation de Théophane", JÖB 35 (1985), pp.

The decree XVI ordered that all the Syriac MSS should be handed over to the Archbishop or his deputy on a visit to the Churches. Due to the lack of printed books, the Qurbana MSS were excluded from this. Some of the other books which are said to have been burnt at the Synod of Diamper are: # The book of the infancy of the savior (history of our Lord) # Book of John Brandon # The Pearl of Faith # The Book of the Fathers # The Life of the Abbot Isaias # The Book of Sunday # Maclamatas # Uganda or the Rose # Comiz # The Epistle of Mernaceal # Menra # Of orders # Homilies (in which the Eucharist is said to be the image of Christ) # Exposition of Gospels # The Book of Rubban Hormisda # The Flowers of the Saints # The Book of Lots # The Parsimony or Persian Medicines. There are only very few Syriac manuscripts that withstood the destruction.

Among these clerical scholars was Bishop Isidore of Seville who wrote a comprehensive encyclopedia of natural knowledge, the monk Bede of Jarrow who wrote treatises on The Reckoning of Time and The Nature of Things, Alcuin of York, abbot of the Abbey of Marmoutier, who advised Charlemagne on scientific matters, and Rabanus Maurus, Archbishop of Mainz and one of the most prominent teachers of the Carolingian Age, who, Like Bede, wrote treatises on computus and On the Nature of Things. Abbot Ælfric of Eynsham, who is known mostly for his Old English homilies, wrote a book on the astronomical time reckoning in Old English based on the writings of Bede. Abbo of Fleury wrote astronomical discussions of timekeeping and of the celestial spheres for his students, teaching for a while in England where he influenced the work of Byrhtferth of Ramsey, who wrote a Manual in Old English to discuss timekeeping and the natural and mystical significance of numbers.

Saying that "No bishops' conference offers solutions or recipes", the document says that "the question of sexuality must be discussed more openly and without prejudice." Research cited in the document shows that young people face discrimination because of their gender, social class, religious affiliation, sexual orientation, geographical position, disability, or ethnicity. Young people also "report the persistence of religious discrimination, especially against Christians." The instrumentum reported that the surveys called for a Church that is "committed to justice," willing to discuss the role of women, that has homilies that are more relevant to their lives and their discernment, and a liturgy that is “alive and close” to them. The church must accompany young people in their lives, the document states, as education and evangelization are an “ecclesial duty and a right of each young person.” Young people reported that the Church can often seem distant, and desire a Church that is close, transparent, and up to date.

" He writes that it is a word that he "minted from 'Africa' and 'Acadia' (the old name for Nova Scotia and New Brunswick), to denote the Black populations of the Maritimes and especially of Nova Scotia". He views "Africadian" literature as "literal and liberal—I canonize songs and sonnets, histories and homilies."Clarke, George Elliott, Fire on the Water: Anthology of Black Nova Scotian Writing, Volume One (1991), Porters Lake, Nova Scotia: Pottersfield Press. Clarke has stated that he found further writing inspiration in the 1970s and his "individualist poetic scored with implicit social commentary" came from the "Gang of Seven" intellectuals, "poet- politicos: jazz trumpeter Miles Davis, troubadour-bard Bob Dylan, libertine lyricist Irving Layton, guerrilla leader and poet Mao Zedong, reactionary modernist Ezra Pound, Black Power orator Malcolm X and the Right Honourable Pierre Elliott Trudeau." Clarke found "as a whole, the group’s blunt talk, suave styles, acerbic independence, raunchy macho, feisty lyricism, singing heroic and a scarf-and-beret chivalry quite, well, liberating.

In the Canon of Supplication at the Parting of the Soul in The Great Book of Needs are found the following references to the struggle of a soul passing through the toll houses: "Count me worthy to pass, unhindered, by the persecutor, the prince of the air, the tyrant, him that stands guard in the dread pathways, and the false accusation of these, as I depart from earth" (Ode 4, p. 77). "Do thou count me worthy to escape the hordes of bodiless barbarians, and rise through the aerial depths and enter into Heaven" (Ode 8, p. 81). The toll house doctrine can be found for example in the Life of Saint Anthony the Great written by Athanasius of Alexandria, in the life of Basil the New and Theodora, in the homilies of Cyril of Alexandria,Cyril of Alexandria Ephesi praedicata depoito Nestorio, ACO.14(52.405D) as referenced by Lampe, G. W. H., A Patristic Greek Lexicon, Oxford University Press, Oxford, 1961, p.

