Roczniki Liturgiczno-Homiletyczne, 2011, T. 2 (58)

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    Waga pierwszego zdania, czyli jak zaczynać kazanie
    Ostafiński, Witold (Towarzystwo Naukowe KUL, 2011)
    Contemporary preaching practice stresses the importance of very well prepared introduction, which structures the sermon, making it clear and transparent. It also facilitates communication between the speaker – the preacher, and the recipients – the listeners. The purpose of this article is to attempt a critical look at the introductions of contemporary sermons in the light of guidelines, which for this important part of the text were outlined by philosophers of ancient rhetoric and preaching. Deliberation presented in this article is the result of much discussion regarding the practical realization of the principles of composition of the introduction. Material submitted for analysis of preaching style comes from “The Radio Sermons of the Holy Cross Church in Warsaw” collections. The intention of this article’s author is to inspire preachers to reflect on the construction process of the introduction in their unique sermons and homilies. An ingenious preacher’s main responsibility is to surprise his listeners, to waken their interest, to free them from everyday routine from the beginning, so that in the end, they will be inspired to reach for supernatural reality and be led to God.
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    Msza Święta w życiu chrześcijańskim w nauczaniu Kościoła od Soboru Trydenckiego do Jana Pawła II
    Migut, Bogusław (Towarzystwo Naukowe KUL, 2011)
    Analysis of the Church’s documents shows a continuity of the Church’s teaching, and at the same time its development. The constant element of the Church’s teaching from the Council of Trent on the issue of the aim of celebrating the Eucharist has been pointing to the sacramental actualization of Christ’s only sacrifice for the lives of the faithful, who include their spiritual offerings into this actualization. Owing to this the Holy Mass is both Christ’s and the Church’s sacrifice. The Eucharist is fulfilled in heavenly liturgy. Since Pius XII’s encyclical Mediator Dei the Church has been putting more stress to the Eucharist’s ecclesiogenic aim. This teaching reaches its peak in John Paul II’s encyclical Ecclesia de Eucharistia. Since Pius XII’s encyclical the Church’s ever greater care has been seen for the participation of the faithful in the Eucharist.
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    Celebracja Mszy Świętej w wierności lex orandi Kościoła
    Matwiejuk, Kazimierz (Towarzystwo Naukowe KUL, 2011)
    Liturgy is a continuation of Christ’s salutary work. The Resurrected One actualizes it in the Church and through the Church. He wants to introduce man, especially through the holy sacraments, into the mystery of His passage through death to resurrection. His salutary presence in liturgical actions happens by the power of the Holy Spirit. The Second Vatican Council’s liturgical renovation has been directed at deepening the whole God’s People’s liturgical awareness of the fact that liturgy is a place and a way of experiencing Christ’s salutary presence. It also includes rites and liturgical books. Liturgical books contain norms that concern administering particular holy sacraments. Liturgical law guards the sacred character of liturgy. It has the obliging force. It does not allow voluntary actions. However, it gives the celebrant the possibility of creating certain elements within the Eucharist celebration. The actions should be taken in the spirit of the content of liturgical texts that are included in the missal.
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    Abraham – ojciec wiary
    Krasowski, Andrzej (Towarzystwo Naukowe KUL, 2011)
    Every vocation is the work of God. It is God who gives the grace and everything one needs to fulfil the vocation. So it was in Abraham’s life. Being called Abraham had to follow his way – the way of faith. All this was given to him that he could learn to look at the events of his life not as a pagan but as God Himself. Allowing the transformation God sends consolation. But He also allows doubts and even sufferings that purify. God acts in certain time continuum and through the definite events. Abraham learns not only to believe in God, but just trust Him. Being put to the test on Moria Mountain he doesn’t hesitate to follow the senseless, from the human point of view, way of life. He has already experienced the great love of God who leads him. Abraham believes God because he has experienced earlier that God gets life out of death! This is the moment when in his deep faith Abraham sees the Resurrection. Being baptized everyone gets vocation to holiness. God also leads us through the way of faith giving us the events we could respond to with the words of Abraham – the words of faith: “God will provide.”
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    Przegląd bibliografii z wybranych zagranicznych czasopism liturgicznych z roku 2010
    Krakowiak, Czesław (Towarzystwo Naukowe KUL, 2011)
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    Homilia prawosławna, jej charakter i oryginalność (na podstawie „Homilii” św. Mikołaja Serbskiego)
    Kosmana, Ignacy (Towarzystwo Naukowe KUL, 2011)
    The Author of this article tries to understand Orthodox homilies and transpose them onto a Catholic ground-frame. It shows the structure and content of the Eastern way of speaking in modern time, which remains unchanging and true to the original Apostolic teachings. The Orthodox homily becomes a continuous reminder of Christian kerygma: presents its spiritual soil, Bible roots and ancient origins. The Catholic Church as a visible element of modern world and culture may become an excellent platform to spread in the world the Christian kerygma through an “Eastern” way of expressing the Gospel. In consequence, it may through the traditional character of Orthodox homilies – biblical, apostolic and kerygmatic – help bring a stop to the tendency of watering down the fundamental and common religious truths of original Christianity. Penetrating deeply into the biblical context and not prone to change, the Orthodox homily seems to be a historically tested and efficient way of proclaiming the Word of God in a world of modern laicism.
