Wyniki wyszukiwania - Biblioteka Nauki

1

Celebracja homilii w kontekście celebracji Eucharystii i niedzieli

100%

Kalbarczyk A.

Colloquia Theologica Ottoniana

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2012

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nr 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.

2

Czy w homilii jest miejsce na politykę?

100%

Turowski W.

Studia Ełckie

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2012

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tom 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.

3

Kaznodziejstwo posoborowe: przed czy po odnowie?

100%

Draguła A.

Colloquia Theologica Ottoniana

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2013

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nr 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

4

Znaczenie terapii logopedycznej w kształceniu kaznodziejów

100%

Szewczyk L.

Logopedia Silesiana

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2012

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nr Logopedia Silesiana nr 1

82-89

XX

Importance of speech therapy in preachers’ training

5

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

100%

Myszor W.

Studia Pastoralne

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2011

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tom 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.

6

Chrystocentryzm w teorii i praktyce przepowiadania słowa Bożego

100%

Szewczyk L.

Studia Pastoralne

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2011

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tom 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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tom 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

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

88%

Szałanda T.

Studia Ełckie

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2016

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tom 18

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nr 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”.

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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tom 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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tom 28

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nr 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

Hermeneutyka słowa Bożego w liturgii

88%

Dyk S.

Studia Pastoralne

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2011

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tom 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.

12

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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nr 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.

13

Zasada analogii w homiliach kierowanych do odbiorcy dziecięcego

88%

Sieradzka-Mruk A.

Stylistyka

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2012

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tom 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.

14

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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nr 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.

15

Kryteria i sposoby wykorzystania humoru w przepowiadaniu

87%

Sławiński H.

Ruch Biblijny i Liturgiczny

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2017

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tom 70

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nr 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

Procesualność w tekście homilii

75%

Klementowicz M.

Seminare. Poszukiwania naukowe

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2020

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tom 41

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nr 1

11-20

EN

The purpose of this paper is to explain an important question related to the text theory, which concerns understanding of processuality. In other words, a concept in which the text “is not” but “is becoming one“. According to the etymology of the term, the homily, in textological practice, may concern different elements that will influence its processuality. In the paper, those elements have been divided into two groups. The first part concerns the substantial content of the homily text. The second refers to its structure. Those two elements enable structuring the text of the homily in such a way as to allow the listeners to follow the train of thought presented by the preacher.

PL

Celem artykułu jest wyjaśnienie istotnego zagadnienia teorii tekstu związanego z zagadnieniem procesualności. W innych słowach: koncepcji, gdzie tekst nie „jest”, ale „staje się”. W lingwistyce tekstu homilia może, zgodnie z etymologią terminu, dotyczyć różnych elementów, które mogą wpłynąć na jej procesualność. W opracowaniu te elementy zostały podzielone na dwie grupy. Pierwsza dotyczy zawartości materialnej tekstu homilii. Druga jest związana ze strukturą. Dzięki tym elementom tekst homilii może zostać uporządkowany w sposób, który pozwoli słuchaczom podążać za prezentowanymi myślami mówiącego.

17

Homilia w dokumentach polskich synodów diecezjalnych (2000–2012)

75%

Szewczyk L.

Roczniki Teologiczne

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2016

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tom 63

|

nr 12: Homiletyka

103-117

EN

The purpose of this paper is to analyse documents of ten Polish diocesan synods that took place between 2000–2012. The paper analyses a question of importance of diocesan synods for the work of preaching the Word of God. The issues discussed are importance of a synod in life of a local Church, statements of diocesan synods on the role of preaching the Word of God, an attempt to specify a role of a homily as well as content and formal elements of homiletic preaching. From analysis of diocesan documents one concludes that in defining the essence of a homily they draw from the teaching of the universal Church. The documents show that the content of preaching should be Christocentric and touch upon the most vital existential problems of listeners. Majority of the analysed documents encourages preachers of homilies to adjust the needs and capacities of listeners. A significant gap is lack of reference to preaching the Word of God in specific dioceses.