Lisle found the manuscript in Sir Robert Bruce Cotton's library (Bodl. Laud E. 19).The long title begins ‘A Saxon Treatise concerning the Old and New Testament, written about the time of King Edgar (700 yeares agoe) by Ælfricus Abbas, thought to be the same that was afterward Archbishop of Canterbury, whereby appeares what was the canon of Holy Scripture here then received, and that the Church of England had it so long agoe in her mother-tongue.’ An appendix contained ‘the Homilies and Epistles of the fore-said Ælfricus,’ and a second edition of ‘A Testimonie of Antiquitie, etc., touching the Sacrament of the Bodie and Bloud of the Lord,’ first issued by Archbishop Matthew Parker and Parker's secretary, John Joscelyn in 1566. There follow two extracts from (a) Ælfric's ‘Epistle to Walfine, Bishop of Scyrburne,’ and (b) his ‘Epistle to Wulfstan, Archbishop of York,’ expressing disapproval of a long preservation of the consecrated elements after Easter day.

This took so much time that the monks began to spread it over a week, dividing each day into hours, and allotting to each hour its portion of the Psalter. St Benedict in the 6th century drew up such an arrangement, probably, though not certainly, on the basis of an older Roman division which, though not so skilful, is the one in general use. Gradually there were added to these psalter choir-books additions in the form of antiphons, responses, collects or short prayers, for the use of those not skilful at improvisation and metrical compositions. Jean Beleth, a 12th-century liturgical author, gives the following list of books necessary for the right conduct of the canonical office: the Antiphonarium, the Old and New Testaments, the Passionarius (liber) and the Legendarius (dealing respectively with martyrs and saints), the Homiliarius (homilies on the Gospels), the Sermologus (collection of sermons) and the works of the Fathers, besides, of course, the Psalterium and the Collectarium.

Maya Angelou, reciting her poem, "On the Pulse of Morning", at the 1993 inauguration of President Bill Clinton Even the Stars Look Lonesome is Maya Angelou's second book of essays. Stars, together with her first book of essays Wouldn't Take Nothing for My Journey Now (1993), is one of the volumes writer Hilton Als called Angelou's "wisdom books" and "homilies strung together with autobiographical texts", published during the long period between her fifth and sixth autobiographies, All God's Children Need Traveling Shoes (1986) and A Song Flung Up to Heaven (2002). She had published several volumes of poetry, including Just Give Me a Cool Drink of Water 'fore I Diiie (1971), which was nominated for the Pulitzer Prize. She had recited her poem On the Pulse of Morning at the inauguration of President Bill Clinton in 1993, making her the first poet to make an inaugural recitation since Robert Frost at John F. Kennedy's inauguration in 1961.

In the interim, Collins met philanthropist William Scheide, who owned the only complete Anglo-Saxon codex in North America, and who subsequently donated his large collection to Princeton University, including the Blickling Homilies, where it formed the core of the Scheide Library. As an active Episcopalian, a preacher concerned with theological questions, Collins was able to combine his personal enthusiasms with his intellectual talents in an edition of this important text. The manuscript, which was “close to completion at the time of his death, would have been more than a diplomatic text: Collins was planning to show how the Blickling text fit into a wider context as a preacher's book on its own terms”. The Old English Newsletter notes Collins was “one of the founding editors of The Year's Work in Old English Studies (YWOES), ultimately became its sole editor, and never wavered in his devotion to it”. The YWOES is one of two annual publications of the Old English Newsletter “used by thousands of scholars worldwide”.

The Sibylline oracles are therefore a pastiche of Greek and Roman pagan mythology, employing motifs of Homer and Hesiod; Judeo-Christian legends such as the Garden of Eden, Noah and the Tower of Babel; Gnostic and early Christian homilies and eschatological writings; thinly veiled references to historical figures such as Alexander the Great and Cleopatra, as well as many allusions to the events of the later Roman Empire, often portraying Rome in a negative light. Some have suggested that the surviving texts may include some fragments or remnants of the Sibylline Books with a legendary provenance from the Cumaean Sibyl, which had been kept in temples in Rome. The original oracular books, kept in Rome, were accidentally destroyed in a fire in 83 BC, which resulted in an attempt in 76 BC to recollect them when the Roman senate sent envoys throughout the world to discover copies. This official copy existed until at least AD 405, but little is known of their contents.

