Search results - CEJSH

1

Kaznodziejstwo posoborowe: przed czy po odnowie?

100%

Draguła A.

Colloquia Theologica Ottoniana

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2013

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issue 1

57-72

EN

The Constitution on the Sacred Liturgy of Vatican II restored the homily proper role in the liturgy of the Mass, making it an integral part of it. It was the realization of this demand to recover theology and preaching. Homily is beyond its explanatory and informative role, which was dominant in predicting before the Council. The preachers’ statements show the dissemination of the homily of the Church in Poland was not raised easily, and preachers preach willingly returned to a theme, focused on the truths of faith and morals. Opinion of the contemporary listeners confi rm the preachers’ diagnosis. For the diagnosis

2

Celebracja homilii w kontekście celebracji Eucharystii i niedzieli

100%

Kalbarczyk A.

Colloquia Theologica Ottoniana

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2012

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issue 1

63-80

EN

The homily is part of the liturgy, because – like every liturgical act – requires celebration. To justify this thesis homily was placed in the context of the celebration of the Eucharist and the Lord’s Day. Quoted Church documents speak clearly about homilies belonging integral to the liturgy. It is linked to both its content and function. The homily is a celebration, because celebration of the liturgy of the word, part of which it represents. Both parts of the Mass – Liturgy of the Word and the Liturgy of the Eucharist – are closely related. The priest holding the Eucharist is the celebrant, both when he “breaks the bread for us”, and when “explains to us the Scriptures” (Eucharistic Prayer V). Preacher is therefore celebrant homily preached by him. The fact that the homily is an integral part of the liturgical celebration, related to the legal requirements according to which there is a duty of preaching the homily at all Masses with a congregation on Sundays and holidays. Since Sunday homily is obligatory (weekdays only recommended), it means that it is an essential element of the tour, celebrating the Christian Sunday. Sunday Eucharistic gathering is at the table of brotherhood word and the Eucharistic bread. The homily is part of the banquet feast of words and should be. It is “the food necessary to sustain the Christian life” (IGMR 65), because nothing festive meal “should be” a faithful celebrates the living presence of the risen Lord. Feeding the bread of the word for them is just as important and necessary as the reception of the Body of Christ. At the end of the article is given, what is the celebration of the homily, which ultimately can be divided into the following formula: preaching to celebrate, celebrating proclaim – in fact the liturgy and the preaching is (all), the liturgy is preaching.

3

Ewangelia prawdy (NHC I,3) – gnostycka homilia?

100%

Myszor W.

Studia Pastoralne

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2011

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vol. 7

218-223

EN

The Gospel is portraying truths in many decimal places of the spot height of the recited work. There are returns addressed to listeners, in the second person of the plural. Contents gnostic of work: incentives and cautions without gnostic show the mythology to initiation character of the homily.

4

Znaczenie terapii logopedycznej w kształceniu kaznodziejów

100%

Szewczyk L.

Logopedia Silesiana

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2012

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issue Logopedia Silesiana nr 1

82-89

XX

Importance of speech therapy in preachers’ training

5

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.

6

Chrystocentryzm w teorii i praktyce przepowiadania słowa Bożego

100%

Szewczyk L.

Studia Pastoralne

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2011

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vol. 7

310-319

EN

Christocentrism is a viewpoint or an attitude according to which Jesus Christ is the central point of the whole reality of the thoughtful world and most of all a man. The need to apply christocentrism in the preaching ministry is underlined by the teaching of the Church, especially after Vaticanum II. Also a contemporary homiletics theory states that the whole preaching should be christocentric since God revealed himself in the fullest way in Jesus Christ and it is in Him where the salvation of the world and man takes place. The question is, however, whether the practice follows the guidelines? The aim of this study is an attempt to answer the following question: to what extent contemporary preachers apply the rule of christocentricism and in what way it is manifested in their practice? From the conducted analyses it can be seen that chrystology-oriented issues are common ones in preaching. Priests talk about issues of divinity and humanity of Christ very often. The same applies to mysteries of His life and actions within the Church. In most cases they are faithful to the Church’s guidelines to place Christ in the centre of each preaching. This positive assessment of the contemporary preaching requires, however, a few words of comment concerning certain deficiencies. The most common mistakes in christocentric preaching are as follows: historicism, inadequate proportions between a redemptive indicative and a moral imperative as well as a disturbed rules of a hierarchy of the articles of faith in preaching.

7

Forma, język i styl homilii ojca Adama Szustaka, księdza Piotra Pawlukiewicza i arcybiskupa Grzegorza Rysia

89%

Przyczyna W., Jankosz M.

