Wyniki wyszukiwania - Biblioteka Nauki

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ЭЛЕМЕНТЫ ПРОПОВЕДИ В ТВОРЧЕСТВЕ ЖАКА ПРЕВЕРА

100%

Кулагина О.

Conversatoria Litteraria

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2020

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tom 14

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nr XIV

151-160

PL

Despite the fact that Jacques Prévert’s ideas were explicitly anti-clerical, in his work there are some elements of preaching, since we interpret the sermon in a wide, not narrowly religious sense of the word. The author preaches the joy of life and a human attitude toward other (weaker) living creatures, which people traditionally consider as inferior. In this paper we will consider some elements of preaching in Prévert’s poems and we will identify the main linguistic means of its transmission in the texts under analysis.

2

Kerygmat w ujęciu papieża Franciszka. Refleksje dogmatyczno-pastoralne

100%

Zborowski M.

Teologia w Polsce

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2019

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tom 13

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nr 2

261-280

EN

Kerygma is a message containing the fundamental truths of faith and realizing the grace of salvation and the change that gives birth to real faith as well as the newness of life in Christ. This message resounds in the Church from the very beginning, because already on the day of Pentecost: “Then Peter stood up with the Eleven, raised his voice and addressed the crowd: […] you put Jesus of Nazareth to death by nailing him to the cross. But God raised him from the dead, freeing him from the agony of death” (Acts 2,14.23–24). Over time, the good news of Jesus Christ from the kerygma seed grew into teaching, dogmatic rulings and theology, and the Church became the depositary, guardian and teacher of this truth. However, he did not cease to be a keryx and returns to the first message at particular periodes of history. Also, today’s successor of saint Peter proclaims the truth: “He is alive!” Pope Francis, returning to the proclamation of the kerygma, also makes a dogmatic and pastoral reflection on his essence. By preaching – he brings God closer to man, and by teaching about the first message – he introduces the kerygma to theologians and priests.

3

Posługa słowa w epoce mediów

100%

Siwek G.

Studia Pastoralne

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2011

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tom 7

292-309

EN

The author of the article deals with the issue of a relation of the Church’s ministry of the Word and abruptly developing mass media. His starting point is a positive impact of media on preaching, especially with respect to immense widening of the scope of its influence. The author encourages readers to use mass media in a broadly understood evangelisation. On the other hand he draws readers’ attention to a potential negative impact of mass media on preaching. Influence of mass media may reduce an awareness of divine dimension of preaching, contribute to vanishing of theological understanding of functions of preachers of the Word, adjusting the preached truth to media standards, domination of a picture over a word. Also, the author recognises a need of enhancing traditional aims of preaching by new ones, such as developing reflection skills, showing a difference between a real and virtual world, warning against ethical relativism, defying consumerism, increasing awareness of other people’s needs.

4

The Word Is Always Current: Systemizing a Homily in the Christocentric Key. Review Article for the Publication We Proclaim the Lord Jesus Christ. The Contents of Preaching

100%

Klementowicz M.

Roczniki Teologiczne

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2018

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tom 65

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nr 8: Liturgika - English Online Version

35-43

EN

The correct actualization of the Word of God in a Christocentric way is still a necessary matter that aims to properly explain different elements of the kerygma to recipients. The concept of proper actualization has been systematized in We Proclaim the Lord Jesus Christ. The Contents of Preaching. The reviewed publication consists of 13 articles, in which the kerygmatic, existential, didactic and moral aspects of preaching have been presented. The listed items are a compendium for correctly revealing the mystery of Jesus in the ministry of proclaiming the Word of God.

5

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.

6

Przepowiadanie w ponowoczesności

88%

Wiszowaty E.

Studia Pastoralne

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2013

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tom 9

178-190

EN

Postmodernity, also known as postmodern or late modern of clarity, it seems the key word in the description of modern culture and civilization. Stricter characterized for the consumer aspiration, the pursuit of materialistic values, hedonism, questioning the truth and the consequent relativism mean that preaching has it become an extremely difficult and demanding. The submitted paper the author raises the question whether this unfavorable context, the voice from the pulpit of the church has any chance of reaching the listener. Returns the first attention to the need for greater inclusion in the preaching of the situation in which the modern student living word of God, then outlines the genesis, the main assumptions of postmodernism and their consequences for the life of faith. In summary, attempts to formulate certain indications-tion concerning both the content and style of preaching in the simplifica-changed context.

7

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.

8

Spreading the Word: Oral Transmission of the Bogomil Teachings, its Symbolism, and Biblical Exegesis

88%

Radovanović B.