In Honorem Sanctae Crucis, 13th century, Biblioteca Medicea Laurenziana, Florence Rabanus' works, many of which remained unpublished, comprise commentaries on scripture (Genesis to Judges, Ruth, Kings, Chronicles, Judith, Esther, Canticles, Proverbs, Wisdom, Sirach, Jeremiah, Lamentations, Ezekiel, Maccabees, Matthew, the Epistles of St Paul, including Hebrews); and various treatises relating to doctrinal and practical subjects, including more than one series of homilies. In De institutione clericorum he brought into prominence the views of Augustine and Gregory the Great as to the training which was requisite for a right discharge of the clerical function.Newly edited by Detlev Zimpel, see bibliography. One of his most popular and enduring works is a spectacular collection of poems centered on the cross, called De laudibus sanctae crucis or In honorem sanctae crucis, a set of highly sophisticated poems that present the cross (and, in the last poem, Rabanus himself kneeling before it) in word and image, even in numbers.

The Toller Lecture is an annual lecture at the University of Manchester's Manchester Centre for Anglo-Saxon Studies (MANCASS). It is named after Thomas Northcote Toller, one of the editors of An Anglo-Saxon Dictionary.Scragg 2003. Notable lecturers have included Janet Bateley, the first Toller lecturer,"Manuscript Layout and the Anglo-Saxon Chronicle", in Scragg 2003, pp. 1–23. Rolf Bremmer, George Brown, Michelle P. Brown,"Strategies of Visual Literacy in Insular and Anglo-Saxon Book Culture", in Insley and Owen-Crocker 2017, pp. 71–104. Roberta Frank,"The Search for the Anglo-Saxon Oral Poet", in Scragg 2003, pp. 137–60. Helmut Gneuss,"The Study of Language in Anglo-Saxon England", in Scragg 2003, pp. 75–106. Nicholas Howe, Joyce Hill,"Translating the Tradition: Manuscripts, Models and Methodologies in the Composition of Ælfric's Catholic Homilies", in Scragg 2003, pp. 137–60. Simon Keynes, Clare Lees, Katherine O'Brien O'Keeffe,"Source, Method, Theory, Practice: On Reading Two Old English Verse Texts", in Scragg 2003, pp. 241–60.

Though the church was always working towards the destruction of heathen practices, “change came about under varying conditions and with differing success” as people were not willing to quickly abandon the customs and traditions their people had had for generations.Stanley 14 Evidence of this is the fact that Wolfstan's De falsis deis was based on Ælfric's De falsis diis, as was a later Icelandic homily called Um þat hvaðan ótrú hófst. Each of these homilies can, in turn, be traced back to Bishop Martin of Braga's De correctione rusticorum. This evidence, in addition to each author's perceived need to write a new homily, lead North to theorize “that the animism which Martin describes was widespread and long-lasting”.North 205-6 “Animism” is the worship of natural elements, which is particularly evident in De falsis deis in lines 13 through 18 when Wulfstan tells of that people believed the sun, the moon, stars, fire, water and earth were all gods.

Other documents also form part of the Adversus Iudaeos literature. These include Tertullian or Pseudo-Tertullian's own Adversus Iudaeos,Barbarian philosophy: the religious revolution of early Christianity p. 139 Gedaliahu A. G. Stroumsa, Guy G. Stroumsa - 1999 "From the former, Tertullian's Adversus Judaeos and Adversus Marcionem (two closely related works) are the only Latin evidence.26 ... 25 The first volume is of direct interest to us here: Die christlichen Adversus-Iudaeos-Texte und ihr ...". Eusebius’ Evangelical Demonstration, Aphrahat’s Homilies, Augustin’s Adversus Iudaeos are also part of this genre. Pseudo-Gregory of Nyssa's Testimonies Against The Jews,Pseudo-Gregory of Nyssa: testimonies against the Jews p xix Martin C. Albi - 2005 "I have not reproduced the notes from Nobilius's work, although I have incorporated some of his references into my notes and commentary when appropriate place within the adversus judaeos literature Ps.-Gregory's work forms part of the ..." the Adversus Iudaeos texts in the literature of medieval Russia.