Stylistyka

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2020

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vol. 29

131-145

EN

The aim of the article is to analyze the language, form and style which are used by three popular contemporary preachers: Father Adam Szustak, the Rev. Piotr Pawlukiewicz and Archbishop Grzegorz Ryś, in their homilies. The study method applied by the authors in the present work relies on the linguistic-stylistic analysis of three selected homilies (one delivered by each of the three preachers). The analysis of the form of these sermons shows that they possess numerous features of a dialogue, which complies with the thesis that the paradigm of the homily is not a rhetorical speech, but a discussion, that is a dialogue. It is a virtual dialogue consisting in that deliverers of homilies formulate various problems on behalf of their listeners, ask questions about issues which raise commonly recognized doubts. Pondering over the language which predominates in the homilies under analysis reveals that it is a primary spoken language: the speakers deliver their sermons from memory, they do not resort to using notes, do not read particular fragments. A very important role regarding their homilies is played by non-verbal codes that co-create the communication act (gesticulating, mimics, proxemics) as well as paralinguistic components. The spoken variety of language is also closely connected with the communication context. Selection of the dialogue form and the spoken form of language is connected with the dominance of the colloquial style (in its neutral type) over the official one. This is evident in the homilies of all the three preachers, in both flexion and syntax or lexis. The above-mentioned elements: the form of a dialogue, spoken language and colloquial style, cause the preachers’ messages to be spontaneous and direct. These features are met with a good reception on the part of the receivers and can contribute to the popularity of Father Adam Szustak, the Rev. Piotr Pawlukiewicz and Archbishop Grzegorz Ryś.

8

Hermeneutyka słowa Bożego w liturgii

88%

Dyk S.

Studia Pastoralne

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2011

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vol. 7

148-165

EN

Bible and liturgy as sacred texts are basic, although not the only ones, sources of homilies. These sources should be analysed as closely related with one another. Homily, mystagogic in its nature and function, is preaching the mystery of Christ revealed in the Holy Scripture and celebrated in the liturgy. For in „here and now” of the liturgy redemptive events revealed in the Bible are being actualised. To a considerable extent the Bible was written for liturgical purposes. Therefore liturgy is the major exegetic place of the Holy Scripture. A preacher interpreting holy texts should be aware of this mutual intertwining of the Bible and liturgy. Liturgical hermeneutics of the Word of God takes into consideration both a sense and functions of biblical texts within liturgy. To achieve this aim the content of the Bible is compared to the meaning of other biblical texts, euchological texts as well as the meaning of signs and liturgical symbols. The Word of God in liturgy, however, is interpreted above all in the light of the mystery of Christ celebrated in the cult. The redemptive mystery itself receives, on the other hand, deeper light and understanding from the proclaimed Word of God. Hermeneutical technique analyses as well the way biblical texts are distributed within a liturgical year. Attention is drawn on this occasion to the rules of interpretation of the Word of God in liturgy, which are as follows: chrystocentrism, dynamics of acts of the Holy Spirit, ecclesiality, particular needs of listeners.

9

Osoba i zadania homilisty według wskazań Verbum Domini i Evangelii Gaudium

88%

Soroburski I. R.

Studia Pastoralne

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2017

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vol. 13

221-236

EN

Proclaiming the word of God is one of the fundamental tasks of the Church in preaching the salvific message of the Christ. It is the ministry which is effectuated in the Church community and at the command of the Church. The ministry of preaching the word of God includes: conferences, sermons, catecheses and homily. In this ministry the homily, which is contained in the strictly defined frames and which is included in the liturgical space, occupies a special place. According to the preaching of the Magisterium of the Church included in theological massage and documents of the Church this task is entrusted only to the ordained ministers: deacons, presbyters and bishops. The discussed exhortations remind the homilists about their special duties arising from the office that was entrusted to them. These duties start not only from intellectual but also from the spiritual formation. While preparing the homily the homilist must take into account a number of aspects of preaching the homily. First the homilist himself must become a disciple listening attentively to his Master in order to deliver His words considering the whole teaching of the Church, on behalf of which he speaks. In the last years the whole Church, taking into consideration the difficulties it has perceived as well as more and more frequent weakness of the homily, attended to this problem by convening, at the wish of the Pope, the Ordinary General Assembly of the Synod of Bishops. The results of the synodal proceedings were post-synodal apostolic exhortations of Pope Benedict the XVI and Pope Francis, which describe the place and the role of the word of God in the life and mission of the Church. The exhortations discussed in this dissertation are Verbum Domini and Evangelii gaudium. These documents once again remind the teaching of the Church concerning the place of the homily in liturgical space and point out the measures that should be taken into consideration by the homilists (those who preach the word of God in the liturgy) in creation of the homiletic unit. All undertaken activities shall take into account updating the word of God, which brings understanding of the biblical message to the listeners and helps them to integrate it into their everyday Christian life, bringing them closer to God. The effective sign of working of the word of God is not only its influence on the congregation, but, firstly, on the homilist himself. The effectiveness of preaching of the word of God depends not so much on the skill of the homilist, as on the testimony of his unification with the word of God.

