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The article addresses the legal issues related to the sermon which is preached during the liturgy that is celebrated after the Second Vatican Council according to the 1962 books of the Roman Rite. The rubrics of these books did not include the sermon as an integral part of the liturgy, and therefore its delivery was often catechistic and non-homiletic in nature. Therefore, a research problem emerges regarding the necessity to take into account the current disciplinary norms concerning the homily, which is nowadays treated as a sacramental act of worship. The analyses lead to the conclusion that the sermon in the liturgy according to the pre-conciliar books remains an unintegral part of the celebration. However, the connection between the preached word and the celebrated liturgy should now be taken into account. When preaching a sermon within the liturgy in question, the disciplinary norms of the current Code of Canon Law should be observed. However, the integrity (shape) of the rites contained in the 1962 books should also be preserved. [ABSTRACT FROM AUTHOR]

The homily, which the Second Vatican Council assigned a special role among various forms of preaching the Word of God, is an important task for those, who are entrusted with pastoral care. The faithful eagerly listen to homilies, but at the same time, they often complain that their level is too low and expect homilies on the good level. Yet, the solution to the problem lies in good preparation of the homily. Also, preachers must be convinced that the time allocated for this is one of their most important pastoral duties. We have evidence of how the last popes, Benedict XVI and Francis, prepared their homilies. Working on a sermon is a creative process that goes through the following phases: research and collection of materials, incubation, illumination, and verification. The fruit of reflection and prayer is a homily characterized by Christocentrism, a positive message from which a moral call arises; it contains the teaching of the Church, actualizes the word of God, introduces the celebrated liturgy, and is single-thematic. Hence, in the pastors’ belief in the important role of the sermon and its reliable preparation, there is an opportunity to improve the quality of the homily.

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Prominent as both a religious and legal figure, the writings of archbishop Wulfstan (d. 1023) can elude easy categorization. They are, moreover, indebted to both Latin rhetorical and Old English vernacular traditions. Drawing together studies of Wulfstan's surrounding cultural atmosphere and critical evaluations of Wulfstan's personal style, this article first assesses the complexity of Wulfstan's multilingual situation and presents the case that his specific texts are best approached and understood in terms of reconciliation between his different influences. I next develop notions about medieval bilingual sermon writing more broadly and specifically examine Wulfstan's series of Latin and vernacular homilies addressing the rite of baptism as a case study of individual multilingual writing practice: Sermo Sancti Augustini de Baptismo non Iterando, Incipit de Baptismo, Dominica IIIIa vel Quando Volueris, and Sermo de Baptismate. Beyond a consideration of source material and analogy with modern language practices, I analyze noteworthy instances of cross-linguistic pragmatic awareness and emblematic language use (code-switching, transplantation). This assessment produces a characterization of Wulfstan's engagement with multilingualism as part of his creative process and as a literary device, ultimately arguing that the overall pattern corresponds with other notable features of his writing style, such as prominent repetition and explanatory clarification. [ABSTRACT FROM AUTHOR]

The first Church was formed during the Pentecostal speech of the apostles. The first forms of evangelization were narratives of personal experiences with Jesus. With the formation of structures in the Church, the role of authority in official proclamation in worship also developed. We will try to show how a communal sharing of God's word is necessary for a communal participation in Christ's sacrifice on the way to synodality. Pope Francis encourages everyone to bear witness to Christ. We would follow the words that Pope Francis wrote in The Joy of the Gospel: “We are not asked to be flawless, but to keep growing and wanting to grow as we advance along the path of the Gospel; our arms must never grow slack.” The fear of losing touch with the sources of Revelation and from the diversity of faith experiences must not stop us from seeking a word that would, as at the first Pentecost, inspire people to live the gospel. The primary responsibility for more believers to participate in the sacrifice of the Word in our liturgy lies with those who can speak today. We will point out guidelines on how to educate for greater participation and open the possibility for institutional change through the homily as we know it today. We will also point out some good practices that reflect the possibility of education for the testimony of all believers needed for a synodal Church.

