Nauczanie kaznodziejskie w Polsce późnego średniowiecza: "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Polish |
| Veröffentlicht: |
Kielce
Wydawn. Akad. Świętokrzyskiej
2007
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T.: Preaching in late medieval Poland |
| Beschreibung: | 523 S. 24 cm |
| ISBN: | 9788371332999 |
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| 856 | 4 | 2 | |m Digitalisierung BSB Muenchen |q application/pdf |u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016433387&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |3 Abstract |
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Datensatz im Suchindex
| _version_ | 1804137549434716160 |
|---|---|
| adam_text | Spis
tresei
Wykaz skrótów
....................................................... 13
Wstęp
.............................................................. 17
CZĘŚĆ!. BADANIA I ŹRÓDŁA
Rozdział
1.
Kaznodziejstwo w Polsce średniowiecznej, Stan badań i źródeł
....... 25
Rozdział
2.
Kazania z tzw. kolekcji Piotra z Miłosławia, Podstawa źródłowa
Wprowadzenie
.................................................... 41
Rękopisy zachowane
................................................ 43
Rękopisy zaginione
................................................. 52
Atrybucja i geneza kolekcji
........................................... 58
Odbiorca kazań
.................................................... 71
CZĘŚĆ
II.
WOKÓŁ SZTUKI KAZNODZIEJSKIEJ
Rozdział
3.
Arma
praedicalorum
Lectio
-
praedicaiio
................................................ 81
Postylla
.......................................................... 85
Kompozycja kazań
................................................. 92
Aucioritates
....................................................... 96
Teksty pomocnicze
................................................. 101
Rozdział
4.
Lingua
medicinala
Słowa Stwórcy
.................................................... 105
Aktsłuchania
...................................................... 109
Retoryka medyczna
................................................. 114
Krytycyzm
........................................................
11S
Prostym wykładem
................................................... 121
Exempla
-metafory
................................................ 129
Audiosfera
........................................................ 133
6
CZĘŚĆ III. U PODSTAW WIARY
Rozdział
5.
W kręgu eucharystycznym
Wprowadzenie
.................................................... 139
Pokarm duchowy
................................................... 141
Przeistoczenie
..................................................... 144
Dwie postaci
...................................................... 150
Tło reformatorskie
................................................. 153
Rozdział
6.
W kręgu eschatologicznym
Wprowadzenie
.................................................... 159
Śmierć
........................................................... 162
Czas ziemski
-
czas niebiański
........................................ 166
Hora
mortis
....................................................... 171
Sąd Ostateczny
.................................................... 172
Timor
Domini
..................................................... 176
Piekło
........................................................... 178
Raj
.............................................................. 181
Inne kręgi
........................................................
1
84
CZĘŚĆ
IV.
W CZASIE UŚWIĘCONYM
-
WIELKIE ŚWIĘTA DOROCZNE
Rozdział
7.
Boże Narodzenie
Wprowadzenie
.................................................... 191
Radość wielka
...................................................... 192
Dobre lato
daci
..................................................... 194
Żłóbek
.....................
......^.....^.
...................... 202
Rozdział
8.
Wielkanoc
Wprowadzenie
.................................................... 209
Praeconium passionis
............................................... 211
In coena Domini
................................................... 219
Passio
-
Resurrectio
.......... ___ 224
CZĘŚĆ
V.
KONTEKSTY SPOŁECZNE
Rozdział
9,
Małżeństwo i rodzina
Wprowadzenie
....................... .......... 237
Trudne więzy
................. ............ 239
Cohabitatio
..................... .......................... ___ 240
Wybór żony
................... ............................. _ 247
Gody weselne
................... ........................ 253
Rozdział
10.
Typy społeczne, grupy zawodowe ¡wyznaniowe
...........
Dwanaście stanów
................. 263
Miasto
.................. ................................ 270
Rzemieślnicy i kupcy
.............
.............................. 273
Ludzie ulic i placów. Kuglarze
...,........,,,,,
.......... .... 278
Duchowni i możni świeccy
.......... .......................... 286
Heretycy, poganie, Żydzi, czarownicy
.. .,.,................... ........ . 289
7
Rozdział
11,
Spotkanie z folklorem
Wprowadzenie
.................................................... 295
Krytyka
.......................................................... 297
Inspiracja
......................................................... 300
Przekaz
.......................................................... 307
Apokryfy
......................................................... 310
Wyobrażenia demoniczne
............................................ 311
Fabuły obyczajowe
................................................. 315
CZĘŚĆ
VI.
WZORZEC PRAWEGO CHRZEŚCIJANINA
Rozdział
12.
Postawy potępiane
Dwie drogi
....................................................... 321
Pesymizm
........................................................ 324
Metafory grzechów
................................................. 327
Klasyfikacja katechizmowa grzechów
.................................. 337
Pijaństwo
......................................................... 338
Seks
............................................................. 341
Karczma
......................................................... 342
Taniec
........................................................... 344
Zbytkowne odzienie
................................................ 349
Kosmetyka ciała
................................................... 352
Gesty
............................................................ 354
Śmiech i zabawa
................................................... 354
Grzechy języka
.................................................... 356
Bogactwo
........................................................ 357
Uczestnictwo w kulcie
.............................................. 359
Obchodzenie świąt
................................................. 363
Podsumowanie
.................................................... 364
Rozdział
13.