Both institutions were required to provide minimum quantities to the poor from funds collected by the local community. Of general interest are the first and last mishnayot in the tractate: The first mishna of tractate Pe'ah declares that there is no maximum limit to pe'ah (one can give as much of the produce in one's field to the poor as one desires once the harvest has begun), bikkurim (the first-fruits), the pilgrimage, acts of lovingkindness, and Torah study. After exhorting people to give their all to God and other people, the mishnah states that a person receives a reward in this world and in the next by honoring his father and mother, doing acts of lovingkindness, making peace between people, and that the study of Torah is equivalent to them all. Likewise, the concluding mishnah is a compilation of ethical homilies warning people against feigning poverty, improperly taking from charity and perverting justice.

The translator Pawla of Edessa worked "according to the tradition of Qenneshre", as a note in a manuscript of his translations of Severus of Antioch relates. There is as of yet no scholarly study of the manner and techniques of the Qenneshre school of translation. The translation and re-translation of biblical, patristic and secular philosophical texts suggests a distinct "miaphysite curriculum of study" crafted and promoted at Qenneshre. Among the works translated at Qenneshre or by monks from Qenneshre are the Homilies of Gregory of Nazianzus by Paul of Edessa in 623–624; the hymns of Severus of Antioch also by Paul and later revised by Yaʿqub of Edessa; Basil of Caesarea's Hexaemeron by Athanasios; Aristotle's Prior Analytics, Posterior Analytics, Topics and Sophistical Refutations by Athanasios II; Aristotle's Categories by Yaʿqub in the early 8th century; and Aristotle's On Interpretation by George, bishop of the Arabs, who also re-translated the Prior Analytics, in both cases adding his own introduction and commentary.

Delivered while Chrysostom was still a priest in Antioch, his homilies deliver a scathing critique of Jewish religious and civil life, warning Christians not to have any contact with Judaism or the synagogue and to keep away from the rival religion's festivals. "There are legions of theologians, historians and writers who write about the Jews the same as Chrysostom: Epiphanius, Diodorus of Tarsus, Theodore of Mopsuestia, Theodoret of Cyprus, Cosmas Indicopleustes, Athanasius the Sinaite among the Greeks; Hilarius of Poitiers, Prudentius, Paulus Orosius, Sulpicius Severus, Gennadius, Venantius Fortunatus, Isidore of Seville, among the Latins." From the 4th to 7th centuries, while the bishops opposed Judaism in writing, the Empire enacted a variety of civil laws against Jews, such as forbidding them from holding public office, and an oppressive curial tax. Laws were enacted to harass their free observance of religion; Justinian went so far as to enact a law against Jewish daily prayers.

Nevertheless, Semeria's passage was not blocked, and despite some uncertainty along the way as to whether he would attend the meeting – which may have resulted simply from his messages not being delivered as anticipated – on 13 June 1915 Giovanni Semeria did indeed enjoy the rare (for a priest) privilege of a personal meeting with the supreme commander of the Italian army. The upshot was his appointment as a military chaplain, though in the immediate term he was given no information on where he would be sent. The next three years were a time of feverish activity, both priestly and humanitarian, providing for the soldiers' spiritual necessities and for needs that were purely material. There were endless homilies to be delivered, conferences and intense conversations at many levels, masses on the frontline, confessions, visits to the wounded and a huge amount of correspondence to be handled, often in response to the "most unexpected requests".

His principal theological work was Das nachapostolische Zeitalter in den Hauptmomenten seiner Entwicklung (The Post-Apostolic Age in the Principal Moments of its Development) (2 volumes, 1846). It was this book which first put before the world, with Schwegler's characteristic boldness and clearness, the results of the critical labours of the earlier representatives of the new Tübingen school in relation to the first development of Christianity. Schwegler published also an edition of the Clementine Homilies (1847), and of Eusebius's Ecclesiastical History (1852). His work on the history of philosophy includes his excellent Geschichte der Philosophie im Umriß (History of Philosophy in Epitome, 1846–1847, 14th ed. 1887; 1st edition of English translation by James Hutchison Stirling titled Handbook of the History of Philosophy, 1867; 5th edition of English translation by Julius Hawley Seelye titled History of Philosophy in Epitome, 1877), his Übersetzung und Erläuterung der aristotelischen Metaphysik (4 volumes, 1847–48), and a posthumous Geschichte der griechischen Philosophie (History of Greek Philosophy; 1859).

