san cirilo catequesis Uploaded .. 1 Antigua-Biblia-de-Jerusalen-Antiguo- Uploaded La Iniciacion Cristiana en San Cirilo de Jerusalén. San Cirilo Obispo de Jerusalén is the author of CATEQUESIS ( avg rating, 0 ratings, 0 reviews). Catequesis de la iniciacion Cristiana. Front Cover. San cirilo y Juan de Jerusalen Bibliographic information. QR code for Catequesis de la iniciacion Cristiana.

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Using the Apostolic Exhortation ” Verbum Domini ” as a guideline, the author proposes to put Christ as the center of every homily and offers some practical tips. Millions of disciples of Christ all over the world listen to them. Many of the faithful ask themselves about the quality catequeiss those homilies, particularly cirulo respect to content: On other occasions, they may receive a mere reiteration of those liturgical readings.

Moreover, some members of the faithful will frequently exchange impressions after Mass that, in effect, depict those defects more or less accurately. However, there are instances where a lack of needed focus in the preaching is not easily or immediately detected.

For example, one can listen to some pleasant ideas during an Easter Vigil homily, consisting of a commentary on the liturgical rite and presenting the death of Christ as His way of accompanying and consoling each of jeruaslen in our sufferings in life and especially at death.

Yet, it is only later, when the individual can quietly review the homily more deeply and critically, that he asks himself: Did I hear something in that homily about the crucified Jesus as the propitiatory victim for the sins of all men?

Examples could be muliplied. The homily is not an occasion to communicate to the faithful something distinct from what is read in the sacred texts. It is the action of Christ —the one Priest— through human instruments, His priests.

They lend their being —words, gestures, intelligence, heart— in order to act in Persona Christi Capitisin the name of Jesus Christ Head of the Church, not in nerusalen own names.

The celebrant, therefore, should aim at helping the faithful —as well as himself— to comprehend, through the action of the Holy Spirit, the Word of God, so that it will be more effective in their lives. The Holy Father continues: The fundamental condition of men and women with respect to God is immutable: Een, circumstances of human life have changed, particularly against the backdrop of the world, as in areas of work and culture.

The homily is not as a lecture taught in a classroom or, for that matter, given in a house of worship outside of the Mass or other liturgical ceremony. It forms part of the divine action, the celebration of the Eucharist, in which the one Sacrifice of Catequeais on Calvary is made present once again. For that catequesid, the homily is of a unique character, as part of a larger entity.

The orientation of the homily is this: This insertion of ourselves therefore acquires distinct accents, according to both the texts proposed by the Church for each celebration of the Mass and the circumstances of the participants. The homily should facilitate our letting ourselves be taken up by Christ, to be saturated with His blood in His wounded hands, so that we may be cast as good seed throughout the wheatfield that is our world, in the environments of family and daily work and in our active participation in public life.

The Roman Pontiff spells out some consequences of the singular role of the homily: The faithful should be citilo to perceive clearly that the preacher has xe compelling desire to present Christ, who must stand at the center ejrusalen every ds. Christ is the center of every homily.

Christ is the content; He is the Way, the Truth and the Life that illuminates each man. These sacred writings are wonderfully suited to present-day circumstances and to all times; they are ageless. The parables elicit thought and questions jersualen the part of the reader or listener. On occasion they impel him to draw out a conclusion dde.

At the same time, the beloved portrait of Jesus Christ has been and will continue to be guided by God Himself, through the light and fire of the Holy Spirit, who informs the intelligence and heart of the preacher and faithful participating in the Mass.

The faithful should be able to grasp the love of the homilist for Christ, as jerusaoen in his tone, the expressions he employs, his joy, simplicity and enthusiasm.

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The homilist therefore must prepare himself in a special way for the homily, namely, by means of meditative study united intimately with his personal prayer, as the Holy Father so expresses: Naturally, the faithful will notice the comportment of the pastor, as well.

Calling to mind an observation of St. Benedict XVI makes his own the suggestion of the Synod of Bishops that answering the following questions was central to preparing a homily well: What do they jedusalen to me personally?

What should I say to the community in the light of its concrete situation?

First of all, one must know what the readings say. The celebrant will normally need to update his understanding of the xirilo by recurring to appropriate sources. One should, of course, read the texts in light of Tradition and with the aid of magisterial statements made over the centuries, which are, by the way, organically synthesized in the Catechism of catequdsis Catholic Church. The faithful —clergy and laity alike—are grateful to God for the light shed by Benedict XVI, from his two-volume work Jesus of Nazareth to his other writings and homilies, as well as the writings, discourses and homilies of his predecesor John Paul II, and, for that matter, xirilo work of Ordinaries in their respective ecclesiastical circumscriptions.

So many affirm that Benedict XVI will go down in history for the outstanding quality and style of his homilies, calling to mind the eloquence of the Church Fathers. Regarding the Gospel passage in particular, it is very profitable to review commentaries on the life of Jesus. Rops, to name but some.

We can cite a few more, just as examples of more recent scholars: Obviously, this is a matter of previous and ongoing preparation. It has been said with a certain sense of humor that a good homily requires a knowledge of exegesis proper to biblical theology, but the homily is not the time to give a class on exegesis.

