Text analysis, Clemoes, Catholic Homilies, Homily I.16

Aelfric's homily for the First Sunday after Easter (Dominica I post Pasca) in the First Series of Catholic Homilies is an exegesis of the Gospel reading for the day (John 20:19-31) and treats the theme of the bodily resurrection of humanity at the last judgment

Text analysis, Clemoes, Catholic Homilies, Homily I.21

Aelfric cites Gregory the Great as one of the authorities for his homily for Ascension (In Ascensione Domini) in the First Series of Catholic Homilies. The homily treats the epistle reading for the day (Acts 1 :3-15), the Bible's fullest account of the ascension, as well as Luke 24:50-53 and Mark 16:14-20 (the Gospel reading for the day)

A testimonie of antiqvitie : shewing the auncient fayth in the Church of England touching the sacrament of the body and bloude of the Lord here publikely preached, and also receaued in the Saxons tyme, aboue 600 yeares agoe

Sermon by Aelfric of Eynsham on the Eucharist. English and Anglo-Saxon on opposite pages. Attributed to Aelfric by STC (2nd ed.) “Imprinted at London by Iohn Day, dwelling ouer Aldersgate beneath S. Martyns.

Exegesis

Exegesis” is a technical term for “interpretation,” chiefly reserved for the daunting business of interpreting texts of authority. Medieval “exegetes” (i.e., commentators) adjudicated the meanings and teachings of the Bible and wielded colossal cultural power and influence. The most important features of Latin exegetical tradition involve the distinction between the roles of author and commentator; the different levels of meaning to be drawn from authoritative texts; and the array of literary-theoretical terms and concepts found in prologues to commentaries.The commentaries written by medieval exegetes – their techniques, terms, and attitudes – constituted a lively and ever-developing resource of precedents and models for how vernacular writers composed their works, and how in their paratexts they represented and “sold” themselves and their texts to their readerships. The range and importance of this exegetical sensibility to Old and Middle English literature are illustrated with a variety of examples

Text analysis, Godden, Catholic Homilies, Homily II.19

In his homily for Monday in Rogationtide (Feria II Letania Maiore) in the Second Series of Catholic Homilies, Aelfric touches on the themes of brotherly love, societal relations, prayer, and fasting

Text analysis, Godden, Catholic Homilies, Homily II.33

In his homily for the feast of Saints Simon and Jude (Passio Sanctorum Apostolorum Simonis et Iude; October 28) in the Second Series of Catholic Homilies, Aelfric recounts the saints' miracles, preaching, and martyrdom

Text analysis, Clemoes, Catholic Homilies, Homily I.25

In his homily for the Nativity of Saint John the Baptist (Nativitas Sancti Iohannis Baptistae; June 24) in the First Series of Catholic Homilies, Aelfric describes the saint's miraculous conception, birth, and preaching, relying in part on the Gospel reading for the day, Luke 1 :57-68

Text analysis, Clemoes, Catholic Homilies, Homily I.18

In his homily assigned to the Monday in Rogationtide (In Letania Maiore) in the First Series of Catholic Homilies, Aelfric uses Luke 11:5-13, the Gospel reading for the day, as a touchstone for a discussion of prayer and alms giving

Text analysis, Godden, Catholic Homilies, Homily II.18

In the homily for May 3 in the Second Series of Catholic Homilies, Aelfric offers texts both for the feast of the Invention of the Cross (Inventio Sanctae Crucis) and for the feast of Saints Alexander, Eventius, and Theodolus (Sanctorum Alexandri Eventii et Theodoli). He relates the legend of the discovery of the true cross by Saint Helena, followed by the miracles and martyrdom of Alexander and his companions