History of Preaching

The object of the interest of the author of the article is the problem of relations betweenpreaching and the late-baroque religious poetry. On the example of a few Wacław Potocki’s(1621-1696) works from the collection ‘Ogród nie plewiony’ most often defined by the poetas ‘theological paradoxes’ (paradoxa theologica), analogies are shown between poetry andthe baroque religious rhetoric, first of all seen in the construction of the utterance, definedin baroque theory of poetry and prose as predicatory concept(conceptus praedicabilis, con-cetto predicabile). A confrontation of Potocki’s epigrams with the late-baroque predicatoryprose leads to the conclusion about only a partial imitationof the baroque concept-prea-chers’ practice resulting from the poet’s traditionalism and his unfavourable attitude towardshis contemporary literary and predicatory ‘news’.

This paper focuses on how Philip Melanchthon organized his theology of preaching in the Apology of the Augsburg Confession, the very first defense of the early church reformers’ approach to doctrine against formal papal criticism as drafted in the Confutation of the Augsburg Confession by Johann Eck, who had been commissioned by emperor Charles V to provide a papal romanist refutation of the reformist Augsburg Confession. The article is going to demonstrate that Melanchthon’s theology of preaching insists on the proclamation of God’s Word as Christ, Gospel, and repentance, an indication that his homiletical theory encompasses key dogmas like christology, revelation, and soteriology, all fundamental tenets which not only define the core of Protestant theology and practice but also provide listeners with the possibility of a changed life experience based on Christ’s work as savior. The main contribution of this paper resides in the fact that on the one hand, it attempts to clarify Melanchthon’s theological position not as a Protestant writing against Catholics but rather as reformist challenging his papal peers within the Catholic church, while on the other hand, it identifies various aspects of his early thought as presented in the Apology—Christ, Gospel, repentance—and places them together systematically into a building block which constitutes his early theology of preaching
as dogmatically founded on as well as anchored in christology, revelation, and soteriology.

Este trabalho procura examinar a jornada homilética de Jonathan Edwards, investigando o lugar da beleza em sua vida e, especialmente, em seus sermões. Considerando o maior exercício de seu ministério (a pregação) é examinado, de maneira ampla,  sua vida como pregador (contextos, influências, características dos sermões, etc), e de maneira específica sete sermões de seus primeiros anos como pregador. Através de pesquisa histórica bibliográfica, o presente trabalho procura investigar o tema central do pensamento edwardsiano - beleza - apresentando como este assunto foi central em sua vida, filosofia, teologia e, em especial, em sua homilética. Por fim, é concluído estabelecendo uma conexão entre a pregação edwardsiana com sua teologia das afeições, localizando as motivações do pregador americano em produzir sermões esteticamente elaborados, ou seja, os fundamentos da prática homilética edwardsiana.

In this book Steve Johnstone brings together the Reformed doctrines of Covenant Theology and the subject of evangelism. How should the covenants of Scripture, and their insights into God's single plan of redemption throughout history, inform the actual content of an evangelist's Gospel today? And how can our preaching as evangelists be enriched by the covenants of Scripture?

The essay explores the dramatic and performative dimension of the Forty Hours Devotion – one of the most important liturgical services of the Counter-Reformation - promoted by Capuchin Friars Minor between the sixteenth and seventeenth centuries. The first part summarizes the salient steps that marked the emergence of a precise system of celebration developed by the Order, highlighting those elements that made it original in choice of time, organization and, above all, detailed meditation practice. The second part is devoted to those changes that took place in the seventeenth century. Particular attention is dedicated to the new dramaturgy of the devotion: centered on the sermon, it was transformed from an interior “theater of contrition” into a “spectacle of penitence and conformation”. Lastly, the third part proposes an interpretation of the work Ultimi colpi al cuore de’peccatori, written by Capuchin Domenico de Sancto da Francavilla in 1694. This sermon collection - in vernacular and with printed margin notes on gestures and actions for the preacher - is a unique example of rhetorical dramaturgy, almost a playscript for an actor.

Jonathan Edwards’ metanarrative of God’s Work of Redemption opens up a way of understanding God’s work through all times, places, and traditions which suggests that we may be able to greet all persons as persons of great value, while affirming our own beliefs and tradition.  Jonathan Edwards’ metanarrative of Redemption is a way of understanding God’s acts among all humanity.  This metanarrative allows us to value our own stories, as well as those of others, under the umbrella of God’s much larger and more comprehensive story. It may present a theological option that better enables us to “honor the other.”  A metanarrative shifts the emphasis from “human merely being” and puts it on the divine.