10

Argumentacja ex auctoritate w uzasadnianiu twierdzeń w tekstach homilii

88%

Klementowicz M.

Poznańskie Studia Polonistyczne. Seria Językoznawcza

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2021

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vol. 28

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issue 1

219-230

EN

Each public speech (including the homily) should be associated with showing the right which serves as the basis for accepting the presented statements. This is one of the fundamental features of the correct construction of a statement. The theological content of a homily can be presented on the basis of the classical form of argumentum ex auctoritate. As an inductive structure, this argument may promote specific ways of organising the whole speech. Firstly, in the rhetorical inventio structure, it allows the author to control the semantic coherence of the text. Secondly, in the structure of dispositio, the authority can make for an interesting use of rhetorical narrative in homily text. Thirdly, argumentum ex auctoritate can be used to build the ethos of the preacher. Thanks to the above proposals, it is possible to influence the processuality of the text, which may determine the recognition and assimilation of the different key elements, both of which are crucial for preaching.

11

Zasada analogii w homiliach kierowanych do odbiorcy dziecięcego

88%

Sieradzka-Mruk A.

Stylistyka

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2012

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vol. 21

335-346

EN

The article presents the principle o f analogy in contemporary Polish Catholic homilies addressed to children. Searching for an analogy between a liturgical text and human life is a very important element o f a homily as a variant o f a sermon, especially a homily to children, because the main aim of this type o f sermon is discovering what a sacred text (the Bibie) says to contemporary man. The article is based on over sixty homilies for childrenrecorded in Cracow Catholic churches in the years 1994-2005. For comparison a similai number o f homilies for adults were used. In the paper different morę or less conventional ways o f reference to human life are discussed. It appears that preachers very often use cognitive schemata, for example so called scripts and scenes, to facilitate understanding. At the level of language these schemata may be a basis of multiword expressions that have aconstant function in a given text type and that occur repeatedly in the same situations. These collocations may be characteristic o f a given functional style (register o f language) and o f a given speech genre and a sub-genre, in this case for a homily for children as a speech sub-genre. Searching for analogy seems to fulfill two main functions in homilies: explanation and tic, especiall) in respect to ethical problems, presented on the example of linguistic images o f good and bad deeds, images that are fixed in repeated collocations. It is appropriate to ask why ethical problems in homilies for children are discussed in a schematic and stereotypical way. It may result ffom the genre features of the homily, in which a sacred text is input, or may result ffom an over simplified image o f the child’s world, which preachers have. To explain this problem it would be useful to analyze the language of other types o f sermons and the language o f religious oducation. actualization (reference to the contemporary listener’s situation). Regarding explanation there is a great creativity in the authors o f sermons, whereas actualization is very schematic, especiall) in respect to ethical problems, presented on the example o f linguistic images o f good and bad deeds, images that are fixed in repeated collocations. It is appropriate to ask why ethical problems in homilies for children are discussed in a schematic and stereotypical way. It may result ffom the genre features of the homily, in which a sacred text is input, or may result ffom an over simplified image o f the child’s world, which preachers have. To explain this problem it would be useful to analyze the language of other types o f sermons and the language o f religious oducation.

12

The Rhetorical Structure of John Chrysostom's Seventh Homily on Philippians in Relation to the Kenosis Hymn

88%

Latawiec Z.

Classica Cracoviensia

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2017

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issue 20

55-70

EN

The purpose of this study is a description the rhetorical structure of John Chrysostom s seventh homily on Philippians in relation to the kenosis hymn. The analysis aims to identify and characterize individual structures within the homily. This is done with a view to highlighting the delibrate usage of rhetorical argument as an instrument for biblical text analysis in the construction of Chrysostom s sermon. The study includes two sections. The first one is a theoretical introduction to St. John s style, followed by investigation into the origin of the homily. The subject matter of Chrysostom s work is also discussed. The second part of the article is a thorough description of the structure of John s text. The chapter is a detailed and systematic analysis of elements showcasing the author s rhetorical skills.