Copyright of Human Review is the property of Eagora Science and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The sermon preached by The Rt. Rev. Frank T. Griswold, twenty-fifth Presiding Bishop, at the Eucharist service for The Rev. Mark A. McIntosh, PhD. [ABSTRACT FROM AUTHOR]

Gregory of Nazianzus and John Chrysostom were recognized by posterity as the greatest preachers of the Church in the East. The purpose of the present article is to show that they differed in the way of preparing the texts of public speeches, which implies the need for a separate approach to their output. Both Fathers wrote at a time when rhetoric was used more for entertainment than for the transmission of knowledge, and sophists, known for their oratory proficiency, were considered corrupt and depraved. Over the course of one generation, this led the Church to reject the rhetorical workshop in favor of a genre that is more accessible in terms of form and language - the homily. [ABSTRACT FROM AUTHOR]

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Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This review analyzes the first academic publication of the works written by Metropolitan Daniel (1522–1539). He was the head of Russian Church in the years when the Moscow principality was being transformed into the Moscow kingdom, which claimed its proper place in the providential history. The hierarch is well known to literary critics as the initiator of wide-scale book enterprises that proclaimed the symbolic dignity of Moscow in its new function of the “Third Rome.” Daniel’s own writings, concentrated in four large units, had little chance to attract attention because they neglected the problems relevant for his time. An exemplary publication of Daniel’s writings prepared by L.I. Zhurova as well as the text history of his writings makes it possible to revise the traditional estimation of this part in Daniel’s books heritage. The reviewer draws attention to the structural innovations made by Daniel who enriched Russian literature with new genres and new forms. As it turns out, the allegedly dull works of the Metropolitan are closely related to his work as an ideologist of the Russian state.

The article discusses the category of symmetry. As a linguistic category, it is mainly studied in the context of ‘linguistic politeness.’ In textual studies, symmetry defines the shape of an utterance. In the process of communication, symmetry helps prevent differences between the subjects regarding their professional status, different social position or knowledge levels. The sociological studies (survey data from ca. 1 400 participants) show the urgent need to apply symmetry in homiletics as a response to various shortcomings of the process of exchanging thoughts during liturgy. Symmetry in sermons should be achieved in a twofold manner: 1. by maintaining the dialogical structure of the sermon; 2. by precisely defining the questio of the homily.

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Archbishop of Esztergom and Cardinal Alexander Rudnay (1760 - 1831) achieved a successful church career not only thanks to his theological erudition, language and diplomatic skills, synodal as well as philanthropic activities, but also through his sermons. The English translation and analysis of his first sermon conceived in four languages (Latin, German, Slovak, Hungarian) and published in 1833 in an edition of his 82 sermons collected from 1778 to 1805 under the title „Kázne prihodné..." points to the development of Rudnay's personality, vision and faith or the multi-ethnic character of modern Hungary. The central theme of the sermon was the miraculous act of Jesus Christ, when the hungry people who followed him for three days were fed by the multiplication of the seven loaves of bread. The text does not lack references to the Book of Exodus, the Book of the Prophet Isaiah, the Book of the Prophet Jeremiah, the Book of Psalms, the Gospel of Mark, the Gospel of Matthew and the Letters of St. Paul. Choice of the central theme, examples and arguments used, adherence to scholastic principles, emotional colouring, realization of own individual, warning against materialism and the importance of spiritual values, and the challenge not to sin again must have had a sophisticated and systematic effect on the recipient at the time and testify to Rudnay's conscientiousness and dexterity already at a young age. [ABSTRACT FROM AUTHOR]

Pope Francis cares about the quality of homilies. He confirmed this in the exhortation Evangelii gaudium, in which he presented twenty-four points on the homily. Several of them contain recommendations about the manner of preaching. Strong content is not enough for a good homily; the presentation must be appropriate. Ancient and Christian rhetoric as well as modern communication theory all deal with the quality of discourse. The Pope reiterated the importance of the preacher to speak properly, use appropriate language, speak simply and clearly, be mindful of the vocal aspect of their speech, to use appropriate gestures and not to speak for too long.