Cardinal John Henry Newman is remembered as one of the greatest preachers of the 19th century.  His influence is unrivaled as he drew enormous crowds to hear his Sunday afternoon sermons at St. Mary’s at Oxford.  Yet many historical accounts of his preaching style reveal what may be labeled as serious defects by modern standards.  Eye witnesses report him as having little biblical exegesis, reading from a manuscript with his eyes down, speaking quickly in a monotone voice broken up by long pauses and occasionally not even being loud enough to reach everyone in the room.  The question raised, therefore, is: what made John Henry Newman such a great preacher?  The comments of his listeners and Newman’s own reflections on preaching reveals that one of the chief characteristics that granted Newman such power from the pulpit was not his ability to exegete and exposit a biblical text, but rather his ability to exegete and exposit his audience.  Modern preachers can learn from Newman’s example the ability to exposit an audience on two levels: the general and the particular, and to properly rely upon each when drawing the audience into the biblical text in the preaching event.

This paper studies the interaction between clerical and lay English Catholics on the Continent in the seventeenth and early eighteenth centuries. In contrast with Protestant exiles, who established separate exile churches, Catholic expatriates did not create churches specifically for the exiled laity. Catholics abroad did nonetheless get support from the religious convents, colleges, and monasteries, where they received some pastoral care, and liturgical nourishment. How this interaction gained particular features in the context of expatriate Catholics is discussed in three cases which are attributed great importance in Counter-Reformation Catholicism: sodalities, preaching, and saint veneration.

By presenting a Catholic case of confessional mobility, this essay contributes to scholarship on early modern exiles, which is dominated by work on Protestant migration. It also speaks to the study of the Catholic Reformation, by examining how this was shaped in a situation of mobility. In both cases, and more generally, it nuances the study of institutional and localised confessional lives. The evidence discussed in this article suggests that much of the exiles devotional and liturgical lives, and their sense of belonging, is to be found in informal networks and communal understanding, rather than in focused clear-cut institutions. This has bearing upon the records that have been created and passed on to this day, and their visibility in historical research.

The paper describes the manuscript of sermons collection The Melody of Saint Casimir by Antoni Węgrzynowicz. Only the dedication letter and the letter To the Reader are written by Węgrzynowicz’s hand. This manuscript is probably a copy of Węgrzynowicz’s autograph. Thirteen people wrote them. It is a basis prepared for the printer. The manuscript allows to reconstruct the process of preparing for printing (markings, underlinings, annotations, highlighting quotes and text in Latin) and to compare the
graphic shape of the manuscript and the printed collections of sermons. The manuscript contains changes made by both the censor and the proofreader. They allow to track the nature of changes, corrections and
censorship interventions.

The thirteenth century was a crucial period of reform in the English church, during which the church's renewal initiatives transformed the laity. The vibrant lay religious culture of late-medieval England cannot be understood without considering the re-invigorated pastoral care that developed between 1200 and 1300. Even before Innocent III called the Fourth Lateran Council of 1215, reform-minded bishops and scholars were focusing attention on the local church, emphasising better preaching and more frequent confession. This study examines the processes by which these clerical reforms moulded the lay religiosity of the thirteenth century, integrating the different aspects of church life, so often studied separately, and combining a broad investigation of the subject with a series of comparative case studies. William Campbell also demonstrates how differences abounded from diocese to diocese, town to country and parish to parish, shaping the landscape of pastoral care as a complex mosaic of lived religion.
Forthcoming December 2017
Read more at http://www.cambridge.org/us/academic/subjects/history/british-history-1066-1450/landscape-pastoral-care-13th-century-england#Mjx9yt8oRgqdYcUR.99

Some pastors preach the Word as if their sole responsibility is to explain the original meaning of the text. However, if you examine the greatest sermon Jesus ever preached, the Sermon on the Mount, you will see that He considered application to be a critical component. If you outline the sermon, you can observe how He valued it so highly that He included application not only in every one of His points, but also in each sub-point. To follow His example, we should not only explain the text well, but also help our listeners understand the present-day implications of that truth.