The second question posed by the Synod to the celebrant is very important in his attempt through the homily to make the readings resonate with the faithful. The Roman Pontiff comments in n. There is a well-known description of three levels of intelectual and pedagogical development in a profesor: What must I say to the community, taking into account their concrete situation?

Cirilo, Santo, Obispo de Jerusalén

Because he habitually deals with Jesus and endeavors to be another Christ, the homilist focuses on his brothers and sisters.

He speaks with Jesus Christ about them, including their spiritual and material necessities. He asks for light in his personal prayer: What do you want me to say? In an ethos of cultural decadence, we all need to hear the animating, affectionate and positive tone of Jesus, which is full of light, joy and hope. The celebrant of the Mass also seeks to transmit another fundamental truth underscored in the first letter of St. In a climate of feeling oneself loved by God and knowing oneself to be a child of God, it is much easier to understand and embrace the doctrine and words of life taught by Jesus and conveyed through the Church.

In present-day circumstances, we all need an abundance of healthy doctrine. The Holy Father accordingly recommends that there also be short commentaries in daily Mass: In any case, homilies need to be prepared well, with ample study and prayer and avoiding improvisation.

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That way, one can think with precision and clarity, crafting in an attractive way what one is going to say, within the framework of a reasonable time. In fact, it is generally important to avoid delivering dd homilies, which so often reflect poor preparation, as with that writer of a three-thousand page text who provides his editor with the lame excuse that he lacked sufficient time to shorten it.

There is a capital point that cannot be taken for granted.

In the foreward to volume one of Jesus of NazarethPope Benedict discusses the widespread impression of so many Christians that we know little about Jesus with any real certainty. It is as if only later did a prior faith in His divinity give rise to the image that people have of Him.

Intimate friendship with Jesus, on which everything depends, is in danger of clutching at thin air. One does not know Jesus truly if he does not accompany Him daily with the Twelve, the seventy-two disciples, the holy women who minister to the Teacher, and so many others.

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The new evangelization arises from a renewed friendship with Jesus, who is not simply a figure from the past. We can speak of Him with the enthusiasm and joy of the apostle John in his first letter: And the Life was made known and we have seen, jeruwalen now testify and announce to you, the Life Eternal which was with the Father, and has appeared to us.

What we have seen and have heard we announce to you, in order that you also may have fellowship with us, and that our fellowship may be cifilo the Father, and with His D Jesus Christ. And these things we write to you that you may rejoice, and our joy may be full. Cyril of Catequesix expresses this contemporaneous relationship with Christ in his catequesis of years Whatever action Christ engages in is a motive for joy for the universal Church, but the greatest motive for glory is the cross.

As Saint Paul expresses the matter so pointedly and from such deep personal knowledge: Certainly, the fact that the man born blind received his sight in Siloem was worthy of admiration; but how would this benefit so many blind people the world over? So too was the great and preternatural resurrection of Lazarus, four days after his death; but this affected only him physically, so in what way would this benefit all those throughout the world who were dead by cause of sin?

An admirable thing was the multiplication of the five loaves as an inexhaustable fount, sufficient to feed five thousand men; but, in what way would it benefit all those in the world who found themselvs tormented by the hunger of ignorance?

In contrast, the triumph of the cross gave light to those suffering the blindness of sin, liberated us from the bonds of sin, and redeemed all men. Jeursalen is not relegated to the past: He lives and acts now in the twenty-first century, as He did in the fourth century of St. In a way, He acts more universally now than during His years of earthly life. The Pope not only has in mind those saints of centuries long past but those of more recent times and, indeed, even those who are practically contemporaries:.

Every saint is like a ray of light streaming forth from the word of God: With gratitude to God, I recall hearing a homily preached by St.

In this way and I know many perfectly ordinary people who live this way you will be captivated like Mary was, who hung on every word that Jesus uttered or, like Martha, you will boldly make your worries known to him, opening your heart sincerely about them all no matter how little they may be.

We should expect before long to have as a resource a homilitic directory, as recommended by Pope Benedict: Therefore, in continuity with the desire expressed by the previous Synod, I ask the competent authorities, along the lines of the Eucharistic Compendium, also to prepare practical publications to assist ministers in carrying out their task as best they can: The homilist will thus find a rich vein for meditating the liturgical texts.

It is also worth bearing in mind the utility of the Compendium of the Catholic Churchas an tool which is perhaps more accesible for study and memorization. The triennial cycle of the lectionary for Sunday Masses and solemnities permits one to consider all facets of the mystery of Christ. But from the early times of our Church, the detailed study of the profession of faith has been a wonderful complement in appreciating this mystery of our Lord, as it has developed so consistently over the centuries.

Consequently, a study of the Catechism of the Catholic Churchindividually or in groups, contributes to a greater knowledge of the organic whole of divine Revelation, in all its beauty and harmony.

The readings of the Mass are not situated at the margin of the liturgy, but are in direct connection with the liturgical homily. A more assiduous use of the Catechism will undoubtedly contribute to quality preaching directed toward the exciting challenge of the new evangelization. Sacrosanctum Conciliumn. Cyril of Jerusalem, Catequesis 13,1.