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The paper focuses on the Greek New Testament catenae and the ways Constantine of Preslav utilised them as the main sources for his Uchitel’noe evangelie (‘Didactic Gospel’). In the second half of the 19th century, it was convincingly demonstrated that for the largest part of his homilies in the Uchitel’noe evangelie Constantine of Preslav had extensively borrowed material from the Greek New Testament catenae. In most of the cases the translated texts from Greek into Slavonic remained unaltered and, thus, formed the exegetical core of the homilies. Nevertheless, in order to present a more expressive homiletic text, Constantine of Preslav added some salutations, rethorical questions, and exhortations addressed to his audience to the introductory and concluding parts of his homilies. In addition to that, the some of the homilies contain extensive catechetical sections, e.g., the one on the significance of the Eucharist (homily fifty-one), as well as prayer texts, e.g. the short opening prayer in the third homily, which are deemed to be originally composed by Constantine of Preslav himself. [ABSTRACT FROM AUTHOR]

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.

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 children recorded 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 a constant 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.

The proclamation of the Gospel is the essence and mission of the Church. It is implemented, inter alia, through a homily. It is one of the most important and responsible activities. The article refers to the most important indications regarding prophoristics in the documents of the Church and an example of contemporary preaching. The interpretation of the pericope of the healing of Simon’s mother-inlaw (Mk 1:29–31) by Fr. Adam Szustak has shown a certain dissonance between the message of the source text and the words of the preacher. The over-interpretation of the text was reflected in several places and led to a distortion or even adulteration of the biblical message. The article deals with the still open problem of actualization of Sacred Scripture and responsible proclamation of God’s word. [ABSTRACT FROM AUTHOR]

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The Catholic Church, from the period leading up to Vatican II, has shown a renewed interest in the Sacred Scripture and made sincere and concerted efforts to promote reflections on it, its study, and dissemination. The Church also laboured to recover the place and role of the Sacred Scripture in her liturgy and life. It is, therefore, no surprise that Vatican II devoted a whole document, Dei Verbum, exclusively to the Word of God and stressed the significance of preaching as a means of sharing the Word of God, describing it as the primary function of priests as collaborators with the bishops. Pope Benedict XVI's Verbum Domini and Pope Francis' Aperuit Illis, amidst other papal documents on the Word of God, are all geared towards sustaining this enthusiasm. Besides, the Pontifical Biblical Commission, founded by Pope Leo XIII in 1902, is doing a lot of work on the study of the Sacred Scripture. Inasmuch as these efforts have reawakened the Catholic clergy and the lay faithful to appreciate sufficiently the great treasures in the word of God, it seems not to have affected in commensurate measure the quality of homilies from the pulpit, especially in Nigeria. This paper, examines the significant place and role of homily in spreading the Word of God. It also discusses ways by which priests could ensure adequate preparation and delivery of effective homilies that are not only theologically driven but also contextually so, in order that the Word of God becomes challenging to the faithful, be able to touch their hearts, and move them to conversion and true witness to the faith. [ABSTRACT FROM AUTHOR]

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Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The subject itself, namely the desire to sketch the portrait of the prophet Elijah from the comparative perspective of two Fathers of the Church with Syrian origins (Saints Ephraim and Romanos the Melodist), is a new one for Romanian patristic literature. The novelty of this study lies in the fact that it puts in a process of comparison two works that at first sight give the sensation of "pieces" from a Byzantine hagiographic puzzle. But these "pieces", although they have as a common element the surname of "homily", are differentiated mainly by the perspective that each author has towards his audience. What the present study aims at are two intertwining perspectives, namely: a detailed analysis of the two homilies by rendering the main elements, following at the end a moral picture of the prophet Elijah, and an indication of the similarities and differences between the two hymnographers. [ABSTRACT FROM AUTHOR]

Of the approximately 190 homilies of St. Peter Chrysologus, two sermons [CXI-CXII] stand out, being dedicated to explaining the problematic question of the original sin, as it is presented in St. Paul's Epistle to the Romans. Although they are not meant to explain in detail the problem of original sin, as Augustine does, the two homilies reveal specific aspects of the Church of Ravenna to relate to this doctrine. [ABSTRACT FROM AUTHOR]