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    Dlaczego sakramenty potrzebują wiary?
    Głowacki, Zbigniew Michał (Towarzystwo Naukowe KUL, 2011)
    Salvation given man by God is at the same time liberating him from sin and giving him a possibility to live a divine life. Man gains participation in it in faith and in sacraments. These two realities are connected with each other, which was noticed by the teaching of the Vatican Council II that treated them as two elements of the same salvation process. Defining the relations between them is a significant theological problem, as limiting participation in salvation to the sacrament only results in sacramentalism; and remaining with faith only – in fideism. The connection between faith and sacraments may be seen in their personalistic and historical-salutary character. Both faith and the sacrament involve the entire man, and have Mysterium Christi as their foundation. Their mutual relation is a complementary one. The sacrament needs faith to be fruitful for Christian life, and on the other hand, faith is expressed and consolidated in the sacramental way. The time in the history of the Church, when this relation was emphasized, was in the first centuries of Christianity. In a natural way faith demanded to be expressed in the sacrament, and the sacrament needed prior faith. Return to this proper relation between the sacrament and faith should happen in two ways. The first one is referring faith and the sacrament to God’s Word, which will give it a historical-salutary perspective. The second one is mystagogy that will allow treating the participation of the faithful one in the sacrament as his participation in the Mystery of Christ. Closer ties between the liturgy of sacraments and God’s Word, in connection with sacramental mystagogy may be a way to return to the primeval unity of faith and the sacrament.
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    Homilia jako część liturgii
    Głowa, Władysław (Towarzystwo Naukowe KUL, 2011)
    The aim of the article is to look at the homily in the light of the Conciliar definition of liturgy. The article consists of three parts. In Part One the author presents the homily as doing the duty of Jesus Christ’s priestly office. Part Two of the article is a deliberation on the subject of the homily, which is Christ and the Church; and in Part Three the basis for the truth is shown that the Church is the subject of the whole liturgy, including homily.
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    Liturgical Theology as Point of Synthesis
    Fagerberg, David W. (Towarzystwo Naukowe KUL, 2011)
    Autor wyjaśnia w artykule własne rozumienie relacji: lex credendi i lex orandi. Według Fagerberga lex orandi ustanawia lex credendi. Stwierdza przy tym: „Nie proszę teologów, aby przeszukiwali mszał w celu uzasadnienia nauki o Trójcy przez wyszukanie formuły mszalnej, stosującej trzy imiona – sądzę, że Kościół najpierw został porwany przez wszystkie trzy Osoby Trójcy w naszym kulcie liturgicznym, a następnie wyraził to w formie wyznania wiary. Nie twierdzę, że chrystologia musi być uzasadniona za pomocą badania zawartości modlitw liturgicznych. Mówię, że obecność Chrystusa, podtrzymywana w Jego Mistycznym Ciele jest doświadczona liturgicznie i przez to wyrażona w jej modlitwach i w soborowych wyznaniach wiary. Lex orandi jest źródłem wiary Kościoła. Nie o to chodzi, że my patrzymy na liturgię, lecz raczej patrzymy na świat przez pryzmat liturgii, z pomoc liturgii. Pani Murphy [Kowalska] postrzega materię, czas, cnoty, swojego sąsiada, dawanie jałmużny, politykę, kulturę i wszystko inne na świecie w świetle Góry Tabor”. Powodem zajmowania się teologią liturgiczną w taki sposób jest dla Autora to, aby uwypuklić związek, jaki zachodzi między Kościołem i światem, Chrystusem i życiem, światem nadprzyrodzonym i naturą. Chrystus bowiem nie przyszedł po to, „abyśmy mogli mieć rubryki i mieli je w obfitości. On przyszedł, abyśmy mogli mieć życie wieczne – inny rodzaj życia niż jaki może dać świat”. To [życie] jest dane [nam] liturgicznie. Jest ono celebrowane kultycznie. Boże życie, udzielane człowiekowi, jest przedmiotem teologii liturgicznej. Dzięki temu teologia liturgiczna jest syntezą teologii, celebracji i życia.
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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.
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    Pieśń sakralna czasu Adwentu
    Bratkowski, Tadeusz (Towarzystwo Naukowe KUL, 2011)
    The article is an attempt to view Advent in the aspect of the song that is connected with it and that together with liturgy of this time is given the name of sacred music. The very subject does not constitute a novum, since it has already been discussed, among others by Rev. Prof. Ireneusz Pawlak. However, in the article we find a broader view of the genre of the Advent song, both as far as the verbal and musical content is concerned. This is what Advent is like in its unique atmosphere of expectation, in its exceptional perception of Mary’s role in the history of salvation, and with its great antiphons, now only sung in the Polish language – and the author makes exactly such a division when he discusses the theological contents of the Advent song.