PL

Celem niniejszego opracowania jest analiza dokumentów dziesięciu polskich synodów diecezjalnych z lat 2000-2012. Opracowanie omawia zagadnienie znaczenia synodów diecezjalnych dla dzieła głoszenia słowa Bożego. Kolejno omówione są kwestie związane ze znaczeniem synodu w życiu Kościoła lokalnego, wypowiedzi synodów diecezjalnych na temat roli przepowiadania słowa Bożego, próba określenia istoty homilii, a także elementów treściowych i formalnych przepowiadania homilijnego. Z analizy dokumentów synodalnych wynika, że w określaniu istoty homilii czerpią z nauczania Kościoła powszechnego. Dokumenty wskazują, iż treść przepowiadania powinna być chrystocentryczna i poruszać najistotniejsze problemy egzystencjalne słuchaczy. Większość analizowanych dokumentów zachęca głosicieli homilii do dostosowania elementów formalnych wypowiedzi do potrzeb i możliwości słuchaczy. Istotną luką jest brak odwołania do badań empirycznych dotyczących stanu przepowiadania słowa Bożego na terenie poszczególnych diecezji.

18

Sprawozdanie z konferencji popularno-naukowej Idźcie i głoście, Kraków, 9 listopada 2017 roku

75%

Poleszak L.

Sympozjum

|

2017

|

nr 2(33)

281-286

19

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

75%

Mazuś M.

Slavia Orientalis

|

2020

|

tom LXIX

|

nr 2

20

Polskojęzyczne publikacje homilii w serwisie YouTube jako XXI-wieczne zbiory homiletyczne

75%

Wajs P.

Liturgia Sacra. Liturgia - Musica - Ars

|

2016

|

tom 22

|

nr 48

483-497

PL

Naturalną formą przekazu wiary jest nauczanie oralne. Szczególną jego formą są kazania i homilie. Na przestrzeni wieków zostało opublikowanych wiele materiałów homiletycznych, zawierających zapis tego rodzaju nauczania. Najnowszą formą publikacji homilii jest portal YouTube. Wyniki wyszukiwania słowa „homilia” w polskiej wersji YouTube odsyłają do około 253 000 materiałów, natomiast zapytanie o „kazanie” wskazuje 53 000 wyników. W związku z kilkuset tysiącami publikacji mogącymi służyć za materiał badawczy dla homiletyki autor stawia pytanie: Czy filmiki z sieci mogą pełnić rolę współczesnych homiliarzy? Przykłady zbiorów kazań, znajdujących się na YouTube i omówionych w artykule, wskazują, że można je traktować jako nowoczesną formę homiliarzy. Szczególnie dotyczy to homilii zamieszczonych przez instytucje kościelne. Formalną różnicą pomiędzy zbiorem kazań wydanym w postaci książki a uzyskanym za pomocą dostępu do sieci jest nośnik. Warto podkreślić, że publikacja w formie audiowizualnej posiada cechy homilii utracone w druku, a istotne dla przekazu oralnego. Autor wskazuje, że publikacje treści w serwisie YouTube mają również swoje słabe strony. Mimo tego wnioskuje, że nie należy bać się tych swoistych homiliarzy.

EN

Natural form of transmission of the faith is the oral teaching. The sermons and homilies are its special form. Over the centuries, many materials have been published as homiletic. The recent form of homilies publication is YouTube. The search results for the word “homily” refers to about 253 000 materials, while the querry about “sermon” indicates 53 000 results on the Polish version of YouTube. In this study the author tries to answer the question: can the internet moveis be considerated as the contemporary homiliriums? The study, based on some examples, gives the answer: yes. The formal difference between the set sermon pub- lished as a book and obtained by On-line access is the a data carrier. It is worth to underline that the publication in audio-visual form has more important characteristics of a spoken homily than its printed version. Of course the On-line resources of the homilies have not only van- tages, but we shouldn’t fear to use them.