Studia Ceranea

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2021

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tom 11

387-403

EN

The oral biblical exegesis and oral transmission, or the unwritten tradition, represent pillars in the circulation of texts and ideas since the very dawn of Christianity, both in orthodox and heterodox circles. Namely, this vast topic encompasses the concepts related to the concepts of the written sources and the spoken word, and their interrelation, and, furthermore, to the symbolism of the ear, Logos, and secret teachings (arcana). The role and impact of the oral transmission will be examined on the example of the Bogomils, and this paper will re-assess the importance and function of the oral transmission of the Bogomil doctrine. Therefore, the Biblical exegesis will also be analyzed in that key, and the question of the Bogomil preachers will be addressed. More broadly, the oral transmission of the Bogomil teachings can be observed as one of the modi operandi that the Bogomils resorted to in the aim of propagating their ideas, as well as possibly their interpretative manner to approach the Scriptural material and parables.

9

“Bodies can be compelled; minds must be turned, since they cannot be compelled”: Preaching as an “Introduction” to Law in the Ecclesiastes of Erasmus of Rotterdam

88%

Nowakowski D.

Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica

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2021

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nr 38

101-113

EN

The recent studies on the relations between humanism or humanists and jurisprudence convince that Reneaissance, especially in XVIth century, when the national states began to raise, belonged to the periods of increased interest in the issue of law. Although Erasmus was not a layer, nor he introduced in any of his works a complete theory of law, he maintained close relations with many leading theoreticians of the law and jurists (Alciati, Budé, Cantiuncula, Zasius) and sometimes spoke in the legal discussions of his age. Among hist most important works concerning the matter of law were: Institutio principis Christiani, Ratio seu Methodus verae theologiae, Christiani matrimonii institutio, De interdicto esu carnium and Ecclesiastes. In the paper I’m going to concentrate on this latter work, in which Erasmus discusses the significance of preaching, preacher and widely understood Christian rhetoric. In the Ecclesiastes Erasmus touches the law subject with the special emphasis on historical character of law and relations between the divine law, the law of Christ and the law of Nature. After a short discussion about his understaning of law I will concentrate on the essential differentiation between the letter of law and the spirit of law, and I will point at proposed by Erasmus ways of introduction of law into human life. Erasmus, on the one hand, escaped a rigidity and abstraction of law and, on the other, he neutralised an aspect of the coercion of law. In his solution Erasmus appreciated the political dimension of preaching and acknowledged preacher as a more important guide of the people, than ruler. I’m going to interpret the Erasmian concept of preaching as an rhetorical mean of introduction of law in analogical way to “introduction” proposed by Plato in his Nomoi.

10

Przesłanie moralne w pasterskim przepowiadaniu Jerzego Ablewicza Biskupa Tarnowskiego (1962–1990)

88%

Kluz M.

Studia Pastoralne

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2016

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tom 12

161-181

EN

Proper human development demands a clear moral orientation in life and definition of purpose and of the meaning of human existence. Unfortunately, the phenomena that can be observed in the area of contemporary moral attitudes and actions, seem to confirm the ethical disorientation and mental confusion of man. The boundary between good and evil and between truth and falsehood is blurred. The fundamental moral values are eroding. These occurrences also could have been observed in times in which Jerzy Ablewicz, the Shepherd of the Church of Tarnów, lived and worked. The Bishop in his pastoral ministry tried to present to the faithful a clear and convincing image of life that is truly Christian. A moral message contained in his teaching responded to the most recent challenges of the contemporary time. As a zealous pastor, responsible for the formation and strengthening of the moral life, he gave specific instructions on what should be done to improve the lives of Christians.

11

Homo supermercatus poważnym wyzwaniem moralnym dla kaznodziejstwa

88%

Drożdż A.