Esta obra busca situar a Juan de Ávila en su propio tiempo. Predicador del evangelio, maestro y acompañante espiritual, humanista, reformador, fundador de centros educativos, inspirador de la renovación sacerdotal de su época, admirado y a la vez perseguido, apóstol, asceta y místico..., las múltiples facetas de su vida y su ministerio alcanzaron una profunda unidad desde la mirada a Jesucristo Sacerdote y Pastor.

Рассмотрены взгляды на античную философию свт. Димитрия Ростовского, выдающегося проповедника, литератора и церковного деятеля Русской церкви конца XVIIначала XVIII в. На материале рукописных проповедей выделены три основные точки зрения на античную философию, свойственные для ростовского митрополита: как на искусство познания природы, помогающее идти к Богу, как на искусство самопознания, приуготовляющее человека к принятию Евангелия, и как на пример «внешней» мудрости, противопоставленной «внутренней» мудрости христианства. Сделан вывод, что взгляды свт. Димитрия Ростовского на античную философию и «эллинских мудрецов» представляют собой традиционные для восточной патристики идеи, но облеченные в форму барочной риторики.

The paper considers the views on the ancient philosophy of St. Dimitry of Rostov, an out- standing preacher and writer of the Russian Orthodox Church at the turn of the 17th and 18th centuries, and relying on handwritten sermons focuses on three of them. The first one considers philosophy as the art of studying nature, helping come to God; the second one treats it as the art of self-understanding, preparing a person to accept the Gospel; the third one describes it as an example of "outer" wisdom, opposed to the “inner” wisdom of Christianity. Findings of the research show that the views of St. Dimitry of Rostov on ancient philosophy and the "Hellenic sages" are ideas traditional for Eastern Patristics but clothed in the form of baroque rhetoric.

Durante la segunda mitad del siglo XV y el primer tercio del XVI se atestigua en el contexto hispánico un importante fenómeno de mujeres autoras muy relevante en el campo espiritual. Esta renovación solió entenderse en clave de reforma constituyendo un fenómeno de características diferenciadas que podemos denominar "reformismo femenino". Fijamos la atención en el círculo cortesano femenino de la reina Isabel la Católica para analizar sus comportamientos religiosos en esta clave.

This essay argues that close examination of the pertinent evidence does not support the ubiquitous assumption that sermons were a common feature of Second Temple synagogue services.  (So much for all those 'sermons' in the NT!)  However, a period of open discussion was a common element of the service.  This explains why Jesus, Paul, and other members of the Jesus-movement readily found opportunity to proclaim their message in synagogues.  The open discussion period seems to have disappeared from the synagogue service in response to the activity of 'Christian' prophets.

Cet article met en lumière la tension, à l'oeuvre dans les oraisons funèbres catholiques du XVIIe siècle français (Fléchier, Bossuet, Bourdaloue, Fromentières, G. de Roquette, J.B. de Beauvais, G. Buhot, P. de Fénolliet...), entre l'idéal stoïcien de la mort impassible et l'idéal catholique de la mort pénitentielle, impliquant de vives émotions.

This paper explores the ways early modern French Catholic funeral orations (Fléchier, Bossuet, Bourdaloue, Fromentières, G. de Roquette, J.B. de Beauvais, G. Buhot, P. de Fénolliet...) deal with a specific generic tension between the Stoic role-model of serene death, and the Catholic role-model of (highly emotional) penitential death.

À travers l’examen des références à l’antiquité gréco-latine chez Bossuet, cet article se propose d’interroger leur rôle et leur statut dans l’éloquence de la chaire du siècle de Louis XIV. Or cette intertextualité problématique se caractérise à la fois par sa plasticité et par son ambivalence. Plasticité, car les païens constituent dans le cadre de cette rhétorique sermonnaire une auctoritas de 3e ordre, que le prédicateur n’hésite pas à manipuler en fonction de ses besoins, non seulement en coupant les citations de leur contexte, mais en les tirant dans un sens opposé au contexte originel  afin de les approprier pleinement à son discours. Le sermon participe ainsi au premier chef, aux côtés d’autres relais textuels et picturaux, au gigantesque mouvement de « christianisation » de figures et d’exempla païens qui s’opère à l’âge classique. Ambivalence, car il s’agit à la fois de lutter contre le modèle païen, notamment contre sa séduction esthétique ; et de l’instrumentaliser, voire de le récupérer au service du dogme chrétien en pariant sur les ferments de « vérité », fussent-ils partiels ou embryonnaires, qu’il contient. Le sermon participe ainsi, non seulement à la mise à distance de l’héritage antique, mais à son transfert et à son réinvestissement dans de nouveaux cadres moraux et religieux.