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of the study is to analyse the text of the homily spoken by the bishop of Nitra, Monsignor Viliam Judák, at Sts. Cyril and Methodius pilgrimage on 5 July 2020 in Nitra, and to identify the elements which directly follow the line of Cyrillo- Methodian preaching tradition in its form and content. The preaching tradition of the saints is based on two aspects: the act of preaching per se (traditio activa) and the content of preaching (traditio passiva). The detailed exploration of the bishop’s homily is grounded in the clearly defined “Cyrillo-Methodian” criteria which preaching should have according to the contemporary documents of the Magisterium. The first part of the study presents the analysis of the relevant part of Pope Francis’ exhortation Evangelii gaudium (2013) which relates to the homily, as well as the analysis of the written work by Sts. Cyril and Methodius which can be considered both in the narrow and wider sense as the Cyrillo-Methodian legacy of preaching. The analysis shows that most criteria used in contemporary preaching of new evangelization are present in the work of the Slavic missionaries especially as structural features: relatedness to liturgy, comprehensibility and clarity, expressiveness, rootedness in the culture of recipients and in Biblical culture, kerygmatic trinitarianism and focus on salvation in Christ. In the second part of the study, the application of the specified criteria on the homily of Monsignor Judák from 5 July 2020 confirms that the homily is in terms of its formal features characterized by Cyrillo-Methodian comprehensibility, and in the features of the content it is characterized by Cyrillo-Methodian advocacy of moral principles, and above all by existential rootedness of Christians in the New Testament, especially in its moral doctrine which promotes an active and responsible attitude of believers and supports the common good of the nation, in its temporal as well as in the eternal dimension. [ABSTRACT FROM AUTHOR]

The article analyzes Origen’s understanding of Scripture. The first part analyzes the conditions and assumptions for understanding Scripture in Origen’s thought. St. Paul and his interpretation of the Old Testament play a major role. It also points to the personal life of a believer (spirituality, conversion), which is also one of the basic conditions for a more complete interpretation of Scripture. The second part of the article reflects on Origen’s treatment of the Old Testament, especially in the context of the heresy of gnosis. The third part presents Origen as an exegete and a preacher. Origen’s exegesis was always motivated and directed at the proclamation of God’s word in the liturgy. The advantages of such exegesis and the limitations of purely scientific, academic exegesis are also discussed, as well as his, to the Church still current, reflections on some properties and dangers of the preacher.

The article is devoted to the review of history of homiletics as a science in the Kyiv theological tradition. On the basis of the analysis of the first domestic work on the theory of the sermon, made by Yoanykyi Haliatovskyi, process of influence of the Catholic baroque sermon on original homiletics in Kyiv in 17th century is shown. The article also analyzes homiletic views of an archbishop Theofan Prokopovych, who sought to reform the domestic church sermon, depriving it of the extremes of Baroque literature. The author discusses contribution of professors Yakiv Amfiteatrov and archpriest Nazariі Favorov to homiletics as a science in Kyiv Theological Academy in 19th century. Special attention is paid to the analysis of the Professor Vasyl Pevnytskyi’s views who criticized the traditional approaches in Orthodox homiletics. In particular, Professor Pevnytskyi rejected the view on homiletics as a purely practical discipline, designed to provide students with knowledge about the preparation and delivery of the sermon. He believed that homiletics should not teach the method of preparing a sermon, but morally educate preachers. Pevnytskyi offered to rename homiletics to “spiritual literature” and introduced a historical method in its teaching. The course of “spiritual literature” had to show students how the living word influenced people and changed the world. Consequently, homiletics should turn into an analytical history of spiritual literature. The poetics shares the opinion of a number of Protestant theologists that success of the sermon does not depend on the perfection of its external form, but on how deeply a preacher captures the truth. He attributed the decisive feature of the preaching word not to abstract rules of drafting and preaching, but to a special inner inspiration (“animation”) of the preacher. Similar opinions were observed, in particular, in Protestant thinkers such as Philip Jacob Schpener, Franz Theremin, and Friedrich Schleiermacher. Prof. Pevnytskyi tried to creatively rethink their ideas. An alternative to scholasticism he saw in the holy tradition. It was on the foundation of patrician homiletic heritage that Pevnytskyi aimed to build a new course in homiletics.

