By Ali Tabari
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Extra info for Book of Religion & Empire
During Lent, the visiting preacher held his sermons every day after Mass, often in front of as much of the population as could squeeze into the central piazza of the city; it was a season of preaching. By the fifteenth and early sixteenth centuries, Franciscans and Dominicans reigned as preachers, informed by centuries of tradition. Of the 181 preachers who preached in Bologna’s Cathedral of San Petronio between 1450 and 1550, for example, all but six were Franciscan or Dominican (or Lateran canons, who had their house nearby).
The 1540s saw the beginning of a dramatic surge, both in sermon publication in general and in works by contemporary preachers. Sermon production rose sharply in the years surrounding the opening of the Council of Trent and continued to rise thereafter (Figure 1). Vernacular religious printing on the whole increased even more in the postÂ�Tridentine period. 41 In France, a similar situation held: few Catholic (or Protestant) sermons were published between 1530 and 1560, in large part because the market was glutted with previously printed sermons and because live preaching was considered a better weapon against heresy, given the fluid and uncertain political and religious situation.
They no longer held as much of a monopoly on preaching, but they remained the country’s most celebrated preachers, who preached to the public and also to private, more elite audiences. City councils still invited them for the great sermon [â•‡ 21â•‡ ] t h e pu lpi t a nd t h e pr e ss i n r efor m at ion i ta ly cycles of Lent and Advent. These men remained among the most prized celebrities of their day—sought after across the peninsula, brought by special request to the most elite churches in Rome, and sometimes sent to represent Catholicism in increasingly tense religious confrontations with Protestants.
Book of Religion & Empire by Ali Tabari