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Kazane na pogrebe (Trebnik, Vilnius 1621) in the Context of the Catholic Funeral Sample Sermons Tradition

机译:Kazane Na Pogrebe(Trebnik,Vilnius 1621)在天主教葬礼样本中的语境中

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The article discusses hypotheses for the possible sources of two funeral sample sermons written in prostaja mova, which were addressed to the laity and attached to the Ritual edition by the Orthodox Brotherhood of Vilnius in 1621. The author suggests that the very combination of homiletic material in vernacular language with the traditional ecclesiastical rites goes back to the Catholics Ritual рublished in 1551 in Mainz and was later followed in the Polish-Lithuanian Commonwealth by Stanis?aw Karnkowski, Marcin Kromer and Hieronim Powodowski.?The two funeral sample sermons attached to the Vilnius Ritual used as a main source a homiletic work of Georg Barthold Pontanus (1550-1614), Incineratio Funebres (1611). The first sermon used as a model a fragment entitled Consolatoria super omnes charissimos, et habet decem rationes, composed by Pontanus on the basis of the medieval consolation, which goes back to the English Dominican Robert Holсot (1290-1349). This text of consolation, sometimes called as Fatuitates immoderate lugentiam, was widely available in different published editions in the 15th, 16th and 17th centuries: in liturgical sermons, books on rhetoric, dialogs ‘pompa funebris’, and manuals for Jesuits Sodalities of the Blessed Virgin Mary. This consolation was also translated in Polish at the beginning of the 17th century.The second funeral sermon of the Vilnius Ritual used a fragment from Pontanus, which goes back to the Summa de Abstinentia by Nicolaus de Byard (died 1261). The chapter of this work (entitled Mors or De Mortis) was found in the Middle Ages in Speculum morale, attributed to Vincent of Beauvais (ca. 1190-ca. 1264), and in the 16th century was included in Dictionarium pauperum by Franciscan Petrus Ridolfi (1536-1601).Although the funeral sample sermons from 1621 were not republished in other Vilnius Rituals, they served as an example for the later Orthodox hierarchs, who expanded their Rituals editions with instructive sermons in vernacular language.
机译:本文讨论了在普罗斯塔哈·莫达撰写的两种葬礼样本的可能来源的假设,该普罗斯在豪华地区向莱斯致辞,并于1621年由维尔纽斯的正统兄弟们附加到仪式版本。作者表明患疗利材料的组合与传统的教会仪式的白话语言回到了Mainz的1551年的天主教徒仪式,后来在波兰 - 立陶宛英联邦被斯坦尼斯(Karnkowski,Marcin Kromer和Hieronim Powodowski).?两个葬礼样本围系在维尔纽斯仪式用作Georg Barthold Pontanus(1550-1614),Incineratio Farebres(1611)的主要来源。第一个讲述题为Consolatoria Super Omnes Charissimos,ET Habet Decem对的模型的典型,由Pontanus在中世纪的安慰中组成,返回英国多米尼加罗伯特霍尔瓦(1290-1349)。这篇文章,有时称为脂肪酸脂肪酸州不加减莱文城,在15世纪,16日和17世纪的不同公布版本中广泛提供:在宗教公布的Sermons,言论的书籍,对话的“Pompa Farebris”,以及幸福的耶稣队的手册。圣母玛利亚。这一安慰也在17世纪初翻译在波兰语中。维尔纽斯的第二次葬礼服仪式仪式使用庞蒂纳斯的片段,尼古拉德布尔德(Died 1261)返回Summa de Abstinientia。本工作(题为Mors或De Mortis)的章节被发现在普通士气中的中世纪,归因于Beauvais(CA.1190-CA.1264)的文森特,并且在16世纪被围攻佩特鲁斯(Franciscan Pauperum)包含在Districatium Pauperum中ridolfi(1536-1601)。虽然1621年的葬礼样本不再在其他维尔纽斯仪式中重新发布,但它们是后来的正统层次的一个例子,他将他们的仪式版本扩展了纪念语中的谜语语言。

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