This article examines the development of the anonymous Old English homily for Martinmas throughout the ninth and tenth centuries. In particular, the work focuses on how the homily was reshaped during its transmission to conform to the differing thematic approaches that individual Anglo-Saxon scribes took while "copying" the text. After situating the context of the Sulpician Martiniana in early England, the author explores the thematic patterns evident in the anonymous Old English homily's selective translation of Sulpicius's Vita S. Martini and Epistulae. It is demonstrated that the later Anglo-Saxon copier's removal of the diving waterfowl episode is explicable as consistent with his thematic retelling of Martin's life, which excludes the saint's exorcist activities. In addition to offering an explanation for the episode's omission, the article argues that modern editors should treat the extant versions of the Martinmas-homily as two distinct textual traditions. [ABSTRACT FROM AUTHOR]

The homily is an act of communication that consists of three elements: the preacher, the listener, and the homily. The purpose of homilies is to update the message of salvation and encourage the faithful to live the gospel. The homily as communication should take place in a peaceful environment. If this is not the case, preaching and listening may result in suffering. The paper mentions several reasons why this happens. The preacher may suffer from a new cultural and religious circumstance, authority issues, impaired spirituality, personal difficulties, loss of enthusiasm and fear or excessive stage fright. For listeners, the torment of listening may be caused by unfulfilled expectations, a bad relationship with the preacher, or homilies that lack simplicity, are full of abstract sentences, are long or unprepared.

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. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The research is centered on the analysis of the emotional and evaluative lexicon, its functioning in homilies by St. John Chrysostom, the greatest Saint of Christian East and the whole Church. The paper highlights approaches to the study of the preaching style in Slovak linguistics. The terms 'sermon' and 'homily' as the main genres of religious communication and their place in preaching practice are analyzed. The subject of our research is emotionally colored lexicon, reflecting the individual world and its representation in the homily as well as the category of evaluation in Russian linguistics and its implementation in the text. The methodology of the analysis of the evaluation and emotionality in the homily text is presented. In St. John Chrysostom's homilies there are negative and positive emotional codes of the language. It is shown that verbs with negative evaluation often express the semantics of intensity. The emotional words in the Christian communication obtain a different connotation as compared to their use in secular communication. The methodological basis of the research is the integrative approach of text linguistics, functional stylistics, linguopragmatics, philosophical hermeneutics, Orthodox and Catholic theology. We proceed from the works of eminent scholars of the Slovak and Czech Republics, Poland, Russia and other countries, such as Josef Mlatsek, Josef Mistryk, Frantisek Rushchak, Maria Voitak, Olga Aleksandrovna Prokhvatilova, Elena Mikhailovna Volf, Mikhail Mikhailovich Bakhtin, Olivier Clement, and others.

This article compares three Slavonic versions of one and the same theological composition translated from the Greek: the commentaries by Nicetas of Heraclea, the prominent Byzantine exegete of the eleventh century, on the collection of sixteen homilies by Gregory the Theologian. The Slavonic text of the commentaries is known in three versions. Version (1) is abridged and the oldest of the three. It is considered an Old Russian translation and has entered the „Second Slavonic Edition“ of Gregory the Theologian’s collection of sixteen homilies. Version (2) is an extended version, produced by South Slavic writers in the fourteenth century, which appeared in the „Third South Slavonic Edition“ of Gregory’s collection. Version (3) is included in the „Third East Slavonic Edition.“ Its first half, related to Homilies 1–8, is almost identical to the corresponding part of version (2), while its second half (homilies 9–16) contains original Russian commentaries based on the old abridged translation, i.e. version (1), although the content has been considerably altered and expanded. All examples used to compare the three Slavonic versions are taken from Nicetas’ commentaries on one homily dedicated to Gregory of Nyssa. The article significantly corrects our traditional understanding of Gregory the Theologian’s Slavonic reception by proposing, for example, that version (2) is independent from version (1). The author draws his conclusions not only from comparing the texts themselves, but from analyzing the different functions assigned to each version, which, in the final analysis determined the textual discrepancies among them. [ABSTRACT FROM AUTHOR]