13

O STRUKTURACH POLSKIEGO PRZEPOWIADANIA PODCZAS EUCHARYSTII. PRZESZŁOŚĆ – TERAŹNIEJSZOŚĆ – PRZYSZŁOŚĆ

88%

Szałanda T.

Studia Ełckie

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2016

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vol. 18

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issue 3

295 - 306

EN

The article entitled The Structures of Polish Preaching during the Eucha-rist. Past – Present – Future provides only an outline of the issues raised. Its focus is on the major models of preaching during the Holy Mass. From “the past” (the time before the Second Vatican Council), the struc-ture of a sermon has been recalled. From “the present” (the post-conciliar peri-od), the three-level existential-dialogical model (the so-called Polish model) and their three expanded variants have been reported: Fr Mieczysław Brzozowskiʼs, Fr Zbigniew Adamekʼs and Fr Jan Twardyʼs. As the model of “the future”, a structure of the authorʼs own design is proposed. Like those mentioned above, it is based on the existential-dialogical model. Its novelty lies in the proposal that the subject and the aim of the homily should become elements of its structure. In the post-conciliar model of preach-ing during the Eucharist, these are no longer spoken of in the homily itself as they used to be before the Second Vatican Council. Specifying the subject and aim of the homily has become a “technical activity”, which means they are “non-delivered” elements. I therefore propose that their place in the homily structure should be with the structure and thus connected with the structure. What is more important, however, is the conception of structure “proper”, which the author has based not on hodie – “today” (as Fr J. Twardy) but on hic et nunc – “here and now”. It is the structure proper that reflects the actual char-acter of a homily, in which Christʼs salvific intervention takes place not “to-day” but “at this moment” – “here and now”.

14

Emotional Communities in Ælfric’s Maccabees

88%

Olesiejko J.

Anglica. An International Journal of English Studies

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2018

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issue 27/1

5-20

XX

The present article studies Ælfric of Eynsham’s homily based on the biblical books of Maccabees. It uses Barbara H. Rosenwein’s concept of an “emotional community” to elucidate Ælfric’s treatment of anger and violence in the process of adapting the biblical source in his Old English homily. His presentation and characterisation of characters draws upon the hagiographic technique of polarisation. He makes vivid contrast between fury-driven persecutors and the just Hebrew, whose conduct is a commendable example of self-master over emotion. The argument of the article is that Ælfric handles his representation of anger and violence to enhance the figurative, tropolotical exposition of the homily.

15

Kryteria i sposoby wykorzystania humoru w przepowiadaniu

87%

Sławiński H.

Ruch Biblijny i Liturgiczny

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2017

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vol. 70

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issue 4

EN

Humor is a positive element of human life that should be consciously nurtured and developed. It can also be used in the preaching of the Word of God, as long as it meets the relevant criteria. These are: subordination to the theme of the homily or sermon, compliance with the correct interpretation of Scripture, freshness, relevance, respect showed to the audience, and limited use. Humor can be used in preaching in different ways: in the very address to the recipients or in the parenetic, hortatory, persuasive part of the homily or sermon. Thus we can preach with humor as long as doing so is suitable for the transmission of the word of God.

PL

Humor jest pozytywnym elementem ludzkiego życia, który warto pielęgnować i rozwijać. Jest dla niego miejsce także w przepowiadaniu słowa Bożego, o ile spełnia on odpowiednie kryteria. Są nimi: podporządkowanie tematowi homilii czy kazania, zgodność z właściwą interpretacją Pisma Świętego, świeżość, stosowność, uszanowanie audytorium i oszczędne stosowanie. Humor może być wykorzystany w przepowiadaniu na różne sposoby: już w samym zwrocie do adresatów czy w końcowej parenezie homilii bądź kazania. Można więc przepowiadać z humorem, o ile jest on odpowiedni do przekazu słowa Bożego.

16

Rәtu‘a Haymanot, „Kazanie o Chrzcie Chrystusa” z rękopisu EMML 7028, f. 6v–20r a postrzeganie islamu w Etiopskim Kościele Ortodoksyjnym

75%

Krawczuk M.

Przegląd Orientalistyczny

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2019

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issue 1 (269)

37-47

EN

The hitherto unpublished and unresearched Homily on Christ’s Baptism (EMML 7028, f. 6v-20r, dated 1397/8) contains, apart from the predictable Christian theological content, some remarks on Islam. They serve a mostly rhetorical purpose, equating a Christian“heresy” condemned by the author with the religion of the Muslims. These passages, when analysed in detail, reveal some knowledge of Muslim customs and religion such as the lack of Christ’s divinity and the name of the Prophet. This shows that the élite circles of the Ethiopian Church had some familiarity with Islam and that the study of unpublished Ethiopic manuscripts can shed some new light on this phenomenon.