Prologue (Iste liber quem per manibus habemus vocatur Secretum Philosophorum.) Book I is nominally on ‘Grammar’ which ‘teaches us to write correctly’ (Grammatica docet recte scribere et recte loqui). Explaining that no-one can write correctly without the proper instruments, the subsequent text consists of technical recipes for the materials required ‘for correct writing’, plus some recipes for concealing meanings by the use of invisible ink and ciphers. Book I is thus in fact an artists' recipe book. Book I thus includes recipes for pigments, tempering, adhesives, varnish, writing tablets, artificial pumice and invisible ink, and for writing on metal by etching; many of these technical recipes are unique, rare, variant or unusually early witnesses to practices, or clarify obscure recipes in other treatises; the instructions appear to be for amateur use. Book I then ends with homilies on ‘correct speaking’ (discretion and the dangers of lying), taken from the pseudo-Aristotle Secretum secretorum, with a note on ‘weasel words’ for concealing meaning. Book II, ‘Rhetoric’ ‘teaches ornate speech’ (Rethorica docet ornate loqui).

Perhaps the comments on Genesis were originally divided into sections that corresponded with the above-mentioned sections of the text, and that contained the beginnings of the simplest introductions, as the first traces of such introductions are found also in the tannaitic midrash. But the embellishment of the sections with numerous artistic introductions — which points to a combination of the form of the running commentary with the form of the finished homilies following the type of the Pesikta and Tanhuma Midrashim — was the result of the editing of Genesis Rabbah that is now extant, when the material found in collections and traditions of the aggadic exegesis of the period of the Amoraim was taken up in the midrash, and Genesis Rabbah was given its present form, if not its present bulk. Perhaps the editor made use also of different collections on the several parts of Genesis. The present Genesis Rabbah shows a singular disproportion between the length of the first Torah portion and that of the eleven others.

While the state allowed for freedom of sermons and homilies, this freedom was limited in that they could only be of an 'exclusively religious character' (in practice this meant that clergymen who preached against atheism and the state ideology were not protected).Pospielovsky (1987), pp. 117-118. All of the anti-religious legislation was designed to make the church as passive as possible. Lukewarm clergy were tolerated while clergy with a missionary zeal could be deregistered. This was in accordance both with Lenin's teaching that immoral or even criminal priests should be preferred over active and popular ones, and it was also in accordance with a secret 1974 CRA resolution ‘On the State of Supervision over the Activities of the Theological Educational Establishments of the Russian Orthodox Church’ in which it was resolved to study seminary candidates, to take measures to prevent ‘fanatical’ (i.e. actively religious) people from entering seminaries as teachers or students, to elevate the sense of citizenship among teachers and students, as well as to enhance political education for teachers and students so as to give them ‘profound patriotic convictions’.

Thomas Fuller in his Church History considered that Mocket suffered on account of his patron Abbot, becoming unpopular with other bishops. Peter Heylyn in his Cyprianus Anglicus, while criticising Mocket's ignorance and Calvinism, was of opinion that the real offence was the omission of the first clause in the Latin text of the twentieth of the Thirty-Nine Articles, which runs: ‘The Church hath power to decree rites or ceremonies, and authority in controversies of faith.’ It was also said that Mocket's extracts from the homilies were made so as to support the views of Abbot, and that as a translator he had acted as a commentator; while James Montagu, bishop of Winchester, resented the order in which the bishoprics were enumerated. The 1616 edition of the Doctrina et Politia Ecclesiæ Anglicanæ was reprinted in 1617. Mocket's work, without the rest of the volume, was republished in London in 1683, under the title, ‘Tractatus de Politia Ecclesiæ Anglicanæ,’ and with it was printed Richard Zouch's ‘Descriptio Juris et Judicii Ecclesiastici.’ A third edition appeared in London in 1705.

The Genesis narrative about the Curse of Ham has often been held to be an aetiological story, giving a reason for the enslavement of the Canaanites. The word ham is very similar to the Hebrew word for hot, which is cognate with an Egyptian word (kem, which means black) and is used to refer to Egypt itself, in reference to the fertile black soil along the Nile valley. Although many scholars therefore view Ham as an eponym which is used to represent Egypt in the Table of Nations,Jewish Encyclopedia (1901), article on Ham a number of Christians throughout history, including OrigenOrigen, Homilies, on Genesis 16:1 and the Cave of Treasures,(edited by Ciala Kourcikidzé), The cave of treasures: Georgian version, translated by Jean-Pierre Mahé in The written corpus of eastern Christianity 526-27, part of Scriptores Iberici 23-24 (Louvain, 1992-93), 21:38-39 have argued for the alternate proposition that Ham represents all black people, his name symbolising their dark skin colour;Goldenberg, D. M. (2003). The Curse of Ham.

