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5 results for “sermons”
Material adicional de Ex cenobio Sancti Ysidori Lengionensis usque ad Bibliothecam Regiam Belgicam: De partidas, cronicones y sermones romances
<p>Material adicional al artículo publicado en <i>Incipit</i> 43 (2023).</p>
"I made the recording because Iam an amateur recording engineer and also work for a radio station. At the time, Iwas researching for a religious programme, for the radio and by pure chance and good luck, Iwas in the centre of York at the time the street preacher was there. Iam building up a personal library of 'ambient sounds' to use on various radio shows as 'sound effects'. The recording was taken outside St Helen's Church in St Helen's Square, in the centre of York. There was a fairly large crowd walking about, shopping. It was a Saturday. Some people were standing and listening to the man, some were mocking him, others didn't even notice. It was a sunny day, with a slight wind. St Helen's square is a large 'meeting place' for people with seats, flowers and usually musicians. I live in the centre of York and hear a lot of very interesting sounds there, everything from busking musicians, to many foreign languages, church bells, animals and much more. Ireally liked the recording of the preacher as it is quite clear that he passionately believes what he is saying. He was unaware that Iwas recording him. Iwish Ihad captured his whole sermon. He, and other members of his church visit the centre of York quite often, and preach there. Idon't know the name of his church." [Jools/vedas]19 in Collecting Sounds. Online Sharing of Field Recordings as Cultural Practice
"I made the recording because Iam an amateur recording engineer and also work for a radio station. At the time, Iwas researching for a religious programme, for the radio and by pure chance and good luck, Iwas in the centre of York at the time the street preacher was there. Iam building up a personal library of 'ambient sounds' to use on various radio shows as 'sound effects'. The recording was taken outside St Helen's Church in St Helen's Square, in the centre of York. There was a fairly large crowd walking about, shopping. It was a Saturday. Some people were standing and listening to the man, some were mocking him, others didn't even notice. It was a sunny day, with a slight wind. St Helen's square is a large 'meeting place' for people with seats, flowers and usually musicians. I live in the centre of York and hear a lot of very interesting sounds there, everything from busking musicians, to many foreign languages, church bells, animals and much more. Ireally liked the recording of the preacher as it is quite clear that he passionately believes what he is saying. He was unaware that Iwas recording him. Iwish Ihad captured his whole sermon. He, and other members of his church visit the centre of York quite often, and preach there. Idon't know the name of his church." [Jools/vedas]19
Homilies and Sermons by the Reverend Protopresbyter Themistoklis Mourtzanos, High Priest General Commissioner of the Holy Metropolis of Corfu, Paxos and Diapontia Islands and Chaplain of the Church of All Saints of Corfu City(en). Ομιλίες και Κηρύγματα του Αιδεσιμολογιώτατου Πρωτοπρεσβύτερου Θεμιστοκλή Μουρτζανού, Αρχιερατικού Επίτροπου της Ιεράς Μητροπόλεως Κέρκυρας, Παξών και Διαποντίων Νήσων και Εφημέριου του Ιερού Ναού των Αγίων Πάντων Πόλεως Κέρκυρας(ελ).
<p>Homilies and Sermons by the Reverend Protopresbyter Themistoklis Mourtzanos, High Priest General Commissioner of the Holy Metropolis of Corfu, Paxos and Diapontia Islands and Chaplain of the Church of All Saints of Corfu City(en).</p> <p>Ομιλίες και Κηρύγματα του Αιδεσιμολογιώτατου Πρωτοπρεσβύτερου Θεμιστοκλή Μουρτζανού, Αρχιερατικού Επίτροπου της Ιεράς Μητροπόλεως Κέρκυρας, Παξών και Διαποντίων Νήσων και Εφημέριου του Ιερού Ναού των Αγίων Πάντων Πόλεως Κέρκυρας(ελ).</p>
Ṣûfism and Ethics [IO Islamic 2050] Sermons of al-Jīlānī ملفوظ
<ul> <li><strong>Ṣûfism and Ethics.</strong></li> <li><strong>This manuscript is now IO Islamic 2050 </strong><strong>in the India Office collections.</strong></li> <li><strong>[metadata:</strong><a href="https://de.wikipedia.org/wiki/Otto_Loth"> <strong>Otto Loth, </strong></a><strong><em><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a></em>, (volume 1), no. 619 here with further notations and hyperlinks]</strong>.</li> </ul> <p>619.</p> <p>2050. Size 9<sup>1/2</sup> in. by 6 in.; foll. 374. Fifteen lines in a page.</p> <p>A collection of Sermons of <a href="http://worldcat.org/identities/lccn-n90650670/">‘ABD AL-ḲÂDIR GÎLÂNÎ</a>.</p> <p>These sermons were held by him in the years 545 and 546, partly in the Academy (المدرسة), and partly in the dwelling-house of the Ṣûfîs (الرباط), at Baghdâd.