Postawy nakazywane
Pojęcia naczelne
................................................... 371
Metafory dobrego chrześcijanina
...................................... 372
Spowiedź
......................................................... 383
Komunia święta
.................................................... 392
Modlitwa
......................................................... 398
Post
............................................................. 405
Jałmużna
......................................................... 410
Podsumowanie
.................................................... 415
Zakończenie
......................................................... 419
Aneksy
............................................................. 425
Bibliografia
.......................................................... 447
Spis ilustracji
........................................................ 519
Spis tabel
........................................................... 519
Summary
............................................................ 521
Contents
List of Abbreviations
..................................................
ІЗ
Introduction
......................................................... 17
PART I. RESEARCH AND SOURCES
Chapter I. Preaching ¡n Medieval Poland: State of Research
................... 25
Chapter
2.
The Sermon from
lhe
So-collcd Collection of
Piotr
of
Miłosław.
Primary Sources
Introduction
....................................................... 41
Extant Manuscripts
................................................. 43
Manuscripts Lost
................................................... 52
Attribution of Manuscripts and the Origin of the Collection
................. 58
The Audience
..................................................... 71
PARTII.
ON THE ART OF PREACHING
Chapter
3.
Anna praedicatorwn
Lectio
-
praedicatio
................................................ 81
The
Postilla
....................................................... 85
Composition of the Sermons
.......................................... 92
Auctoritates
....................................................... 96
Auxiliary texts
..................................................... 101
Chapter
4.
Língua
medicinalis
Words of the Creator
................................................ 105
The Act of Listening
................................................ 109
Medical Rhetoric
................................................... 114
Criticism
......................................................... 118
By means of a simple exposition
........................................ 121
Exempla
-
Metaphors in Preaching
.................................... 129
Audiosphere
...................................................... 133
10
PARTIU. AT THE
FUNDAMENTS
OF FAITH
Chanter
5.
Within the
Eucharistie
Circle
Introduction
.......................................................
Ы7
Spiritual Ailment
...................................................
l41
Transfiguration
....................................................
^
The Two Forms
....................................................
15°
Reformatory Background
............................................
53
Chapter
6.
Within the Eschatological Circle
Introduction
.......................................................
15y
Death
............................................................
162
Earthy Time
-
Heavenly Time
........................................
l66
Hora
mortis
..................................................·-----
^
The Final Judgment
.................................................
172
Timor Domini
.....................................................
^
Hell
............................................................. »78
Heaven
..........................................................
m
Other Circles
......................................................
184
PART IV. DURING THE HOLY SEASOMS: THE GREAT FEASTS OF THE CALENDAR
Chapter
7.
Christmas
Introduction
.......................................................
^1
Great Joy
..........................................................
l92
Give us a Good Year
.................................................
^
Christ s Crib
......................................................
202
Chapter
8.
Easter
Introduction
.......................................................
2Q9
Praeconium passionis
...............................................
^
In coena Domini
...................................................
2 ^
Passio
-
Reswrectio
................................................
22
PARTV. SOCIAL CONTEXTS
Chapter
9.
Marriage and Family
Introduction
................................,...................... 237
Difficult Bondage
............... .....................
239
Cohabitatio
.......................................................
240
Choice of Wife
....................................................
247
Wedding Festivities
................................................. 253
Chapter
10.
Social Types, Professional and Denominational Groups
Twelve Estates
..... ......... 263
TheCity
..........
...У....
.....................,. ................
270
Craftsmen and Merchants
............................................
27S
People of the Streets and Squares. The Jugglers
...........................
г1
Clergy and the Lay Lords
............................................
2бб
Heretics, Pagans, Jews and Sorcerers
...................................
289
Chapter 1
1.
In Contact with Folklore
Introduction
....................................................... 295
Criticism
......................................................... 297
Inspiration
........................................................ 300
Transmission
...................................................... 307
Apocrypha
........................................................ 310
Demonic Imaginings
................................................ 311
Social Narratives
................................................... 3 35
PART VI. THE MODEL OF A RIGHTEOUS CHRISTIAN
Chapter
12.
Condemned Attitudes
The Two Ways
.................................................... 321
Pessimism
........................................................ 324
Metaphors of Sins
.................................................. 327
Catechistic Classification of Sins
...................................... 337
Drunkenness
...................................................... 338
Sex
............................................................. 341
The Inn
.......................................................... 342
Dancing
.......................................................... 344
Extravagant Clothing
............................................... 349
Bodily Care
....................................................... 352
Gestures
.......................................................... 354
Laughter and Amusement
............................................ 354
Verbal Trespasses
.................................................. 356
Wealth
........................................................... 357
Attendance in Worshiping
............................................ 359
Observation of Feasts
............................................... 363
Synopsis
......................................................... 364
Chapter
13.
