Roczniki Liturgiczno-Homiletyczne

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/13049

Roczniki Liturgiczno-Homiletyczne były kontynuacją wydawanego od 1998 r. zeszytu 8 „Roczników Teologicznych”, poświęconego liturgii. Czasopismo zostało wydane samodzielnie w roku 2009 jako „Roczniki Liturgiczne”, w latach 2010-2013 ukazywało się pod tytułem „Roczniki Liturgiczno-Homiletyczne”, gdyż wydawane było przez Instytut Liturgiki i Homiletyki KUL. Obecnie ponownie stanowi część „Roczników Teologicznych” – zeszyt 8: Liturgika i zeszyt 12: Homiletyka.

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    Orędzie homilijne w okresie zwykłym w ciągu roku cyklu B
    Dyk, Stanisław (Towarzystwo Naukowe KUL, 2010)
    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.
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    Podstawowe aspekty homilii w Mszach z udziałem dzieci
    Dyk, Stanisław (Towarzystwo Naukowe KUL, 2011)
    Owing to the homily children are to be brought not only to understanding the Biblical readings they hear, but also to responding to God’s Word by actual attitudes they take in their lives. In the content of the homily the preacher should first of all refer to sacred texts and the children’s life experience. He also must not forget about what decides about the identity of the homily as the homily, that is about its mystagogical function. Hence the goal of the homily in the Holy Mass, in which children participate, is actualization of God’s Word, aiming at helping the children to understand their own lives, at provoking the children’s attitudes responding to God’s Word they heard, and at inviting the children to follow Christ and to recognize the Lord who is present and who is active in the Eucharist. The basic types of homilies for children are: narrative homily, dialog homily and visualizing homily. The form of the homily should be adjusted to the children’s minds. Also the sacred character of liturgy whose integral part is the homily remains an important determinant.
  • Miniatura
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    Wielkopostne itinerarium chrzcielne w przepowiadaniu homilijnym
    Dyk, Stanisław (Towarzystwo Naukowe KUL, 2013)
    Liturgical cycle A for the Lent makes an overt reference to baptism. The Sunday readings in that period are collected and organized in such a way as to gradually introduce the participants of the liturgy into the understanding and constant redefinition of the whole variety of aspects and meanings of baptism. The liturgical celebrations of the subsequent Sundays allow the faithful to re-experience and renew their comprehension of various aspects of the baptismal rite. The aim of homiletic preaching in this period is to help the faithful to deepen their understanding of the reality of which they became part through baptism and to make their life comply with the demands of baptismal spirituality. In this way, they will be able to renew their baptismal vows with full awareness and accountability during the celebration of the Easter Vigil.
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    Znaczenie terminu „misterium” w refleksji teologiczno-liturgicznej
    Dyk, Stanisław (Towarzystwo Naukowe KUL, 2009)
    The Christian tradition and Liturgy have combined the term mysterium with the event of Jesus Christ. The very concept of mysterium is fairly often translated into Polish as “tajemnica” (“secret,”) therefore it may be taken to mean as some mysterious knowledge, a fact that in relation to Jesus could denote only His teaching not accessible and understandable to all. With this understanding of the term mysterium in mind, Christianity may easily be reduced to a worldview or moral system. It is therefore important to accurately understand the very concept of mysterium and evolution the word has gone through in the theological and liturgical reflection. The term mysterium, derived from Greek culture, was first borrowed by Christianity in as early as the New Testament it served to explain the plans of God’s will and the salvific works of God made in Jesus Christ. In the theology of Church Fathers this term fairly quickly becomes central, be means of which the Fathers defined the whole phenomenon of God’s salvation in Christ and the Church, especially in its acts of worship. They used it also to mark the greatness of God’s works of salvation and their inscrutable character (cf. Eph 3:8). Contemporary theologians and the magisterium of the Church have assumed this concept to illustrate the salvific work of Christ, His proclamation and actualization in the worship of the Church, in the whole activity of the Church, and in Christians’ daily life. Christ’s mysterium and mysteria are not therefore His mysterious teaching, but a salvific work that call for being accepted in faith. Such remarks are especially important for the preacher whose task is to lead the faithful to participation in the salvific mysteria of Christ actualized in the Liturgy, and in the mystic and existential unity with Him.