Studia Pastoralne

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2011

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tom 7

131-147

EN

Human is „moral being” regardless of conditions and the times in which he lives. It results from the fact, that human is a person, it means that he is spiritual-corporeal being, someone who is rational and independen. Despite the fact that the man is exposed to McDonaldization, subjected to numerous crises, it should be noted that he is still religious being and occurred processes did not deprive him of religious sense. Human is still sensitive to religious questions, even though he looks very often for answer outside Christianity, which is old – fashioned in media. It is essential challenge not only for preaching but also for whole Christian formation. A long time ago, Maurice Blondel said, that: „the times are the same like people are”. As it is known people are either moral good or moral bad. Tertium non datur. This also applies to human morality, which today is sometimes labeled as homo supermercatus. An important challenge is consumerist life style of many people, who live most of the time without awareness of development of appropriate hierarchy of values and necessary spiritual needs. These people usually satisfy their material needs without thinking of human dignity and their Christian vocation. Homo consumens – is a person, who is suspended between gift and commodity. Detailed sociological and psychological analysis give us a lot of arguments about the behavior of present – day human. This man seems to have many features, which indicate that, „he desires to have more”, instead of „to be a human more and more”. Today, principle is known: I consume, therefore I am. Strong influence of ethical utilitarianism on daily culture of life was noticed long ago. For example – in the book The New Economic Gospel of Consumption, written by E. Cowdrick in 1927, we can find interesting opinion, that we live in times, when people are forced to regular consume of goods and services. It also impinges on assessment of current homiletic thinking. Author emphasizes, using criteria from ethic of J. Woroniecki, that the human always was and is just jealous, mistrustful, suspicious and first and foremost selfish and very greedy. It causes, that he is a person of many crises, which can be solved effectively by homiletic teaching. Analyzing behavior, attitudes and basic sources of numerous crisis (identity crisis, family crisis, political crisis, educational crisis etc.) of consumerist human, author develop thought of Marciano Vidal, that this person is a man of „lost ethical home”. Under the pulpit and before the alter – we do not have today – saying colloquially – „empty people” and „neuter people”. We have deeply hurt people in their humanity. Moreover we have people with many difficulties in faith. There are difficulties arising from human life experience and civilization’s difficulties. It turns out that only Christianity, with its integrity of salvation, is able to help such people effectively.

12

ECCLESIASTIC LOVE IN EVANGELISATION

88%

Tryk H.

Forum Teologiczne

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2019

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tom 20

127-138

EN

Evangelisation is an important part of the Church’s mission and its aim is to bring man to meet with God the saviour. Preaching the Gospel cannot be reduced to words, but it requires testimony in the form of deeds. Acts of love, for which the best source is the conduct of Jesus, described in the Gospels, are the most credible. The Church not only tries to imitate Jesus, but also to make Him present in the God’s words that it preaches and in the ministry of charity. The truth of His infinite love is the most important truth that it communicates to the faithful. Therefore, evangelisation is always a form of communicating God’s love. The testimony of the faith in Christ, confirmed by acts of love, is extremely convincing and clear. Therefore, evangelisational activities of the Church must always include Christian caritas, i.e. ministration to the needy.

13

HERETYCY NA AMBONIE. KAZNODZIEJSKIE PRZEPOWIADANIE – PRZYCZYNEK DO ROZWOJU INDYWIDUALIZMU RELIGIJNEGO

88%

Klimski W.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2015

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nr 3

87-103

EN

The content of the article describes the problem of religious individualism shaping by the sermons. This is manifested in the fact, that the authors of sermons systematically promote some content with the doctrine of the Catholic Church and other regularly ignore. Preachers making certain choices are building a culture of individualism. This article will present an original model of the communication act, which explains the mechanism of the development of religious individualism. In addition, article presents the results of empirical studies, which argue topicality of the described problem.

14

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.

15

Система жанров религиозного стиля в коммуникативно-прагматическом аспекте

75%

Ицкович Т.

Studia Rossica Posnaniensia

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2019

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tom 44

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nr 2

231-242

RU

The present study is devoted to the systematization of genres of religious style from the point of view of communicative-pragmatic and categorical-textual aspects. The communicative-pragmatic approach is based on the components of the communication situation. The categorical-textual approach is based on the analysis of the essential features of the text. These approaches open the possibility of analyzing the text material “beyond” the language. This is important in the context of bilingualism of religious communication. Communicatively-pragmatic approach allows us to reveal the genre-forming features of Russian religious texts and their Church Slavonic counterparts.

16

The Symbolic Role of Poverty in the Franciscan Preaching of the Saxon Era

75%

Wolański F.

Roczniki Humanistyczne

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2018

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tom 66

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nr 2: Historia - Selected Papers in English

43-56

EN

The Polish version of the article was published in Roczniki Humanistyczne vol. 61, issue 2 (2013). The article presents selected aspects of the functioning of the concept of poverty in the narrative of Old Polish Franciscan preaching of the Saxon era. The relationship between the context formed by Old Polish culture and the role of the idea of poverty in the Franciscan movement is presented. The author attempts to present the adaptation of the topica, drawing on the broadly conceived Christian tradition, to the realities of the Polish Republic. To do so, an analysis of the discourse of various types of sermons is presented. The object of the analysis is Sunday and holiday preaching. The article, though, focuses on funeral sermons, which apparently has great significance for the Sarmatian culture. The concluding section highlights the extreme importance of the issue of poverty as one of those cultural symbols that defined the place and meaning of caritas in Old Polish culture. It was also necessary to form various aspects of the social sensitivity of those times.

