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1

THE HOMILY MESSAGE IN THE ORDINARY TIME DURING THE CYCLE B LITURGICAL YEAR (Oredzie homilijne w okresie zwyklym w ciagu roku cyklu B)

100%
Dyk S.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
|
2010
|
vol. 57
17-39
EN
One of the reasons of a lesser efficiency of preaching in homilies is the fact that every Sunday the homily is preached as if it were independent and not connected with the previous and the following ones. However, it should be possible to end a homily, at least from time to time, with a remark that the homily will be continued, which would really serve emphasizing the sense of continuity and identity of the congregation. The preacher is supposed to discover the way, in which the given Gospel has been passed on by the Lectionary, and what the spirit, the style of the given Evangelist is. The listeners should be introduced into this Gospel, the Gospel should be referred to, the connection between subsequent pericopes should be shown, for example by reminding the message conveyed in the preceding Sundays. In the Lectionary the Gospel according to St Mark has been divided into six parts that are discussed in detail in the present paper. They constitute the following sections: Jesus' baptism and the first events (the Lord's Baptism, Sundays II and III); signs of God's kingdom and the first disputes (Sundays IV to IX); revelation of God's closeness and the division provoked by the revelation (Sundays X to XIV); the mission and the bread of life (Sundays XV-XXIII); Peter's confession and the requirements to follow Jesus through the cross of love and service (Sundays XXIV-XXX); Jesus' revelation in Jerusalem, the final confrontation and the eschatological speech (Sundays XXXI-XXXIII). Such are the main stages of the development of Mark's message that should be followed by the preacher, so that his preaching could take the faithful through the itinerary of faith contained in the Ordinary Time during the Cycle B Liturgical Year.
2

Colores verbi et spes. Uwagi o retorycznym aspekcie kazań abpa Józefa Michalika

100%
Ostafiński W.
Polonia Sacra
|
2011
|
issue 29(73)
267-275
EN
According to the general opinion in Poland, hearing a good sermon seems practically a miracle. Arguing with the above view, this article presents a volume of sermons entitled: With Christ in the liturgical year, which appeared in October 2011. Archbishop Jozef Michalik is the author of thought provoking and clever texts that can be found there. The article discusses the preaching characteristics of this Metropolitan Bishop of Przemysl. What have been highlighted here are: the wealth of homiletic materials, openness of the sermons to the ills of a contemporary social life in Poland and Europe, the inclusion of listeners in the course of argument, reasoning and argumentation, an exemplary of sermons and a variety of rhetorical figures used in them.
3
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Liturgické texty adventu

75%
Kopecek P.
Studia theologica
|
2004
|
vol. 6
|
issue 4
59-68
EN
The Church's year begins on the first Sunday of Advent, a season consisting of four Sundays. It has now lost its former spurious character of being penitential, but it is still a period of preparation. We look forward to the celebration of Christ's first coming and think also about Christ's second coming at the end of time. 'It is thus a season of joyful and spiritual expectation' - 'tempus devotae ac iucundae exspectationis' ('Normae universales de anno liturgico et de calendario', in Calendarium Romanum, (Civitas Vaticana): Typis polyglottis Vaticanis, 1969, n. 39). The weekdays from 17-24 December are more directly oriented to preparation for the Nativity, and the second Advent preface is said.
4

THE POSTCONCILIAR REFORM OF THE ROMAN CALENDAR. CHOSEN EDITORIAL MATTERS (Posoborowa reforma kalendarza rzymskiego wybrane kwestie redakcyjne)

75%
Konecki K.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
|
2009
|
vol. 56
193-205
EN
The Second Vatican Council in the Constitution of the Liturgy shall proceed with the reform of the liturgical year, which means the prior calendar reform. In 1969, before the publication of the new Breviary and Missal, pope Paul VI promulgated the General Roman Calendar, reformed pursuant to the decrees of Vatican II. For this study group, which was assigned the task of revising it, was placed at the beginning of all the technical organization of the 'Consilium' with number marked 'one'. The program guidelines for the revision of the Calendar is delivered in Chapter V of the Constitution, which talks about some criteria that have guided the work of the revision of the calendar. Time for the new Roman Calendar highlights more vivid the paschal mystery of Christ. Sanctorale was organized according to the following criteria: the change of dates, the universality of the Church and thus in his holiness and the elimination of the feasts of devotion.
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