Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

L`OMELIA NELLA CELEBRAZIONE DEL RITO DELLA RICONCILIAZIONE E PENITENZA
L`omelia costituisce una parte integrale e molto importante del rito della riconciliazione. La fonte del contenuto dell`omelia sono i testi biblici, previsti dal rito. Il predicatore sceglie i testi e li raggruppa in tre seguenti temi: il richiamo alla conversione, per essere conformi a Cristo; il mistero della riconciliazione; il giudizio di Dio sul bene e sul male. Di tali testi biblici soprannominati, si nutre l`omelia, per far comprendere ai fedeli: la misericordia di Dio, la necessita della riconciliazione, il senso e le dimensioni del peccato, il vero significato della penitenza. La principale funzione dell`omelia consiste soprattutto nel sottolineare l`iniziativa che durante il processo penitenziale prende Dio stesso. L`omelia approfondisce nel cuore dei fedeli anche la fiducia, la gratitudine e la coerenza. Essa deve anche mantenere il carattere mistagogico. Ascoltando tale omelia i fedeli potranno sperimentare la riconciliazione che si attualizza nel sacramento, per poter diventare creatura nuova. Per quanto riguarda la forma, l`omelia dev`essere esistenziale, personale e breve.

LO SPIRITO SANTO COME SOGGETTO E CONTENUTO DELLA PREDICAZIONE OMILETICA.
Riassunto
Lo Spirito Santo e il principale soggetto della predicazione cristiana. Tale affermazione riguarda soprattutto l`omelia, la quale – essendo continuazione dela parola biblica e facendo parte viva della liturgia – possiede particorale efficaciasalvifica.Grazieall`azionedelloSpirito Santo l`omelia e parola di Dio e comunica Dio. Si puo dire allora che l'omelia è il luogo della presenza e dell`azione dello Spirito Santo. Si tratta cioe della dimensione trinitaria, scritturistica, liturgica e antropologica della presenza e dell`azione dello Spirito nell`omelia. L’Omelia sta a dire „l’irruzione dello Spirito Santo” sull`omileta e sui partecipanti. Per questo l`omileta deve sempre in modo piu profondo rendersi conto della sua „missione spirituale”. Deve essere aperto ai doni dello Spirito e deve aiutare i partecipanti a diventare piu coscienti del ruolo dello Spirito Santo nella trasmissione della fede – attraverso la parola di Dio. L`omelia e anche una occasione privilegiata per presentare ai fedeli tutta la tematica pneumatologica. Tale catechesi l`omileta la deve realizzare non secondo il modo della teologia speculativa, ma secondo lo spirito della liturgia, cioe nel corso dell'anno liturgico. L`omelia pneumatologica deve avere soprattutto il carattare mistagogico: i fedeli devono approfondire la loro consapevolezza che lo Spirito Santo e una persona, persona divina, con la quale si puo e si deve avere una relazione (una comunione) di fede e di vita. Questa comunione salvificaconloSpirtoSantoifedelilapossonosperimentaredurante la celebrazione liturgica.
Parole chiavi: Buona Novella, contenuto della predicazione, evangelizzazione, omelia, predicazione omiletica, soggetto della predicazione, Spirito Santo,

GOSPEL OF TRUTH (NHC I, 3) – A GNOSTIC HOMILY?
Summary
The Gospel is portraying truths in many decimal places of the spot height of the recited work. There are returns addressed to listeners, in the second person of the plural. Contents gnostic of work: incentives and cautions without gnostic show the mythology to initiation character of the homily.

HOMILY AS DIALOGUE

Person and Tasks of the Preacher as specified in Verbum Domini and Evangelii Gaudium
Summary
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.

THE MINISTRY OF THE WORD AS IT CONCERNS THE SACRAMENT OF PENANCE AND RECONCILIATION
Penitential preaching arises from the Scriptures and Tradition of the Church. The significant development of this form of word ministry took place in the Middle Ages, when preachers often spoke about sins and appealed for conversion, founding grounds of it in eschatology. Nowadays, it is advisable to speak often and more about the sacrament of penance and reconciliation - referring to revelation and anthropology. It is always necessary to remind believers about the essence and fatal effects of sin - either in a homily concerning the sacrament of penance, as well as in a penitential preaching in the whole; in the same way, it is always actual to stress the endless God's mercy, redemptive effects of divine grace - and to appeal to true conversion and compensation for the evil that has been done. There are many occasions for preaching about penance and reconciliation during the liturgical year, especially during Lent and at Easter time. such religious issues come from the Liturgy of the Word for Sundays and feast days and is an essence of liturgy of the Mass. All forms of cyclical ministry (such as various retreats, parish missions, days of meditation, the Paschal Triduum, along with examination of conscience) are also closely connected with the sacrament of penance and reconciliation. It is also obvious that the priest himself should be a man of penance, this would enable him to speak with convinction and testify to God's endless mercy. It is also advisable to do research on contemporary word ministry - paying special attention to its relation with the sacrament of penance and reconciliation. As a warning to Polish priests should be the currently wide-spread conviction in many western countries that confession is not necessary, resulting in people often going to Communion without the sacrament of penance.

DAS SAKRAMENT DER BUSSE IN DER HOMILETISCHEN ÜBERLIEFERUNG AM BEISPIEL AUSGEWÄHLTER TEXTE DER JAHRE 1985-2000