Croatian Glagolitic manuscripts represent a very important source not only for the study of translation literature. Many of the Croatian Glagolitic texts constituting the translation literature are based on Greek originals and their roots are thus undoubtedly linked to the Great Moravian literature. A vocabulary of the Croatian Glagolitic texts contains some lexemes, which are classified as archaisms in terms of the classical Old Church Slavonic. These archaisms include, among others, greecisms; among them also the lexeme ijerějь ('priest'). This greecism is surprisingly also a part of the Croatian Glagolitic translations according to the Latin original. In addition to the Croatian Glagolitic translations of Bible verses from the Latin, the lexeme ijerejь / ijerějь is along with its derivatives also documented in Croatian Glagolitic translations of Jan Hus Interpretation of the Ten Commandments and in the translation of the Jan Hus text in his homily for the 13th Sunday after Pentecost. Since these are two types of translations with the incidence of the greecism ijerejь / ijerějь -- the translation of the biblical text from Latin and the translation of the Old Czech text into the Old Croatian -, whose origins are rather distant both in terms of time and space, it must be assumed that this greecism was not only a part of the idiolect of one translator. Probably it had formed a part of the vocabulary of Croatian Glagolitic monks since the earliest times, perhaps since as early as the period before St. Cyril and Methodius. [ABSTRACT FROM AUTHOR]

Following the statement of the Second Vatican Council on homily as a constituent part of liturgy (see Sacrosanctum concilium, no. 52), the article analyses the issue of homiletic preaching. The aim is to determine the liturgical place and nature of homily so that preaching might be formed by celebration. To prepare and celebrate homily as a liturgical act necessarily involves the question of how to reach life through liturgy. In the wider cultural frame of postmodernity, homiletic preaching and liturgical celebration are not by themselves understandable. When facing homiletic preaching and liturgical celebration, the contemporary human being often does not understand that kind of discourse, because he/she does not experience it. Experience should, therefore, be the starting point of the new integration of homily into liturgy and liturgy into life. In that sense, the article thematises the state and perspectives of homiletic preaching in terms of its liturgical nature and anthropological articulacy within the frame of cultural environment of our contemporaneity. By taking into consideration that preaching is not simply transmission of contents of faith, but an act of faith in the bosom of a sacramental celebration, this article will attempt to offer notes for mistagogical preaching by following Paul's idea of mutuality of faith and word (2 Cor 4:13): to speak in images, homily as a liturgical act, homily as a process of transformation, homily as an act of faith. [ABSTRACT FROM AUTHOR]

Copyright of Vox Patrum is the property of Wydzial Teologii KUL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this text is the study of the funerals carried on in Mallorca in the occasion of the Louis XIV of France's death. For that reason, it will be contextualized the relations between the island and France during the Roi Soleil's reign, it will be describing the actions conducts in Mallorca in memory of the Philip V's grandfather and it will be analysed the funerary discourse read in Mallorca's cathedral in December of 1715. [ABSTRACT FROM AUTHOR]

Copyright of Seminare Learned Investigations / Seminare. Poszukiwania naukowe is the property of Francis de Sales Scientific Society / Towarzystwo Naukowe Franciszka Salezego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

There are questions whose answer is yourself. One of them would be this: "What is faith?" ... I thought to put myself this question indirectly, turning to Saint Gregory Palamas. However, starting from the distinction itself, that he makes in one of his homilies between the ways in which we should think about faith, I have tried to see top what extent what we call "faith" implies what we call "reflection" (in the sense of "meditation"); that is the way in which our reason participates in the act of faith. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)