17

Kultura lokalna jako kontekst przepowiadania globalnego orędzia

75%

Sławiński H.

Roczniki Teologiczne

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2019

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tom 66

|

nr 12: Homiletyka

95-106

PL

Głoszenie słowa Bożego dokonuje się zawsze w określonym kontekście kulturowym. Kultura zaś jest systemem znaczeń wyrażanych w symbolach. Jest ona dziełem człowieka, który jako istota symboliczna tworzy i interpretuje symbole. Człowiek jest też istotą społeczną, wraz z innymi tworzy społeczność lokalną. W niej przeżywa swoją codzienność, na którą składają się także nabożeństwa religijne i słuchanie słowa Bożego. Jednym ze współczłonków społeczności lokalnej jest kaznodzieja – duszpasterz. Aby jak najlepiej dostosować Dobrą Nowinę do swych słuchaczy powinien poznawać ich kulturę. Pomocą w tym przedsięwzięciu służą kaznodziei takie teksty kulturowe, jak: lokalne opowiadania; materiały archiwalne; dane demograficzne; architektura i sztuka wizualna; rytuały; wydarzenia i aktywności typowe dla wspólnoty; a także rozmowy z osobami uznawanymi za autorytety. Analiza i interpretacja tych tekstów kulturowych może pomóc kaznodziei w inkulturacji Ewangelii.

EN

The proclamation of God's word always takes place in a specific cultural context. Culture is a system of meanings expressed in symbols. It is the work of a man who, as a symbolic being, creates and interprets symbols. Man is also a social being, together with others he creates a local community. In it, he experiences his everyday life, which also includes religious services and listening to the word of God. One of the members of the local community is a preacher − a priest. In order to best adapt the Good News to the listeners, he should learn about their culture. The preachers are helped by such cultural texts as: local stories; archival materials; demographic data; architecture and visual art; rituals; events and activities typical of the community; as well as conversations with people considered to be authorities. Analyzing and interpreting these cultural texts can help the preacher to inculturate the Gospel.

18

Słuchanie – niezbędny komponent ewangelizacji

75%

Sławiński H.

Sympozjum

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2019

|

nr 1(36)

83-97

PL

Artykuł podejmuje problem znaczenia słuchania jako istotnego komponentu ewangelizacji. Nie wystarczy bowiem mówić o kościelnym przepowiadaniu z perspektywy przekazu Ewangelii i z podkreśleniem roli jej głosicieli. Niezbędna jest także refleksja nad słuchaniem i przyjęciem słowa Bożego jako niezbędnym dopełnieniem procesu ewangelizacji. W związku z tym najpierw na podstawie Evangelii nuntiandi Pawła VI opisana została sama ewangelizacja. Następnie omówiona została konieczność słuchania Boga i ludzi przez głosiciela Ewangelii. Mocno wyartykułowana została przy tym prawda o wyjątkowości słowa Bożego i prymacie Boga w ludzkim życiu oraz przepowiadaniu. Potem, przez nawiązanie do myśli Umberto Eco i Pawła VI, proces ewangelizacji został przedstawiony jako dzieło otwarte, które jest interpretowane przez adresata. To on dopełnia dzieła ewangelizacji, kiedy Ewangelię przyjmuje i podporządkowuje jej swoje życie. Zakończeniem refleksji jest wskazanie, za św. Augustynem, na Maryję jako wzór słuchaczki słowa Bożego i ewangelizatorki.

EN

The article discusses the problem of the importance of listening as an essential component of evangelization. It is not enough to talk about preaching realized by the Church from the perspective of the Gospel’s delivery with the only emphasize on the role of its preachers. It is also necessary to reflect on listening to and accepting the word of God as a necessary complement to the process of evangelization. Therefore, at the beginning the evangelization itself was described on the basis of Evangelii nuntiandi by Paul VI. Next, the need to listen to God and to people by the preacher of the Gospel was discussed. On this occasion the truth about the uniqueness of God’s word and the primacy of God in human life and preaching was clearly articulated. Then, referring to the thoughts of Umberto Eco and Paul VI, the process of evangelization was presented as an open work, which is interpreted by the addressee. It is the auditor of the Gospel, who completes the works of evangelization when he or she accepts the Gospel and subordinates it to his or her life. The final reflection is dedicated to the indication of Mary from Nazareth as the model of the hearer of the word of God and of the evangelizer.

