John Donne's Lincoln's Inn Sermons (vol. 5 of the Oxford Edition of the Sermons of John Donne, gen. ed. Peter McCullough)

这个项目的目的是制作诗人和神圣的约翰·多恩(1572-1631)从1620年到1623年在林肯旅店布道的评论版。该版本将建立这一时期宣讲的13篇布道的准确文本，记录文本变体并评估其意义。它将提供每个布道的一般介绍和详细笔记，阐明其历史背景，记录多恩对资料的使用，对困难的词语进行注解，并追踪对当代事件和文本的典故。该项目是将由牛津大学出版社出版的16卷版多恩布道的一部分，旨在让学者、学生和普通读者了解多恩的布道。近年来，学者们开始认识到宗教对早期现代英格兰的社会、政治和文化生活的巨大意义。重新发现布道作为公开辩论的论坛一直是这一进程的重要组成部分。我们意识到布道的普遍吸引力已经有一段时间了：布道研究的先驱W·弗雷泽·米切尔(W.Fraser Mitchell)在1932年指出，对于每一个观看了一部戏剧或十个碰巧读到它的人，可以毫不夸张地说，数千人可能参加过布道，或者后来通过速记或印刷本学习过。在早期现代印刷书籍调查中，布道约占条目的15%，学者们估计，在17世纪的伦敦，每周约有100次布道。多亏了唐恩二十世纪的编辑乔治·R·波特和伊夫林·M·辛普森，我们也意识到布道是一种文学艺术品，他们在1953至1962年间准备了十卷本的布道。然而，多恩的布道也告诉了我们许多关于早期现代英格兰的文化、宗教和社会政治气候。为了让这些声音被听到，新的牛津版本将第一次提供关于布道的完整解释性注释。然而，更重要的是，它将不按照(主要是推测的)年表来安排布道，而是按照布道的地点来安排。对布道“场所”的关注从根本上改变了我们对早期现代布道的看法：它允许我们不再把布道作为一本供私人消费的书，而是指向更全面地欣赏布道作为一种事件，在其自身的地理、社会和宗教背景下。多恩的布道最初是口头的，而不是书面的，是在特定的场合，在一个有其物理和形而上学性质的礼拜场所，向特定的听众发表的。当然，多恩的听众不仅仅是宗教教义的被动接受者。例如，林肯旅店的律师是首都政治生活中的重要利益相关者，他们的利益与其他重要选民交织在一起，在皇室和圣公会宫殿中相互竞争。多恩已故的《林肯客栈》布道既有强烈的个人色彩，又有强烈的政治性：观众中的一些律师可能是他在《林肯客栈》学生时代的亲密朋友，但他也涉及到更广泛的主题。1620年至1623年间，他最执着地重提的法律问题是王室特权正义与普通法官所适用的普通法之间令人担忧的关系。国王何时以及如何有权直接干预法律程序的问题，在17世纪20年代初一直困扰着多恩，这是一个具有明显(和明显敏感)政治影响的话题。他的法律布道告诉我们许多关于早期现代时期公民社会组织自身的方式，以及宗教法律和国家法律之间的复杂关系。

The aim of this project is to produce a critical edition of the sermons preached by the poet and divine John Donne (1572-1631) at Lincoln's Inn from 1620 to 1623. The edition will establish accurate texts of the thirteen sermons preached during this period, recording textual variants and assessing their significance. It will supply a general introduction as well as detailed notes on each sermon, elucidating its historical context, documenting Donne's use of sources, glossing difficult words, and tracing allusions to contemporary events and texts. The project is part of a sixteen-volume edition of Donne's sermons, to be published by Oxford University Press, and aims to make Donne's preaching accessible to scholars, students, and a general reading audience.In recent years, scholars have started to recognise the immense significance of religion to the social, political, and cultural life of early modern England. Rediscovering the sermon as a forum for public debate has been an important part of this process. We have been aware of the popular appeal of preaching for some time: W. Fraser Mitchell, a pioneer of sermon studies, noted in 1932 that for every 'person who witnessed a play or ten who happened to read it, thousands may, without exaggeration, be said to have attended sermons, or afterwards studied them from shorthand notes or in printed copies.' Sermons make up about 15% of the entries in surveys of printed books in the early modern period, and scholars estimate that about one hundred sermons were preached in seventeenth-century London every week. We have also been aware of the sermon as a literary artefact, thanks to Donne's twentieth-century editors, George R. Potter and Evelyn M. Simpson, who prepared a ten-volume edition of the sermons between 1953 and 1962. However, Donne's preaching also has much to tell us about the cultural, religious, and socio-political climate of early modern England. In order to make these voices heard, the new Oxford edition will provide, for the first time, full explanatory notes on the sermons. More importantly, however, it will arrange the sermons not according to a (largely speculative) chronology, but by place of preaching. Focusing on a sermon's "place" fundamentally changes our perspective on early modern preaching: it allows us to move away from the sermon as a book produced for private consumption and points towards a more complete appreciation of preaching as an event, in its own geographical, social, and religious contexts. Donne's sermons were originally spoken rather than written down, delivered on a particular occasion, at a place of worship with its own physical and metaphysical properties, and to a particular audience.Donne's audiences, of course, were not simply passive recipients of religious doctrine. The lawyers of Lincoln's Inn, for instance, were important stakeholders in the political life of the capital, and their interests intersected and competed with other important constituencies, at the royal court and in episcopal palaces. Donne's late Lincoln's Inn sermons are intensely personal and acutely political at the same time: some of the lawyers in the audience would have been close friends from his own days as a student at the Inn, but he also engages with topics of broader significance. The legal issue to which he returned most persistently between 1620 and 1623 was the fraught relationship between royal prerogative justice and the common law dispensed by ordinary judges. The question of when and how the king had authority to intervene directly in the legal process occupied Donne a great deal in the early 1620s, and was a subject with obvious (and obviously sensitive) political ramifications. His legal sermons have much to tell us about the ways in which civil society organised itself in the early modern period, and about the complex relationship between the laws of religion and the laws of the land.