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Medieval English sermons teem with examples of quantitative reasoning, ranging from the arithmetical to the numerological, and regularly engage with numerical concepts. Examining sermons written in Middle English and Latin, this book reveals that popular English-speaking audiences were encouraged to engage in a wide range of numerate operations in their daily religious practices. Medieval sermonists promoted numeracy as a way for audiences to appreciate divine truth. Their sermons educated audiences in a hybrid form of numerate practice—one that relied on individuals' pragmatic quantitative reasoning, which, when combined with spiritual interpretations of numbers provided by the preacher, created a deep and rich sense in which number was the best way to approach the sacred mysteries of the world as well as to learn how one could best live as a Christian. Analyzing both published and previously unpublished sermons and sermon cycles, Christine Cooper-Rompato explores the use of numbers, arithmetic, and other mathematical operations to better understand how medieval laypeople used math as a means to connect with God. Spiritual Calculations enhances our understanding of medieval sermons and sheds new light on how receptive audiences were to this sophisticated rhetorical form. It will be welcomed by scholars of Middle English literature, medieval sermon studies, religious experience, and the history of mathematics.

[...]the division was not recognized until 1742 and then popularized by mission agencies. [...]I return to arguments for the three missionary journey model and argue that a dotted line, not a heavy line, should be drawn between the \"second\" and \"third\" journeys which reveals more unity between them. \"3 Most argue that verse eight functions as the Table of Contents for Acts.4 The rest of the book details how Christ's people are witnesses in Jerusalem, Judea, Samaria, and Rome.5 A distinctly geographical, theo-political, and ethnic presentation of the spread of the good news exists in Acts and the order is important.6 However, the difficulty comes in trying to figure out precise divisions within this broad view. [...]while there are some good arguments to break the narrative at 19:20, the Ephesian ministry continues after 19:20. Because of these reasons, in the following sections I will no longer address the \"summary statement\" structural model, though there is some validity to it.

Written by a leading expert on the late medieval scholastic sermon,Medieval Artes Praedicandiis an essential resource for scholars and advanced students interested in using scholastic sermons in their research.

This book explores how Mary is presented in the sermons of Lutheran pastors in the 16th century. It focuses on the treatment of Mary, the continuities and changes in theologies about her, and her presentation beginning with Martin Luther and continuing with clergy in the Lutheran tradition. It is shown that Lutheran preachers have transformed the traditional image of Mary — she no longer serves as the powerful Queen of Heaven, but is seen as a meek, pious, chaste and obedient girl. Because of the theological changes introduced by Luther and the Lutheran clergy, Mary could no longer be portrayed as an active figure, but must serve as a passive representative of the faithful Christian.

This article explores the previously underexamined dimension of physical and spiritual nourishment in John Chrysostom’s catechetical homilies, addressing two central inquiries: 1) Chrysostom’s expectations for new church members’ approach to eating and drinking, and 2) the connection between nourishment and their life as members of the liturgical community. Through a systematic analysis, the study reveals a threefold approach to Question 1. Firstly, Chrysostom cautions against the abuse of sustenance, emphasizing its corruptive impact on both body and soul. Secondly, the author expounds upon the functions of nutritional moderation, using the concept of fasting as an image of salutary abstinence from sin. Thirdly, Chrysostom discusses spiritual nourishment, distributed through homiletical discourse and the Eucharist. Addressing Question 2, the study finds connections between hymnody and nutritional moderation, promoting an “angelic” lifestyle that prepares individuals for deeper spiritual nourishment. The article concludes by highlighting the universal applicability of Chrysostom’s teachings on nourishment, intended for all members of the Church, regardless of their level of spiritual maturity, guiding them from moderate consumption of physical sustenance to participation in spiritual nourishment and the pursuit of eternal life.