The study explores the original preaching programme created by the bishop of the Unity of the Czech Brethren Jan Augusta. It deals with his recently discovered postil entitled Summovník [Summarium], finished in 1557 and printed in 1570, which is based on a new pericope order following the structure of the Apostlesʼ Creed. It argues that Augustaʼs preaching programme should be interpreted from the perspective of his ecclesiology as an attempt to contribute to the renewal and building of the true Church of Christ. In addition, it provides arguments that the origin of the new pericope order is closely linked with the so called return to Luke of Prague in the first half of the 1540s. Finally it detects the sources of inspiration not only in the domestic theological tradition of the Unity but also in the tradition of the catechetical preaching in the Ancient church.

Il programma di riforma della società cristiana, la cui attuazione caratterizza il pontificato di Innocenzo III (1198-1216), emerge con chiarezza in alcuni inediti sermoni ad crucesignatos tramandati nel ms. Paris, BNF, n.a. lat. 999, ed attribuibili ad alcuni maestri in teologia dell’Università di Parigi  del primo Duecento (come Giovanni di Abbeville e Pietro di Capua il Giovane). Questi sermoni, di cui lo studio fornisce una prima descrizione, ricordano come il negotium crucis sia stato uno degli elementi più caratterizzanti del programma di riforma promosso dalla Curia romana e fatto proprio dai teologi parigini incaricati delle predicazione crociata. L’articolo evidenzia il modo in cui tra Roma e Parigi si stabilisse nel corso dei primi decenni del Duecento un legame operativo, intellettuale e pastorale di cui l’ars predicandi fu l’espressione più precoce e significativa.

The Homilies were originally published in 1547, to help reform and renew the Church of England in the biblical faith of the Reformation. They unfold the doctrines of scripture, sin, salvation, and Christian living with clarity and verve. This is what makes returning to the Homilies—now, for the first time, updated in modern English—such an invigorating and life-giving thing to do today. Edited and with an introduction by Lee Gatiss.

“The dreadful ignorance as to the fundamentals of our holy religion, that almost everywhere abounds amongst the members of our established church, is chiefly owing to our neglect of preaching and putting into their hands the grand doctrines of the Reformation, contained in these Homilies.”  George Whitefield (1714-1770)

“The Homilies are a pattern of simplicity and godly sincerity. In their mode of stating divine truth, and enforcing it upon the conscience, they never have been excelled by any composition whatever.” Charles Simeon (1759-1836)

“Here we have up-to-date language and inspirational content. I commend this book to you as being challenging, educational, readable,
relevant, and necessary for all serious Anglicans throughout the world.” Bishop Henry Scriven General Secretary of the Evangelical Fellowship of the Anglican Communion.

These are the proofs of the article, "Reform, Hagiography, and Sanctity: Bonaventure's Sermons on the Saints" in Ordo et Sanctitatis: The Franciscan Spiritual Journey in Theology and Hagiography, eds. Michael F. Cusato, Timothy J. Johnson, and Steven J. McMichael (Brill: Leuven, 2017), 186-206.

The purpose of this paper is to present a study of "Martin Luther as Preacher."  After a brief biographical sketch of the significant events in Luther's life, the paper explores Luther's approach to preaching in general.  The paper concludes with several examples of Luther's preaching with special emphasis on several important themes (The Centrality of Christ, The Importance of Faith, The Christian Cross).

