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1

Metaforyczność przypowieści o dziesięciu pannach a sakrament małżeństwa

100%
Turowski W.
Roczniki Nauk o Rodzinie (Annals of Family Studies)
|
2012
|
vol. 4(59)
201-219
EN
Parables as a literary genre were a favorite form used by Jesus. The essence of every parable is a comparison, a parabola, a juxtaposition of a certain fragment of reality with an aspect of the Kingdom of God. The German biblical scholar Robert Funk has made a new approach to the interpretation of parables, which consists in a metaphorical interpretation of Jesus’ narration. Metaphors join together even extreme ideas creating new, figurative descriptions of reality. Such collections of metaphors create the so-called „image fields”. The metaphoric interpretation of parables, according to Funk, gives grater possibilities of interpretation, a wider use of the same parable in relation to different aspects of life. Using the metaphoric method of interpreting parables one must observe the principles of biblical hermeneutics and the principles of theology. Such a new approach to the interpretation of parables is very creative for the homilist, who in preaching the word of God is obliged to interpret it and bring it up to date. It depends on him whether or not his listeners hear God’s word and adhere to it, taking up the call placed before them. This article is an attempt to use metaphorical interpretation as regards the parable of the wise and foolish maidens in the light of matrimonial themes. In its content it touches the issue of the essence of parables as a literary genre. Next it presents the main message and the symbolism of the passage and gives suggestions of themes connected with matrimony.
2

Drama w dydaktyce homiletycznej jako nowy sposób wspomagania skutecznego przepowiadania słowa Bożego

100%
Turowski W.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
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2011
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issue 2(58)
239-255
EN
A homily consists of many components, e.g. the situational context, the relation between the preacher and the listener, the language that is used, the use of symbols and signs as means of expression. Contemporary preachers manage all this very well, structuring good homilies both in their contents and form. However, such preachers are also encountered who look like they have never heard about certain problems belonging to the homiletic technique, or who show a lack of consolidated practical skills. This is why there is a need to point to certain aspects of homiletic didactics. In the article attention is paid to contextuality of the homily, its expressiveness and impressiveness, and the image-symbolic form of preaching; also, the theological aspect of preaching is not omitted. Drama as a didactic attempt to search for solutions that will result in efficient preaching is thoroughly discussed. Drama used for the goals of homiletic didactics opens new horizons of looking at well-known Biblical pericopes, views, evaluations and people’s opinions in a new way. Active participation in drama allows a student of homiletics who takes part in it to experience something exceptional that may be a motive for creative work on a homily and on preparing an interesting catechesis. Drama teaches a homiletics student to work with the listener. Using it in homiletics classes develops the sensibility to different interpretations of the same content made by the participants in the drama, and it shapes the expressiveness and impressiveness of the future preachers of God’s Word. Using this method in classes probably will contribute to educating a good generation of “God’s heralds”.
3

Benedykta XVI nauczanie na temat homilii

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Turowski W.
Rocznik Teologii Katolickiej
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2013
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vol. 12
81-96
EN
The author bases on the Popes adhortations Sacramentum caritatis and Verbum Domini. The Pope pays attention to the subject of a homily, its functions and features. Following the spirit of the Second Vatican Council, he recalls the unity of God and His Word,which makes a preacher particularly responsible for what he says. Benedict XVI treats the homily as a part of the liturgy and points out its three functions: integrative, preparatory and updating. The preacher cannot make the Word of God his own ‘property’, spread his private opinions, focus on subjects not inspired by the liturgy or not corresponding with the Church’s teaching. The homily should be concrete, conveyed with the language to be clear for everyone and putting the person of Jesus in the centre. The preacher’s involvement in what he says is very important and the well updated Gospel strengthens the faith, brings joy and spurs into mission.
4

Dialog zbawienia w kontekście Roku Wiary

100%
Turowski W.
Rocznik Teologii Katolickiej
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2012
|
vol. 11
79-92
EN
A dialogue of salvation the Church has today aims not only at interpersonal contacts to know each other, people’s wishes and views. It is something more, because it bears the features of the unity and dialogue within the Holy Trinity. For those who believe, Jesus is the image of such a dialogue. His person much af ects the quality of dif erent dialogues the world is having nowadays. Today Christianity and the person of Jesus Christ are pushed on to the sidelines and belittled, and even fought. The Year of the Faith in the Church is a good opportunity for rel ecting on its nature and message. It is an opportunity to grasp the saving dialogue God has with his people. The leading theme set by Benedict XVI for this year is a challenge for all the members of the Mystical Body of Christ. Hence it is necessary to have a saving dialogue with the contemporary world through a priestly reception of the sources of faith and one’s personal testimony of faith.
5
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Rekolekcje szkolne ewangelizacją młodzieży

100%
Turowski W.
|
2013
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vol. 15
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issue 2
219-233
EN
The article is focused on school retreats as a place of the new evangelization. The considerations are mainly based on opinion polls which were conducted among young people after Lent retreats held at the seminary in Lomza (in 2009) and at the veterinary and general education secondary school in Lomza (in 2012). The author’s attention was paid to three aspects of the new evangeliza-tion, namely zeal, method, and expression. The analyses suggest that (1) young people are careful observers and can distinguish reliable religious testimony from mere preaching supported by social engineering and persuasion training, (2) towards audiovisual means one should keep moderate attitude and resist a temptation of making them an end in itself, (3) young people love to sing, listen to the good music, watch the pantomime, and be exposed to positive ex-amples of life, which makes an opportunity to face them with the new evangeli-zation. In the conclusion the author claims that school retreats are liked by young people and in a certain way they do evangelize them.
6
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Czy w homilii jest miejsce na politykę?

100%
Turowski W.
Studia Ełckie
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2012
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vol. 14
469-484
EN
The article undertakes an attempt of answering the question whether there is a place for politics in homily? The author starts with defining terms: homily and politics. In his reasoning he refers to the teaching of the Church. Politics in its strict meaning, which embraces struggling for power and exercising authority, or opting for any political party, can not be present in homilies. In its wide sense, however, as the concern for the common good, politics is fully implementable in homily. This also results from the definition of homily, which should actualize the word of God in the current human existence. Naturally, this requires a mature approach to the matter. The author sees a problem not so much in the possible preaching of socio-political affairs, as to its manner of communication, language and tone.
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