Promoted Attitudes
Main Concepts
.................................................... 371
Metaphors of a Good Christian
........................................ 372
Confession
........................................................ 383
Holy Communion
.................................................. 392
Prayer
........................................................... 398
Fasting
........................................................... 405
Almsgiving
..................................-.................... 410
Synopsis
......................................................... 415
Conclusion
.......................................................... 419
Appendices
.......................................................... 425
Bibliography
......................................................... 447
List of Illustrations
.................................................... 519
List of Tables
........................................................ 519
Summary
............................................................ 521
PREACHING IN
LATE MEDIEVAL
POLAND
The
Sermones Dominicales
et
Festivales
from the So-colled
Collection of
Piotr
of
Miíosíaw
SUMMARY
This book analyses the contents of preaching in accord with the liturgical year on the basis
of the Latin
postilla Sermones dominicales eí festivales,
one of the most popular and most
interesting collections of the sort in late medieval Poland. These sermons were composed after
1459,
and was attributed in old
literatura
to
Piotr
of
Miłosław
(Petrus
de Miłosław).
All we know about the alleged author is that he was either a Franciscan or an Observant
mar. Since the attribution is based solely on the evidence provided by a colophon in one of the
extant manuscripts {AJGII
37),
Piotr
of
Miłosław
may weJl have been just the compiler of the
collection, or even the copyist of the manuscript in question.
Four manuscript copies of the
Sermones dominicales
et
festivales,
out of at least ten known
in the fifteenth century, are extant (AJG II
37,
BN III
3021,
IV
3022,
and
BKórnik
53)
and
have served as primary sources for this study. The other six
(Lat.
I
F
222,
Г
F
298,
1
F
350,
1F
358,
1Q
] 87,
and one MS with no shelfmark) were lost during the Second World War. Most of
the manuscripts of the collection (namely six) originated in the Benedictine abbey of the Holy
Cross
(Święty Krzyż)
on the
Łysieć
Mountain (Calvus Mons), a popular pilgrimage centre in
northern
Małopolska,
It is quite possible, then, that the sermons in question were employed
there in the pastoral efforts of the monastery. Thus, the synodal rulings issued contemporarily,
which called for obtaining of sermon collections that could be used with wider audiences,
COmcided with the pastoral needs of the abbey. The monastery, after all, was responsible for
the spiritual care of the pilgrims flocking „ad locum sacrum .
The destroyed manuscript
Lat
I F
358,
dated by
Aleksander
Bruckner to
1459,
was prob¬
ably the starting point of a long literary tradition of
Sermones dominicales
et
festivales.
The
text was modernised in subsequent copies by additions of sermons written by outstanding Polish
preachers of the Cracovian cathedral and university milieu, or imported from Prague in Bohemia.
The reworked
Sermones
dominicales et
festivales
acquired the characteristic features of a model
collection, and, judging by the authors, was considered an exclusive
„sermones
ad populum .
Ulis
type of reception is best reflected by the manuscript BN III
3021,
which is nearly identi¬
cal to MS AJG II
37.
As a result of subsequent phases of textual transmission, the
postilla in
od BN
ИІ
3021
is
tlie
richest copy, encompassing
117
individual
semions,
including the works
ot such important Polish and Czech preachers as: Iohannes Milicius
de
Chremsir
(Kroměříř),
Johannes Silvanus (Publicanus, Hierommus
de Praga),
Matthaeus of Cracow, Iohannes
Szczekną
štěkna),
Lucas of
Wielki ICoźmin
(Lucas
de Magna Cosmin),
Nicolaus
Wigand,
Paulus
of
522
Zator,
or Johannes of
Słupcza.
The remaining manuscripts drew upon this tradition to a lesser
extent (Chapter
2),
The didactic contents of the analysed sermons are discussed against the background of
communication theory. The author wanted to address simple questions concerning the
programme of teaching in its most spectacular themes. The context of the collection allowed
for the analysis of each sermon as a religious instruction aimed at modelling piety and correct¬
ing behavioural actions in a lay, chiefly burgher, audience.
The exposition of the subject matter was dominated by a distinct critical discourse. Criti¬
cism, censure and correction of attitudes evoked regret and realised the basic penance-related
intentions of a sermon: bringing the sinner to confession and in consequence to communion
(Chapter
13).