But over 16 tracks, you can't help but wish that one of country's greatest would shoot consistently higher than easy chuckles and sentimental homilies." A review by Variety called the album "strong but uneven", praising Paisley's guitar solos and the collaborations with Mick Jagger, while also noting that "there is a lot of familiar thematic ground to cover in fresh ways". Matt Bjorke of Roughstock was also favorable, saying that "After a little bit of time to work on his music outside of the spotlight, Brad Paisley has created, with Love and War, a project which rivals his best work, even if the album is more or less what fans would've wanted out of another Brad Paisley record." Stephen Thomas Erlewine of Allmusic was less positive, rating the album 2.5 stars out of 5 and noting that "While he never pushes too hard -- even the Timbaland tracks don't call attention to the beats -- the shiny production, shopworn jokes, and eager melodies have the cumulative effect of seeming too ready to please any audience that comes his way.

Books containing Latin translations of some of Origen's extant writings Origen's commentaries written on specific books of scripture are much more focused on systematic exegesis than his homilies. In these writings, Origen applies the precise critical methodology that had been developed by the scholars of the Mouseion in Alexandria to the Christian scriptures. The commentaries also display Origen's impressive encyclopedic knowledge of various subjects and his ability to cross-reference specific words, listing every place in which a word appears in the scriptures along with all the word's known meanings, a feat made all the more impressive by the fact that he did this in a time when Bible concordances had not yet been compiled. Origen's massive Commentary on the Gospel of John, which spanned more than thirty-two volumes once it was completed, was written with the specific intention to not only expound the correct interpretation of the scriptures, but also to refute the interpretations of the Valentinian Gnostic teacher Heracleon,Joel C. Elowsky (editor), John 1-10.

Fletcher perceived a vocational call from God to parochial ministry, and being led by this calling rather than by the temptation to wealth and influence, he refusing an offer to be presented to the wealthy living of Dunham, accepting instead the humble industrialising parish of Madeley in Shropshire. He had developed a sincere religious and social concern for the people of this populous part of the West Midlands where he had first served in the Christian ministry, and here, for twenty-five years (1760–1785), he lived and worked with unique devotion and zeal, described by his wife as his, "unexampled labours" in the epitaph she penned for his iron tomb. Fletcher was devoted to the Methodist concern for spiritual renewal and revival, and committed himself to the Wesleys by correspondence and by coming to their aid as a theologian, while maintaining a never-wavering commitment to the Church of England. Indeed, much of Fletcher's controversial theological writings claimed their foundation was the 39 Articles, the Book of Common Prayer, and the Homilies of the Church of England.

Răzvan Voncu, "Agârbiceanu: propunere pentru o reevaluare", in România Literară, nr.7/2016 Despite such setbacks, Agârbiceanu published new works in quick succession: O lacrimă fierbinte ("A Burning Tear", 1918), Popa Man ("Father Man", 1920), Zilele din urmă ale căpitanului Pârvu ("Captain Pârvu's Latter Days", 1921), Luncușoara din Păresemi ("The Little Meadow of Păresemi", 1921), Păcatele noastre ("Our Sins", 1921), Trăsurica verde ("Green Gharry", 1921), Chipuri de ceară ("Wax Figures", 1922). These were followed by Stana (1924), Visările ("Reveries", 1925), Dezamăgire ("Disappointment", 1925), Singurătate ("Loneliness", 1926), Legea trupului ("The Law of the Flesh", 1926), Legea minții ("The Law of the Mind", 1927), Ceasuri de seară ("Evening Hours", 1927), Primăvara ("Spring", 1928), Robirea sufletului ("A Soul's Bondage", 1928), and Biruința ("Victory", 1931). His other works of the period include various tracts on biblical topics, including homilies and discussions of theodicy: Ieșit-a semănătorul ("A Sower Went Out to Sow His Seed", 1930), Rugăciunea Domnului ("Lord's Prayer", 1930), Răul în lume ("Evil in the World", 1931), Preacurata ("The Immaculate", 1931), Căile fericirii ("Paths toward Happiness", 1931).