</p> <p>They are followed here by other sayings of ‘Abd al-ḳâdir, which conclude with an account of his death. As appears from the latter, this collection was made by a person who was acquainted with the sons of ‘Abd al-ḳâdir. It is called in this and the following MSS.,ملفوظ. It seems to be identical with the جلآء الخاطر mentioned in Ḥ. Kh. ii. 605 sq., though the two dates do not agree. The sermons are here not in the chronological order. Cf. Stewart’s Cat. 46.</p> <p>Begins [giving the year: سنة خمس و اربعين و خمسمائة]:</p> <p>نسبُ سيّدِ اوليآء الله عزّ و جلّ الشيخ ابى محمد محيى الملة و الشريعة و الطريقة و الحقيقة والدين السيّد عبدالقادر رضى الله عنه و ارضاه و لا حرّمنا من بركاته بن ابى صالح موسى جَنْكى دوست بن عبدالله الجيلى بن يحبى الزاهد بن محمد بن داؤد بن موسى الثانى بن عبدالله الثانى بن موسى الجُون بن عبدالله المحض بن الحسن (المُثَنَّى بن الحسن)<sup>1</sup> بن على بن ابى طالب كرّم الله وجهه رضى الله تعالى عنهم اجمعين قال الشيخ ابو محمد محيى الدين عبدالقادر رضى الله عنه ... بُكْرةَ يوم الاحد بالرباط ثالث شوّال (fol.2) سنة خمس و اربعين و خمسمائة الاعتراض على الحقّ عزّ و جلّ عند نزول الاقدار موتُ الدين موت التوحيد موت التوكل و الاخلاص الخ</p> <p>The last sermon is dated Friday, the last of Rajab, 546.</p> <p>The appendix begins (fol. 288<em>v</em>.):</p> <p>بسم الله الرحمن الرحيم من كلام الامام العارف محيى الدين ابى محمد عبدالقادر بن ابى صالح الجيلى فى مجالس وعظه من غير تثبّت بل مما فتحه الله عليه و تلقّفه</p> <p>(fol. 289):</p> <p>عنه اصحابه رضى الله عنه و عنهم واعاد من بركته و بركتهم لمّا مات على بن الفضيل بن عياض الخ</p> <p>Well written, with all the vowels. Ornamented and gilt. On the margin are numerous notes, amongst them constant indication of the contents of the text, which begin..فى بيان, and are written in red. An index to these, and also extracts from the <a href="https://doi.org/10.5281/zenodo.5532866">عوارف المعارف</a> , and from other works, are written on the fly-leaves.</p> <p>Seal and signature of Faiḍ ‘Alî Khân, dated A.H. 1191 [=1777-78 CE]. Seal of Muḥammad Khiḍr Khan.</p> <p>[<a href="https://en.wikipedia.org/wiki/Fort_William_College">College of Fort William</a>, 1825.]</p> <p> </p> <p><sup>1</sup> Added on the margin.</p> <p> </p> <ul> <li>[<strong>ed. note</strong>: <a href="https://www.fihrist.org.uk/catalog/person_71359982">Quick link</a> to other works of al-Jīlānī]</li> </ul> <p> </p> <p> </p> <p> </p>
A sermon by any other name? The pseudo-Augustinian S. App. 121 and its medieval textual network
<p>The Latin sermons preached by the Fathers of the Early Church – Augustine, Gregory, Leo – and their contemporaries had a dynamic and complex medieval afterlife. Throughout the Middle Ages, they circulated in manuscript form, usually as part of collections of patristic preaching. Both the collections and the sermons themselves were heavily manipulated as part of their medieval reception. Additionally, they circulated alongside (and became intertwined with) an enormous corpus of pseudo-epigraphic sermons that were attributed to one of the authoritative Fathers but of which the origin, whether Late-Antique or Medieval, is uncertain.<br> The ERC-funded PASSIM project (2019-2023) aims at charting and analysing the complex interrelations between the manuscripts transmitting patristic sermon collections, and between the texts they contain, through the development of a database and web application. In due course, these digital tools will grant access to the corpus’ complex research tradition, manuscript transmission and textual relations. In doing so, the PASSIM project strives to open up new research avenues for the study of the reception of Latin patristic sermons in medieval manuscripts. In addition to traditional list views, we aim to include in the PASSIM web application various types of network visualisations, presenting at a glance the manuscript transmission of a sermon, the building blocks of a collection, the spread of author attributions, the popularity of a sermon over time etc.<br> In this paper, we want to focus on network visualisations of textual overlap between sermons. Specifically, we will explore the challenges inherent in creating a serviceable network of a sermon’s textual relations that is not dependent upon a full textual analysis of the relevant texts. We want to point the user in the right direction without saying the final word on the subject. As a testcase, we will use the pseudo-Augustinian sermon S. App. 121, an anonymous text derived from various models, which also served as a model for later sermons. Moving from the conceptual to the concrete, our paper will explore the possibilities and challenges of visualisations for networks of texts, contributing as such to the accessibility of the complex corpus of patristic preaching and to the development of the PASSIM database.</p>
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