Criticism also introduced the rhetorical aspects of preaching. Criticism is usu¬
ally more effective in persuading people and influencing their attitudes than the presentation
of models. Apart from the context of the mystic power of the preacher s holy words, the idea
of the „lingua medicinalis , which was so emphasized by the author of the sermons (Chapter
4),
represented the didactic aspect of his teaching too, and was realised by instructing and
correcting. Words were intended to heal, because the didactic aspect of preaching can be brought
down to prophylactics, admonishing and reminding of evil, or to therapeutic actions against
the pitfalls which undermine the religious lives of people. Such a discourse influenced the ser¬
mon as an emotive message. Emotions are memorised better
m
the oral cultural setting. Nor
can one exclude the influence of the climate of criticism and contestation, which generally
permeated the late medieval society. The sermon could also be treated as an
intercultural
„reading
of the world . Thus, preaching became an element of cultural exchange and provided means
for cultural condensation, a connecting point of worlds; hence the sermons would reflect the
wealth of the life subjected to valorising by the preacher. But referring to social reality, or in
a broader sense to the realities of actual occurrences, by filtering the facts through a network of
moral valorisation, the preacher applied selection and far-reaching simplifications. The pre¬
ponderance of the moral sense in the sermonal commenting on the Bible, the intention to edify
(aedißcatio)
instead of convincing by proof
(ducere),
all this caused the social contents in the
preaching to acquire merely exemplifying functions of selective dimensions. This is attested,
for example, by a clearly visible reception of universal ideas concerning the human body, in
particular with respect to the so called bodily entrances, on the basis of which the preacher
constructed step-by-step a coherent model of moral evaluating. This is connected also with
a trope well known to late medieval moralists, a discourse which correlates external behaviour
with the internal temperament of the man (Chapter
12).
The preacher transmitted such ideas,
representations, and not infrequently phobias (Chapter
9-10),
which in many cases were deeply
rooted in the underlayer of contemporary culture, and often were of very old folkloric origin.
His narrative referred more the postulated world than to reality, more to ideas and mental facts
than actual occurrences.
In general, the didactic message of the
Sermones dominicales
et
festivales
conveys a model
of an ideal Christian, a person rigorous in religious observances and duties, and righteous in
social and individual attitudes. Hence, if the preacher s criticism transmitted a somewhat dis¬
torted picture of peoples lives, then, at the same time, it set the model attitudes at levels diffi¬
cult to attain by an average person.
The clearly visible inclination of the preacher s discourse towards pious expectations and
perceptions of his audience reveals the social perspective of the sennons, allows for a closer
look at the listener, his predilections and levels of sensitivity, and finally discloses the delicate
523
spheres of contact between the two sides of this specific form of dialogue. The aforementioned
intentions are visible already in the choice of the pcricopes, which in most of the cases recount
the miracles to be found in the Gospels. The preacher s technique encompasses easily percep¬
tible pictures instead of more hermetic problems of dogma. Beside citing the
exempla,
he uses
proverbs calling upon so-called common sense, quotes songs popular among the laity, and draws
upon themes derived from folklore and superstition. He permits for the „folklorisation of
Christianity, and in many cases inspires popular piety. He instructs his flock about the powers
of precious stones, and tells them about mythical and real animals in accord with what he read
in learned literature. The audience is advised about popular demonology, about different types
of strange and evil beings, etc. He affirms the rustication of Christian yearly feasts with vari¬
ous folk customs (Chapters
7-8).
He emphasises the protective power of prayers, of the candles
and herbs consecrated on Assumption Day, or of the names and appellations of the Saviour
(Chapter
11 ).
He explains in a popular manner the hermetic truths of faith, for example the
mystery of the Holy Trinity, the
transsubstantiation,
or the Holy Providence. He supports and
strengthens popular eschatological visions. He threatens with dreadful prospects of hell, and
attracts with the splendours of heaven; the dimension of purgatory is marginalized as some¬
thing less suggestive in teaching and rhetorically unappealing. But the imaginary visions of
afterlife to be found in the
Sermonea dominicales
et
festivales
are neither particularly unique,
nor of Polish origin; rather, they recount universal Christian themes (Chapter
в).
This does not mean that the discussed collection is completely devoid of current topics. In
particular one must acknowledge the presence of delicate matters concerning the most impor¬
tant truths of faith, polemics, or problems unclear to the listeners. In such cases the preacher
assumed the role of a defender of orthodoxy. We find him taking up this task among others in
his discussions of
eucharistie
teaching, where it is easy to discern reverberations of contempo¬
rary polemics, so vivid in neighbouring Bohemia, in the debates related to the programme of
Holy Communion in both forms, or in the problem of the Eucharist administered by an unwor¬
thy priest. He displays this attitude also while correcting numerous naive opinions, or address¬
ing simple ignorance regarding popular religiosity (Chapter
5).
This aspect of
lhe
sermon re¬
flects its proximity to the normative
literature
of the Church. In many instances the preacher
recounts, or even quotes, fragments of Polish synodal regulations or the decrees of ecumenical
councils.
The preaching also encompasses elements common with other branches of catechesis, like
the texts of basic prayers, hymns, or references to iconography of the
Vir dobnim,
or the Mater
Misericordias
type, the Final Judgement, or scenes found in processions and religious plays.
The preacher reverted to all these means of expression with the purpose of facilitating the
memorisation of the pastoral contents of his teaching, utilising the correlation of the sermon s
words with the events occurring in everyday life, or with somebody else s opinions. In all these
instances, the sermon played the role of a commentary on the whole of the pastoral sphere of
Church activities, or of a link in the dialogue with the faithful.
Translated by
Jacek Soszyński
|
| adam_txt |
Spis
tresei
Wykaz skrótów
. 13
Wstęp
. 17
CZĘŚĆ!. BADANIA I ŹRÓDŁA
Rozdział
1.
Kaznodziejstwo w Polsce średniowiecznej, Stan badań i źródeł
. 25
Rozdział
2.