19

"Der waren Catholischen Kirch Gliedmaß sind wir gern: aber nicht der jetzigen Römischen" : Matthias Hoë von Hoënegg a jeho kazatelská tvorba v Praze v letech 1611-1613

75%

Kubalová A.

Folia historica Bohemica

|

2018

|

tom 33

|

nr 1

189-215

EN

The study deals with the preaching works of the Lutheran preacher Matthias Hoë von Hoënegg (1580-1645) during his stay in Prague in the period from 1611 to 1613. At that time, Hoë was a representative of the German Lutheran community, who was engaged in educational activities and in the construction of the St. Salvator Church in the Old Town (Prague). When analyzing the sermons, attention is paid to argumentation strategies and to ways Hoë used in order to cope with different doctrine of other denominations in the context of confessional plurality in Prague in the period after the Battle of White Mountain. The research of Hoë’s preaching activities points to the confirmation of the rightness of the Lutheran Confession and to the ways he defined himself against the differences of other confessions, namely against the Roman Catholic Church.

20

Głoszenie słowa Bożego z wykorzystaniem form teatralnych

75%

Kalbarczyk A.

Polonia Sacra

|

2018

|

tom 22

|

nr 2(51)

5-18

PL

W kościelnej posłudze słowa ważne miejsce zajmuje teatr, który już dawno na trwałe wpisał się w przestrzeń wiary, tworząc własne formy, określane mianem teatru religijnego, sakralnego, chrześcijańskiego czy liturgicznego. Szczególnie dzisiaj, w naszej „wizualnej” rzeczywistości, powszechnie docenia się jego ewangelizacyjną funkcję, wskazując przede wszystkim na jego obrazowy język. Ludzie zawsze potrzebowali słowa ożywionego obrazem, świadczy o tym niezwykle barwny język Pisma Świętego. Słowo i obraz, które są w teatrze nośnikami treści, aktywizują słuchacza-widza, pobudzają do wysiłku intelektualnego, osobistego zaangażowania, refleksji nad słowem Bożym i jego rolą w życiu człowieka, uczą słuchać i pomagają usłyszeć głos Boga, ale też i drugiego człowieka. Stąd teatr jako medium prawdy ewangelijnej może być narzędziem doskonalenia człowieka, przekonuje go o prymacie wartości duchowych, uwrażliwia na prawdę, uczy obiektywności, kreatywności, odpowiedzialności za słowo, odróżniania prawdy od fałszu i dobra od zła. O ile posługiwanie się formami teatralnymi w głoszeniu słowa Bożego poza liturgią nie budzi żadnych istotnych zastrzeżeń, o tyle wprowadzanie ich w przestrzeń liturgiczną rodzi pytania, a nawet kontrowersje. Dlatego posiłkowanie się nimi w ramach liturgicznego przepowiadania wymaga przestrzegania przepisów liturgicznych i sformułowania jasnych zasad ich stosowania. Nade wszystko zaś trzeba pamiętać, że liturgia nie jest teatrem, lecz spotkaniem Boga z Jego ludem.

EN

Theatre has played an important role in the preaching of the Church since the time it entered into the space of faith a long time ago, creating its own forms called the religious, sacral, catholic or liturgical theatre. Especially today, in the times of visual reality, the evangelical function of theatre has been widely appreciated, mainly due to the language of images it utilizes. There has always been high demand for words animated by images and the Holy Scriptures provide readers with them in abundance. Word and image, as content carriers, activate the listener/ spectator, encourage him/ her to take an intellectual effort, engage personally, reflect on God’s words and their impact on an individual’s everyday life, teaching listening and helping hear not only the voice of God, but also of another human being. Hence, theatre as a medium of the evangelical truth can be an instrument used to improve an individual, rendering him/ her convinced about the primacy of spiritual values, sensitizing him/ her toward the truth, teaching maintaining objectivity, taking responsibility for the word and differentiating between true/false and right/wrong. Whereas resorting to the theatrical forms in preaching the Good News beyond the liturgy raises no objections, implementing them into it directly is considered questionable and even controversial. For this reason, whenever elements of theatre are utilized in liturgical celebrations, the liturgical norms have to be observed precisely so that to avoid any abuses, and primarily one has to remember that the Eucharist is not a theatre, but God’s meeting with His people.