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

这个项目的目的是产生一个由诗人和神圣的约翰多恩（1572-1631）在林肯的酒店从1620年至1623年布道的关键版本。该版本将建立在此期间宣讲的十三个讲道的准确文本，记录文本变体并评估其意义。它将提供一个一般性的介绍，以及对每个布道的详细说明，阐明其历史背景，记录多恩的使用来源，注释困难的话，并跟踪典故，以当代事件和文本。该项目是邓恩的布道，将由牛津大学出版社出版的16卷版的一部分，旨在使邓恩的说教访问学者，学生，和一般阅读观众。近年来，学者们已经开始认识到宗教的社会，政治和早期现代英格兰的文化生活的巨大意义。重新发现布道作为一个公共辩论的论坛一直是这个过程的重要组成部分。一段时间以来，我们已经意识到布道的流行吸引力：W。布道研究的先驱弗雷泽·米切尔（Fraser Mitchell）在1932年指出，每有一个人目睹了一场戏剧，或者有十个人碰巧读到了它，可以毫不夸张地说，成千上万的人参加了布道，或者后来从速记笔记或印刷本中学习了它们。“在现代早期印刷书籍的调查中，布道约占条目的15%，学者们估计，十七世纪的伦敦每周约有一百篇布道。我们也已经意识到布道作为一个文学人工制品，感谢多恩的20世纪的编辑，乔治R。作者声明：Evelyn M.辛普森在1953年至1962年间编写了十卷本的布道。然而，多恩的布道也有很多关于现代早期英国的文化，宗教和社会政治气候告诉我们。为了让这些声音被听到，新的牛津版将首次提供对布道的完整解释性注释。然而，更重要的是，它不会根据（很大程度上是推测性的）年表来安排布道，而是根据布道的地点来安排。关注讲道的“地点”从根本上改变了我们对早期现代讲道的看法：它使我们不再把讲道当作一本供私人消费的书，而是把讲道作为一个事件，在其自身的地理、社会和宗教背景下，指向一个更完整的欣赏。邓恩的布道最初是口头的，而不是书面的，在特定的场合，在一个有自己的物理和形而上学属性的礼拜场所，对特定的听众进行布道。例如，林肯律师协会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的选区，在皇家法庭和主教宫殿中相互竞争。邓恩已故的林肯的客栈布道是强烈的个人和尖锐的政治在同一时间：一些律师在观众本来是亲密的朋友，从他自己的日子作为一个学生在客栈，但他也从事更广泛的意义的话题。在1620年至1623年期间，他最执着的法律的问题是皇家特权司法与普通法官所施行的普通法之间令人担忧的关系。17世纪20年代初，多恩一直在思考国王何时以及如何有权直接干预法律的程序，这是一个具有明显（而且显然敏感）政治影响的问题。他的法律的布道向我们讲述了近代早期公民社会的组织方式，以及宗教法律与土地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.