Kazania z tzw. kolekcji Piotra z Miłosławia, Podstawa źródłowa
Wprowadzenie
. 41
Rękopisy zachowane
. 43
Rękopisy zaginione
. 52
Atrybucja i geneza kolekcji
. 58
Odbiorca kazań
. 71
CZĘŚĆ
II.
WOKÓŁ SZTUKI KAZNODZIEJSKIEJ
Rozdział
3.
Arma
praedicalorum
Lectio
-
praedicaiio
. 81
Postylla
. 85
Kompozycja kazań
. 92
Aucioritates
. 96
Teksty pomocnicze
. 101
Rozdział
4.
Lingua
medicinala
Słowa Stwórcy
. 105
Aktsłuchania
. 109
Retoryka medyczna
. 114
Krytycyzm
.
11S
Prostym wykładem
. 121
Exempla
-metafory
. 129
Audiosfera
. 133
6
CZĘŚĆ III. U PODSTAW WIARY
Rozdział
5.
W kręgu eucharystycznym
Wprowadzenie
. 139
Pokarm duchowy
. 141
Przeistoczenie
. 144
Dwie postaci
. 150
Tło reformatorskie
. 153
Rozdział
6.
W kręgu eschatologicznym
Wprowadzenie
. 159
Śmierć
. 162
Czas ziemski
-
czas niebiański
. 166
Hora
mortis
. 171
Sąd Ostateczny
. 172
Timor
Domini
. 176
Piekło
. 178
Raj
. 181
Inne kręgi
.
1
84
CZĘŚĆ
IV.
W CZASIE UŚWIĘCONYM
-
WIELKIE ŚWIĘTA DOROCZNE
Rozdział
7.
Boże Narodzenie
Wprowadzenie
. 191
Radość wielka
. 192
Dobre lato
daci
. 194
Żłóbek
.
.^.^.
. 202
Rozdział
8.
Wielkanoc
Wprowadzenie
. 209
Praeconium passionis
. 211
In coena Domini
. 219
Passio
-
Resurrectio
. _ 224
CZĘŚĆ
V.
KONTEKSTY SPOŁECZNE
Rozdział
9,
Małżeństwo i rodzina
Wprowadzenie
. . 237
Trudne więzy
. . 239
Cohabitatio
. . _ 240
Wybór żony
. . _ 247
Gody weselne
. . 253
Rozdział
10.
Typy społeczne, grupy zawodowe ¡wyznaniowe
.
Dwanaście stanów
. 263
Miasto
. . 270
Rzemieślnicy i kupcy
.
\
. 273
Ludzie ulic i placów. Kuglarze
.,.,,,,,
\\ \ \\\ \\\
. . 278
Duchowni i możni świeccy
. . 286
Heretycy, poganie, Żydzi, czarownicy
.'.,.,.'.'. 289
7
Rozdział
11,
Spotkanie z folklorem
Wprowadzenie
. 295
Krytyka
. 297
Inspiracja
. 300
Przekaz
. 307
Apokryfy
. 310
Wyobrażenia demoniczne
. 311
Fabuły obyczajowe
. 315
CZĘŚĆ
VI.
WZORZEC PRAWEGO CHRZEŚCIJANINA
Rozdział
12.
Postawy potępiane
Dwie drogi
. 321
Pesymizm
. 324
Metafory grzechów
. 327
Klasyfikacja katechizmowa grzechów
. 337
Pijaństwo
. 338
Seks
. 341
Karczma
. 342
Taniec
. 344
Zbytkowne odzienie
. 349
Kosmetyka ciała
. 352
Gesty
. 354
Śmiech i zabawa
. 354
Grzechy języka
. 356
Bogactwo
. 357
Uczestnictwo w kulcie
. 359
Obchodzenie świąt
. 363
Podsumowanie
. 364
Rozdział
13.
Postawy nakazywane
Pojęcia naczelne
. 371
Metafory dobrego chrześcijanina
. 372
Spowiedź
. 383
Komunia święta
. 392
Modlitwa
. 398
Post
. 405
Jałmużna
. 410
Podsumowanie
. 415
Zakończenie
. 419
Aneksy
. 425
Bibliografia
. 447
Spis ilustracji
. 519
Spis tabel
. 519
Summary
. 521
Contents
List of Abbreviations
.
ІЗ
Introduction
. 17
PART I. RESEARCH AND SOURCES
Chapter I. Preaching ¡n Medieval Poland: State of Research
. 25
Chapter
2.
The Sermon from
lhe
So-collcd Collection of
Piotr
of
Miłosław.
Primary Sources
Introduction
. 41
Extant Manuscripts
. 43
Manuscripts Lost
. 52
Attribution of Manuscripts and the Origin of the Collection
. 58
The Audience
. 71
PARTII.
ON THE ART OF PREACHING
Chapter
3.
Anna praedicatorwn
Lectio
-
praedicatio
. 81
The
Postilla
. 85
Composition of the Sermons
. 92
Auctoritates
. 96
Auxiliary texts
. 101
Chapter
4.