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    Drama w dydaktyce homiletycznej jako nowy sposób wspomagania skutecznego przepowiadania Słowa Bożego
    Turowski, Wojciech (Towarzystwo Naukowe KUL, 2011)
    A homily consists of many components, e.g. the situational context, the relation between the preacher and the listener, the language that is used, the use of symbols and signs as means of expression. Contemporary preachers manage all this very well, structuring good homilies both in their contents and form. However, such preachers are also encountered who look like they have never heard about certain problems belonging to the homiletic technique, or who show a lack of consolidated practical skills. This is why there is a need to point to certain aspects of homiletic didactics. In the article attention is paid to contextuality of the homily, its expressiveness and impressiveness, and the image-symbolic form of preaching; also, the theological aspect of preaching is not omitted. Drama as a didactic attempt to search for solutions that will result in efficient preaching is thoroughly discussed. Drama used for the goals of homiletic didactics opens new horizons of looking at well-known Biblical pericopes, views, evaluations and people’s opinions in a new way. Active participation in drama allows a student of homiletics who takes part in it to experience something exceptional that may be a motive for creative work on a homily and on preparing an interesting catechesis. Drama teaches a homiletics student to work with the listener. Using it in homiletics classes develops the sensibility to different interpretations of the same content made by the participants in the drama, and it shapes the expressiveness and impressiveness of the future preachers of God’s Word. Using this method in classes probably will contribute to educating a good generation of “God’s heralds”.
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    Celebracja Liturgii Godzin w życiu i w posłudze kapłana
    Słotwińska, Helena (Towarzystwo Naukowe KUL, 2011)
    The article is divided into four parts. In Part One the connection between the Liturgy of the Hours and the Eucharist is dealt with. Part Two presents the Liturgy of the Hours as the source and crowning of pastoral work. In Part Three the other reasons inclining the priest to celebrate the Liturgy of the Hours are given. The last part – Part Four is an instruction concerning the salutary fruit resulting from a proper celebration of the Liturgy of the Hours. When writing about the connection between the Liturgy of the Hours and the Eucharist the emphasis is put both on the role of the Liturgy of the Hours in preparing the priest to the celebration of the Eucharist, and on enriching the whole day with Eucharistic values. The value of the Liturgy of the Hours for pastoral activity first of all lies in its being the source of the whole of apostolic work. Apart from this, by celebrating the Liturgy of the Hours the priest consolidates his love for Christ and His Church. However, if he wants to gain from the celebration of the Liturgy of the Hours, to which he is obliged every day, as much fruit as possible, he should celebrate it not only integrally, but also zealously.
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    Charytologia liturgiczna psalmu 118 (117) w uroczystości, święta i wspomnienia świętych pasterzy
    Rutkowski, Andrzej (Towarzystwo Naukowe KUL, 2011)
    Putting Psalm 118 (117) in the Liturgy of the Word on solemnities, feasts and memorials of saint Pastors contributes to transmitting the teaching about grace and to actualizing grace, experiencing it, accepting and implementing its fruit. The concept of liturgical charitology means here charitology in liturgical texts and in the way it is formed, especially in joining the Psalm with the passage 2 Cor 5,14-20 and its subject of service and conciliation thanks to the passion, death and resurrection of Jesus Christ. In this way charitology of Psalm 118 (117) is concerned with three memorials of saint Pastors and monks, and especially when the memorials are elevated to the rank of a solemnity (sollemnitas) or a feast (festum). The solemnities or feasts refer to Saint Clemens Maria Hofbauer – on 15th March, Saint Szymon of Lipnica – on 18th July, and Saint John of Capistrano – on 23rd October. In this form of Liturgy of the Word on these feasts or celebrations grace is revealed first of all in God’s dynamic action. In the service of grace of reconciliation especially the Saints’ activity is inscribed that aims at preaching God’s Word and at the work of salvation, teaching faith and involvement in the development of one’s own religious orders, but also in one’s own conversion or in harmony between towns or countries. In God’s grace of paschal kindness, His faithfulness and glory, the Saints’ experience of help and protection is inscribed, especially in their childhood years, and then the power of their effect on others that is owed to following God’s kindness in their lives. In the grace of joy, victory and light, the Saints’ way is inscribed of searching for their vocation, their fight with themselves, trust in God and service for the defense of faith. In the grace of rejection, building and perseverance, the Saints’ faithfulness is inscribed to the foundations of faith, to unity of the Church, despite adversities, as well as service to the poor, sick and suffering.
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    Obecność liryki w homilii
    Pintal, Leszek (Towarzystwo Naukowe KUL, 2011)
    From various directions voices come about the decreasing effect of the homily on living choices and attitudes of the listeners to these homilies. Pope Benedict XVI in his apostolic adhortation Sacramentum Caritatis on the Eucharist, the source and peak of the Church’s life and mission, reminds: “Given the importance of the word of God, the quality of homilies needs to be improved” (Sacramentum Caritatis 46). New challenges may be met by literature, which is consistent with the indications of the Vatican Council II: “Literature and the arts are also, in their own way, of great importance to the life of the Church” (Pastoral Constitution on the Church in the Modern World Gaudium et Spes 62). The Council Fathers’ words open new horizons and broad possibilities before literature, and especially before lyric poetry in homily preaching.