"L’étude du lien qu’entretient la pratique rhétorique de Bossuet prédicateur avec la « rhétorique des peintures » euphorique et efflorescente étudiée, notamment, par Marc Fumaroli, invite à s’interroger sur la dette de Bossuet à l’égard des rhétoriques jésuites de son temps. Or celle-ci s’avère éminemment problématique ; de fait, la prédication de Bossuet conjoint certes de multiples traits formels relevant de cette « rhétorique des peintures », mais elle ne paraît pas portée par le souffle confiant qui accompagne celle-ci chez la plupart des auteurs jésuites. C’est de cet héritage complexe qu’il est ici question, non pour proposer une étude de cas isolée, mais parce que l’exemple de Bossuet, à la fois enclin à une rhétorique spectaculaire et contempteur très augustinien des sens, aussi prompt à émailler ses textes de maintes figures qu’à revendiquer une anti-rhétorique et à louer la raison en des termes parfois fort cartésiens, concentre en lui-même des traits fort éclairants pour l’étude rhétorique de l’âge classique en France. Son exemple permet en particulier de reconsidérer le rapport qui s’établit entre ces entités hautement problématiques que sont le baroque et le classicisme, ou, si l’on préfère éviter ces notions et s’en tenir à une terminologie moins problématique, entre la rhétorique jésuite romaine (à supposer qu'elle soit unifiée) et une rhétorique d’inspiration plus augustinienne.
Contre la diversitas – fût-elle, en dernière instance, ordonnée au retour vers l’Un –, la prédication de Bossuet obéit à un mouvement centripète. Contre l’efflorescence de formes et de thèmes, elle vise le resserrement de tout l’être, rassemblé et tendu vers la vérité dans son unicité. Contre l’émerveillement euphorique devant la Création, elle met en scène la méditation douloureuse. Contre l’accès médiat au Créateur, elle met en place les conditions censées favoriser le retour à un accès immédiat au vrai. De la rhétorique des peintures, Bossuet, décidément, ne conserve que les traits formels. La temporalité qui est la sienne, à l’échelle cosmique comme à l’échelle individuelle, n’est pas celle de l’expansion, de la floraison, mais celle, augustinienne, de l’irrémédiable corruption. La rhétorique des peintures (s’il s’agit encore d’elle) que pratique Bossuet, loin d’accompagner le mouvement d’éclosion perpétuel de la Création, tente de prendre à rebours l’éloignement du vrai qui peu à peu gagne tout homme : l’univers de Bossuet est moins celui, plein et continu, du mouvement perpétuel d’Aristote, que celui des Idées platoniciennes et du pessimisme augustinien. Augustiniser une rhétorique jésuite : tel n’est pas le moindre des défis que se lance la prédication de Bossuet.


Exploring the relationship between Bossuet’s preaching rhetorical practice and the euphoric and efflorescent “rhetoric of paintings” highlighted by Marc Fumaroli is an invitation to scrutinize Bossuet’s debt to the Jesuit rhetorics of his time. This proves to be a very complex question. Indeed, Bossuet’s preaching shares many formal features with this “rhetoric of paintings”. However, it is not animated by the confident spirit which many Jesuit authors associate with it. This article thus deals with this complex heritage – not as an isolated case study, but because, Bossuet’s example condenses two major aspects of the Early modern French rhetoric. On the one hand, the combination of a very spectacular rhetoric and a very Augustinian suspicion towards the senses. And on the other, the tendency to use many figures of speeches while claiming, sometimes in very Cartesian terms, the rejection of rhetoric and the sole legitimacy of reason. Bossuet’s example thus offers an opportunity to revisit the link between two highly problematic notions, i.e. baroque and classicism – or between a Jesuit Roman rhetoric (if such a unified rhetoric exists) and a rhetoric more inspired by Augustinianism.
Against the diversitas – be it eventually turned back towards the One –, Bossuet’s preaching obeys a centripetal force. Against the efflorescence of forms and topics, it aims to gather the whole self and to orientate it towards the unique truth. Against the euphoric wonder at Creation, it stages a painful meditation. Against the mediated access to the Creator, it implements conditions supposed to encourage an immediate access to truth. In fact, Bossuet only keeps the formal features of the “rhetoric of paintings”. His concept of time, whether at a cosmic or individual level, is not time as expansion or flowering, but, in a more Augustinian way, time as irremediable corruption. The “rhetoric of paintings” (if it still deserves this name) Bossuet practices, far from accompanying the perpetual blooming of Creation, tries to fight the alienation from truth every man gradually experiments. Bossuet’s world is linked to Plato’s Ideas and to Augustine’s pessimism – far from Aristotle’s full and continuous universe and its perpetual movement. To “augustinianize” a Jesuit rhetoric therefore appears as one of Bossuet’s preaching’s challenges."