Língua
medicinalis
Words of the Creator
. 105
The Act of Listening
. 109
Medical Rhetoric
. 114
Criticism
. 118
By means of a simple exposition
. 121
Exempla
-
Metaphors in Preaching
. 129
Audiosphere
. 133
10
PARTIU. AT THE
FUNDAMENTS
OF FAITH
Chanter
5.
Within the
Eucharistie
Circle
Introduction
.
Ы7
Spiritual Ailment
.
l41
Transfiguration
.
'^
The Two Forms
.
15°
Reformatory Background
.
'53
Chapter
6.
Within the Eschatological Circle
Introduction
.
15y
Death
.
162
Earthy Time
-
Heavenly Time
.
l66
Hora
mortis
.·-----
^'
The Final Judgment
.
172
Timor Domini
.
^
'
Hell
. »78
Heaven
.
m
Other Circles
.
184
PART IV. DURING THE HOLY SEASOMS: THE GREAT FEASTS OF THE CALENDAR
Chapter
7.
Christmas
Introduction
.
^1
Great Joy
.
l92
Give us a Good Year
.
'^
Christ's Crib
.
202
Chapter
8.
Easter
Introduction
.
2Q9
Praeconium passionis
.
^
In coena Domini
.
2'^
Passio
-
Reswrectio
.
22
PARTV. SOCIAL CONTEXTS
Chapter
9.
Marriage and Family
Introduction
.,. 237
Difficult Bondage
. .
239
Cohabitatio
.
240
Choice of Wife
.
247
Wedding Festivities
. 253
Chapter
10.
Social Types, Professional and Denominational Groups
Twelve Estates
. . 263
TheCity
.
.У.
'.,.'.
270
Craftsmen and Merchants
.
27S
People of the Streets and Squares. The Jugglers
.
г1\
Clergy and the Lay Lords
.
2бб
Heretics, Pagans, Jews and Sorcerers
.
289
Chapter 1
1.
In Contact with Folklore
Introduction
. 295
Criticism
. 297
Inspiration
. 300
Transmission
. 307
Apocrypha
. 310
Demonic Imaginings
. 311
Social Narratives
. 3 35
PART VI. THE MODEL OF A RIGHTEOUS CHRISTIAN
Chapter
12.
Condemned Attitudes
The Two Ways
. 321
Pessimism
. 324
Metaphors of Sins
. 327
Catechistic Classification of Sins
. 337
Drunkenness
. 338
Sex
. 341
The Inn
. 342
Dancing
. 344
Extravagant Clothing
. 349
Bodily Care
. 352
Gestures
. 354
Laughter and Amusement
. 354
Verbal Trespasses
. 356
Wealth
. 357
Attendance in Worshiping
. 359
Observation of Feasts
. 363
Synopsis
. 364
Chapter
13.
Promoted Attitudes
Main Concepts
. 371
Metaphors of a Good Christian
. 372
Confession
. 383
Holy Communion
. 392
Prayer
. 398
Fasting
. 405
Almsgiving
.-. 410
Synopsis
. 415
Conclusion
. 419
Appendices
. 425
Bibliography
. 447
List of Illustrations
. 519
List of Tables
. 519
Summary
. 521
PREACHING IN
LATE MEDIEVAL
POLAND
The
Sermones Dominicales
et
Festivales
from the So-colled
Collection of
Piotr
of
Miíosíaw
SUMMARY
This book analyses the contents of preaching in accord with the liturgical year on the basis
of the Latin
postilla Sermones dominicales eí festivales,
one of the most popular and most
interesting collections of the sort in late medieval Poland. These sermons were composed after
1459,
and was attributed in old
literatura
to
Piotr
of
Miłosław
(Petrus
de Miłosław).
All we know about the alleged author is that he was either a Franciscan or an Observant
mar. Since the attribution is based solely on the evidence provided by a colophon in one of the
extant manuscripts {AJGII
37),
Piotr
of
Miłosław
may weJl have been just the compiler of the
collection, or even the copyist of the manuscript in question.
Four manuscript copies of the
Sermones dominicales
et
festivales,
out of at least ten known
in the fifteenth century, are extant (AJG II
37,
BN III
3021,
IV
3022,
and
BKórnik
53)
and
have served as primary sources for this study. The other six
(Lat.
I
F
222,
Г
F
298,
1
F
350,
1F
358,
1Q
] 87,
and one MS with no shelfmark) were lost during the Second World War. Most of
the manuscripts of the collection (namely six) originated in the Benedictine abbey of the Holy
Cross
(Święty Krzyż)
on the
Łysieć
Mountain (Calvus Mons), a popular pilgrimage centre in
northern
Małopolska,
It is quite possible, then, that the sermons in question were employed
there in the pastoral efforts of the monastery. Thus, the synodal rulings issued contemporarily,
which called for obtaining of sermon collections that could be used with wider audiences,
COmcided with the pastoral needs of the abbey. The monastery, after all, was responsible for
the spiritual care of the pilgrims flocking „ad locum sacrum".
The destroyed manuscript
Lat
I F
358,
dated by
Aleksander
Bruckner to
1459,
was prob¬
ably the starting point of a long literary tradition of
Sermones dominicales
et
festivales.