17

Recepcja nauczania Jana Pawła II o zbawczym sensie cierpienia w kaznodziejstwie polskim

75%

Bałabuch A.

Studia Pastoralne

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2011

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vol. 7

93-99

EN

According to teaching of John Paul II looking at a reality of suffering in the perspective of a redemptive work of Jesus Christ is a vital moment which points at an essential correctness in presenting a sense of suffering. This is why it is around this view on the mystery of suffering a merit-related assessment of Polish preaching on the subject should be concentrated. Redemptive events are the basis for understanding a value of suffering which often touch human existence in a painful way. Thought of John Paul II is harmonious with homilies which try to explain the sense of suffering in the light of the mystery of redemption. A very positive element on preaching is showing a reality of suffering in the light of Christ’s victory that was won in resurrection. Among negative tendencies visible in the analysed homilies one should mention the fact that some preachers, looking for a sense of suffering in the light of faith, refer to the light that comes from the redemptive events only in a limited way, or show the value and meaning of the cross without their link to a soteriology. A serious weakness of many homilies is underlying the mystery of passion of Christ without its natural connection to the mystery of His resurrection. A certain group of authors cannot see a relation between the truth of a redemptive suffering and the truth of a primeval love of God for men.

18

Troska Kościoła o poprawę jakości homilii: od synodu o Eucharystii i „Sacramentum Caritatis” do synodu o słowie Bożym i „Verbum Domini”

75%

Sławiński H.

Colloquia Theologica Ottoniana

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2012

|

issue 1

37-62

EN

The church is realized in a constantly changing environment. He tries to update their teaching to suit the needs of the people, which caters. Frequently the issue is not about radical changes in teaching, but with a distribution of accents. Noteworthy is also the fact that the teaching persisted in the documents of the Holy See has its history in the theological debates and in speeches by participants in synods convened by the pope. This article is discussed in terms of diachronic concern about the quality of homilies of the Church and the latest trends in approach to homilies disclosed in the period from the Synod on the Eucharist and the aftermath of the Exhortation Sacramentum Caritatis to the synod on the word of God and his fruit in a Post Synodal Exhortation Verbum Domini. First shown reservations representatives of the Church in the quality of homilies, and then proposing ways to improve the quality reported by the participants in these synods, with special attention to the proposals of Pope Benedict XVI made in his Pastoral exhortations. One of the suggestions is to improve the substantive content of the homily by the closer union of systematic teaching of the Church contained in the Catechism of the Catholic Church. It shall be done in such a way as not to undermine the nature of the liturgical homily. Therefore, any proposals to discuss theological issues expected to take in the homilies must respect the specific periods of the liturgical year. Structured content of the catechism is to be regarded not as a substitute, but as a corollary of the Mass lectionary. Directory assistance is to be homiletic, the development of which the Pope has recommended its colleagues. Another called for improving the quality of the homily is their Christocentrism. An important requirement is also of concern for participants in the liturgy and their everyday lives: the homily should help students to overcome the separation between their religious faith and their lives. Substantial assistance to the implementation of these demands can provide reliable formation heralds the homily.

19

The Secret of God’s Holiness and Human Holiness in the Writings of Philaret Drozdov

75%

Mazuś M.

Slavia Orientalis

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2020

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vol. LXIX

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issue 2

20

Polskie homilie Jana Pawła II – rekonesans badawczy

75%

Zagórska K.

Poznańskie Studia Polonistyczne. Seria Językoznawcza

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2011

|

vol. 18

|

issue 1

57-72

PL

The article presents an overview of the Polish subject literature on the language of the homilies and speeches delivered by John Paul II. The second part of the article includes a discussion on the author’s own research study on the subject that takes into account the Pope’s use of one, autosemantic part of speech, the verb. The source material for the analysis has been excerpted from the homilies delivered by John Paul II in Polish during the Pope’s eight pilgrimages to his homeland. It includes homiletic texts from the years 1979, 1983, 1987, 1991, 1995, 1997, 1999 and 2002, i.e. from within the time bracket of 24 years. In 67 homilies, the Pope uttered 110,036 lexemes, which as a result of the analysis produced 1,787 verbal lexical units. The number of verbal lexeme formations amounts to 14,900. On average, one unit includes 225.75 verbal lexeme formations, whereas the average percentage share of verbal lexeme formations in the material under scrutiny is 13.54%.

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