She was co-founder and editor-in-chief, with Chris L. de Wet and Edwina Murphy, of the Patristics from the Margins series published by Brill Schöningh. She is editor for the Lutheran Theological Journal, associate editor for the Journal of Early Christian Studies, and on the editorial boards for Studies in Late Antiquity (where she was founding member) and the Journal of Early Christian History (formerly Acta Patristica et Byzantina). Wendy Mayer delivering her plenary address at the 18th International Conference on Patristic Studies, Examination Schools, University of Oxford 21 August 2019 Mayer spoke at the international conference Towards the Prehistory of the Byzantine Liturgical Year Festal Homilies and Festal Liturgies in Late Antique Constantinople, Regensburg, in July 2018, and gave keynote addresses at the Pacific Partnership in Late Antiquity conference, Auckland, in July 2018, APECSS conference, Okayama, September 2018, and The Role of Historical Reasoning in Religious Conflicts conference, Istituto Svizzero, Rome, October 2019. In August 2019, Mayer gave the plenary address at the 18th International Conference on Patristic Studies at Oxford University titled “Patristics and Postmodernity: Bridging the Gap”.

Palacci began writing at the age of sixteen and wrote more than 70 or 80 religious works, published in Salonica, Istanbul, Jerusalem, and Izmir. Of these, he wrote: 7 works on the Bible, nine essays on the Talmud, 15 books of Midrash and homiletics, moral books, and 24 connected to law, acceptance, Q&A;, and other subjects. Some of his works were handwritten. Many remain in print (reprinted) to this day. Major works named in transliterated Hebrew include: # Tokhahot Hayyim (Reproofs of Life) # Collected homilies # Hayyim be-Yad, halachic responsa # Nishmat Kol Hay (Soul of Every Living Thing) (2 volumes, 1832–1837), responsa # Massa Hayyim or Masa Hayim (Burden of Life) (1834)–in Ladino # Responses on taxation (1877) # Arsot ha-Hayyim (Lands of the Living) (1877) # Qol ha-Hayyim # Mo'ed le-Khol Hay (Appointed Place for All Living), laws of the festivals # Hiqeqe Lev (Resolves of the Heart) (2 vols., Salonica, 1840–49), responsa # Kaf ha-Hayyim (Power of Life), halachic rulings and morals Other works found named in transliterated Hebrew include: # Sefer Shoshanim Le’David (Salonica, 1815), halachic response # Darche Hayyim 'al Pirke Abot (Smyrna, 1821), commentary on Pirke Avot # Leb Hayyim (vol.

Practice, however, varied from place to place: very high attendance at festivals was the order of the day in many parishes and in some regular communion was very popular, in other places families stayed away or sent "a servant to be the liturgical representative of their household." Few parish clergy were initially licensed by the bishops to preach; in the absence of a licensed preacher, Sunday services were required to be accompanied by reading one of the homilies written by Cranmer. George Herbert was, however, not alone in his enthusiasm for preaching, which he regarded as one of the prime functions of a parish priest. Music was much simplified and a radical distinction developed between, on the one hand, parish worship where only the metrical psalms of Sternhold and Hopkins might be sung and, on the other hand, worship in churches with organs and surviving choral foundations, where the music of John Marbeck and others was developed into a rich choral tradition The whole act of parish worship might take well over two hours; and accordingly, churches were equipped with pews in which households could sit together (whereas in the medieval church, men and women had worshipped separately).

For instance, Moroccan Arabic (Darija) and other colloquial varieties of Arabic have had virtually no literary presence in over a millennium; the substantial Berber substratum in Darija (and likewise, the Coptic substratum in Egyptian, the Western Aramaic and Hebrew substrata in Levantine, the Syriac and Persian substrata in Iraqi, etc.) would not have appeared in any significant Arabic works until the late 20th century, when Darija, along with the other varieties of Arabic, began to be written down in quantity. The notion that such a diglossia could have existed in England, however, has been challenged by several linguists. Robert McColl Millar, for example, has pointed out that many works written in Old English, such as Ælfric's homilies, seem to be intended for a “large and undifferentiated audience,” suggesting that the language they were written in was not different from the language of the common people. He further concludes that “the idea that this state could continue for hundreds of years seems most unlikely,” noting further that no document from the time alludes to such a situation (by contrast, in Gaul, references are made to the lingua romana rustica as being different from written Latin).