The
text was modernised in subsequent copies by additions of sermons written by outstanding Polish
preachers of the Cracovian cathedral and university milieu, or imported from Prague in Bohemia.
The reworked
Sermones
dominicales et
festivales
acquired the characteristic features of a model
collection, and, judging by the authors, was considered an exclusive
„sermones
ad populum".
Ulis
type of reception is best reflected by the manuscript BN III
3021,
which is nearly identi¬
cal to MS AJG II
37.
As a result of subsequent phases of textual transmission, the
postilla in
od'BN
ИІ
3021
is
tlie
richest copy, encompassing
117
individual
semions,
including the works
ot such important Polish and Czech preachers as: Iohannes Milicius
de
Chremsir
(Kroměříř),
Johannes Silvanus (Publicanus, Hierommus
de Praga),
Matthaeus of Cracow, Iohannes
Szczekną
štěkna),
Lucas of
Wielki ICoźmin
(Lucas
de Magna Cosmin),
Nicolaus
Wigand,
Paulus
of
522
Zator,
or Johannes of
Słupcza.
The remaining manuscripts drew upon this tradition to a lesser
extent (Chapter
2),
The didactic contents of the analysed sermons are discussed against the background of
communication theory. The author wanted to address simple questions concerning the
programme of teaching in its most spectacular themes. The context of the collection allowed
for the analysis of each sermon as a religious instruction aimed at modelling piety and correct¬
ing behavioural actions in a lay, chiefly burgher, audience.
The exposition of the subject matter was dominated by a distinct critical discourse. Criti¬
cism, censure and correction of attitudes evoked regret and realised the basic penance-related
intentions of a sermon: bringing the sinner to confession and in consequence to communion
(Chapter
13).
Criticism also introduced the rhetorical aspects of preaching. Criticism is usu¬
ally more effective in persuading people and influencing their attitudes than the presentation
of models. Apart from the context of the mystic power of the preacher's holy words, the idea
of the „lingua medicinalis", which was so emphasized by the author of the sermons (Chapter
4),
represented the didactic aspect of his teaching too, and was realised by instructing and
correcting. Words were intended to heal, because the didactic aspect of preaching can be brought
down to prophylactics, admonishing and reminding of evil, or to therapeutic actions against
the pitfalls which undermine the religious lives of people. Such a discourse influenced the ser¬
mon as an emotive message. Emotions are memorised better
m
the oral cultural setting. Nor
can one exclude the influence of the climate of criticism and contestation, which generally
permeated the late medieval society. The sermon could also be treated as an
intercultural
„reading
of the world". Thus, preaching became an element of cultural exchange and provided means
for cultural condensation, a connecting point of worlds; hence the sermons would reflect the
wealth of the life subjected to valorising by the preacher. But referring to social reality, or in
a broader sense to the realities of actual occurrences, by filtering the facts through a network of
moral valorisation, the preacher applied selection and far-reaching simplifications. The pre¬
ponderance of the moral sense in the sermonal commenting on the Bible, the intention to edify
(aedißcatio)
instead of convincing by proof
(ducere),
all this caused the social contents in the
preaching to acquire merely exemplifying functions of selective dimensions. This is attested,
for example, by a clearly visible reception of universal ideas concerning the human body, in
particular with respect to the so called bodily entrances, on the basis of which the preacher
constructed step-by-step a coherent model of moral evaluating. This is connected also with
a trope well known to late medieval moralists, a discourse which correlates external behaviour
with the internal temperament of the man (Chapter
12).
The preacher transmitted such ideas,
representations, and not infrequently phobias (Chapter
9-10),
which in many cases were deeply
rooted in the underlayer of contemporary culture, and often were of very old folkloric origin.
His narrative referred more the postulated world than to reality, more to ideas and mental facts
than actual occurrences.
In general, the didactic message of the
Sermones dominicales
et
festivales
conveys a model
of an ideal Christian, a person rigorous in religious observances and duties, and righteous in
social and individual attitudes. Hence, if the preacher's criticism transmitted a somewhat dis¬
torted picture of peoples' lives, then, at the same time, it set the model attitudes at levels diffi¬
cult to attain by an average person.
The clearly visible inclination of the preacher's discourse towards pious expectations and
perceptions of his audience reveals the social perspective of the sennons, allows for a closer
look at the listener, his predilections and levels of sensitivity, and finally discloses the delicate
523
spheres of contact between the two sides of this specific form of dialogue. The aforementioned
intentions are visible already in the choice of the pcricopes, which in most of the cases recount
the miracles to be found in the Gospels. The preacher's technique encompasses easily percep¬
tible pictures instead of more hermetic problems of dogma. Beside citing the
exempla,
he uses
proverbs calling upon so-called common sense, quotes songs popular among the laity, and draws
upon themes derived from folklore and superstition. He permits for the „folklorisation" of
Christianity, and in many cases inspires popular piety. He instructs his flock about the powers
of precious stones, and tells them about mythical and real animals in accord with what he read
in learned literature. The audience is advised about popular demonology, about different types
of strange and evil beings, etc. He affirms the rustication of Christian yearly feasts with vari¬
ous folk customs (Chapters
7-8).