Il saggio intende indagare il rapporto tra la singolare militia templare e il loro più influente sostenitore, Bernardo di Clairvaux (1090-1153). L’abate cistercense è passato alla storia come l’artefice del loro successo, protagonista indiscusso del concilio di Troyes (1129) che legittima la trasformazione della fraternitas templare in ordo, nonché autore di un celebre exhortatorius sermo, il De laude novae militiae (1129). Se appare certo il coinvolgimento di Bernardo negli esordi dell’Ordine del Tempio, restano ancora da valutare i motivi di questa sua scelta. Una scelta che era peraltro rischiosa anche perché poneva esplicitamente la questione della guerra, o meglio dell’uso della forza da parte di un cristiano che nel caso templare ambiva anche a consacrarsi alla vita religiosa. Attraverso l’analisi critica e testuale degli scritti dell’abate cistercense (De laude e epistolario) il saggio evidenzia i presupposti teologici e giuridici della riflessione bernardiana e nello stesso tempo individua i motivi che lo indussero a sostenere la causa templare.

Given that most scholars focus on St. Augustine's larger treatises, this article explores how the African Bishop preached to an audience of fishermen and farmers in rural North Africa. This article emphasizes how St. Augustine demonstrated the Via Humilitatis found in Christ for his audience. It thus shows why St. Augustine's preaching looked so different from that of the modern day in addition to uncovering his theology of a sacramental encounter with the Humble Word in preaching.

In this précis, I first briefly summarize "On Preaching" (or "Book IV" of "On Christian Doctrine"). Then I give a longer synopsis of key terms and quotations—especially Augustine’s treatment of the offices (instruct, please, and persuade) and styles (plain, moderate, and grand) of rhetoric. Finally, I provide a brief evaluation of the text, in which I laude Augustine’s deft synthesis of the offices and styles into the three-phase, or three-point sermon. Many preachers today, unwittingly, still use a reduction of Augustine's rhetorical approach to preaching.

RESUMO
A pregação de Jesus era fundamentalmente o anúncio do Reino de Deus. Suas exortações, parábolas, profecias e mesmo as bem-aventuranças, eram centradas e direcionadas no Reino de Deus, buscando explicá-lo, anunciá-lo ou mesmo realizá-lo no mundo. Cabe aos cristãos, uma vez que se declaram seguidores e imitadores de Jesus, buscarem compreender o Reino na pregação de Jesus, a fim de que seu ministério tenha continuidade em plena integridade, de modo que a igreja seja de fato o corpo de Jesus Cristo no mundo. A pregação cristã, portanto, deve incorporar a pregação de Jesus do Reino de Deus.

Palavras-chave: Reino de Deus. Pregação de Jesus. Ensino de Jesus.

ABSTRACT
The preaching of Jesus was essentially the proclamation of the kingdom of God. His exhortations, parables, prophecies and even the beatitudes, were focused and directed to the kingdom of God, trying to explain it, announces it or even realize it in the world. It is up to Christians, since they declare followers and imitators of Jesus, to seek and understand the kingdom in the preaching of Jesus, so that his ministry be continued in full integrity, and the church be in fact Jesus Christ’s body in world. Christian preaching therefore must incorporate the preaching of Jesus about the kingdom of God.

Keywords: Kingdom of God. Preaching of Jesus. Teaching of Jesus.

The given study focuses on two cases of how excerpts from Robert Holcot’sOP (ca.1290–1349) works (In Librum Sapientiae and Moralizationum Historiarum) spread in the 17th-century Orthodox literatury. The English Dominican was one of the most prominent theologians and intellectuals of his time, belonging to the group of the so-called “classicizing friars” (Beryl Smalley). Fragments of Holcot’s works were known mostly ‘second hand’ in early modern times, their authorship having been forgotten. In this anonymous form, Holcot’s texts also reached adherents of the Orthodox Church — both in the Polish-Lithuanian Commonwealth and in Russia. The article analyzes an example of a funeral sample-sermon (from the Orthodox Ritual, Vilnius 1621), a sermon and a poem of Simeon of Polotsk (Obed duševnyj, Moscow 1681; Vertograd mnogocvetnyj, 1676–1680) based on Holcot’s ten arguments against excessive mourning for the dead, and the transformation of Holcot’s ‘verbal picture’ Picturam amoris sive amicitiae in a sermon on marriage (Ritual, Lviv 1644 and 1645).