He emphasises the protective power of prayers, of the candles
and herbs consecrated on Assumption Day, or of the names and appellations of the Saviour
(Chapter
11 ).
He explains in a popular manner the hermetic truths of faith, for example the
mystery of the Holy Trinity, the
transsubstantiation,
or the Holy Providence. He supports and
strengthens popular eschatological visions. He threatens with dreadful prospects of hell, and
attracts with the splendours of heaven; the dimension of purgatory is marginalized as some¬
thing less suggestive in teaching and rhetorically unappealing. But the imaginary visions of
afterlife to be found in the
Sermonea dominicales
et
festivales
are neither particularly unique,
nor of Polish origin; rather, they recount universal Christian themes (Chapter
в).
This does not mean that the discussed collection is completely devoid of current topics. In
particular one must acknowledge the presence of delicate matters concerning the most impor¬
tant truths of faith, polemics, or problems unclear to the listeners. In such cases the preacher
assumed the role of a defender of orthodoxy. We find him taking up this task among others in
his discussions of
eucharistie
teaching, where it is easy to discern reverberations of contempo¬
rary polemics, so vivid in neighbouring Bohemia, in the debates related to the programme of
Holy Communion in both forms, or in the problem of the Eucharist administered by an unwor¬
thy priest. He displays this attitude also while correcting numerous naive opinions, or address¬
ing simple ignorance regarding popular religiosity (Chapter
5).
This aspect of
lhe
sermon re¬
flects its proximity to the normative
literature
of the Church. In many instances the preacher
recounts, or even quotes, fragments of Polish synodal regulations or the decrees of ecumenical
councils.
The preaching also encompasses elements common with other branches of catechesis, like
the texts of basic prayers, hymns, or references to iconography of the
Vir dobnim,
or the Mater
Misericordias
type, the Final Judgement, or scenes found in processions and religious plays.
The preacher reverted to all these means of expression with the purpose of facilitating the
memorisation of the pastoral contents of his teaching, utilising the correlation of the sermon's
words with the events occurring in everyday life, or with somebody else's opinions. In all these
instances, the sermon played the role of a commentary on the whole of the pastoral sphere of
Church activities, or of a link in the dialogue with the faithful.
Translated by
Jacek Soszyński |
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| publisher | Wydawn. Akad. Świętokrzyskiej |
| record_format | marc |
| spelling | Bracha, Krzysztof 1959- Verfasser (DE-588)1043537015 aut Nauczanie kaznodziejskie w Polsce późnego średniowiecza "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia Krzysztof Bracha Kielce Wydawn. Akad. Świętokrzyskiej 2007 523 S. 24 cm txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache u.d.T.: Preaching in late medieval Poland Geschichte 1400-1500 gnd rswk-swf Homiletyka / Polska / 15 w jhpk Homiletyka - Polska - 15 w jhpk Homiletik (DE-588)4122202-7 gnd rswk-swf Polen (DE-588)4046496-9 gnd rswk-swf Polen (DE-588)4046496-9 g Homiletik (DE-588)4122202-7 s Geschichte 1400-1500 z DE-604 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016433387&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016433387&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Bracha, Krzysztof 1959- Nauczanie kaznodziejskie w Polsce późnego średniowiecza "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia Homiletyka / Polska / 15 w jhpk Homiletyka - Polska - 15 w jhpk Homiletik (DE-588)4122202-7 gnd |
| subject_GND | (DE-588)4122202-7 (DE-588)4046496-9 |
| title | Nauczanie kaznodziejskie w Polsce późnego średniowiecza "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia |
| title_auth | Nauczanie kaznodziejskie w Polsce późnego średniowiecza "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia |
| title_exact_search | Nauczanie kaznodziejskie w Polsce późnego średniowiecza "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia |
| title_exact_search_txtP | Nauczanie kaznodziejskie w Polsce późnego średniowiecza "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia |
| title_full | Nauczanie kaznodziejskie w Polsce późnego średniowiecza "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia Krzysztof Bracha |
| title_fullStr | Nauczanie kaznodziejskie w Polsce późnego średniowiecza "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia Krzysztof Bracha |
| title_full_unstemmed | Nauczanie kaznodziejskie w Polsce późnego średniowiecza "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia Krzysztof Bracha |
| title_short | Nauczanie kaznodziejskie w Polsce późnego średniowiecza |
| title_sort | nauczanie kaznodziejskie w polsce poznego sredniowiecza sermones dominicales et festivales z tzw kolekcji piotra z miloslawia |
| title_sub | "Sermones dominicales et festivales" z tzw. kolekcji Piotra z Miłosławia |
| topic | Homiletyka / Polska / 15 w jhpk Homiletyka - Polska - 15 w jhpk Homiletik (DE-588)4122202-7 gnd |
| topic_facet | Homiletyka / Polska / 15 w Homiletyka - Polska - 15 w Homiletik Polen |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016433387&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016433387&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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