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(:Summary:Contains the 'action' links (like Browse, Edit, History, etc.), placed at the top of the page, see site page actions:) (:comment This page can be somewhat complex to figure out the first time you see it. Its contents are documented at PmWiki.SitePageActions if you need help. :) * View * Edit * History * Print Termbase /
homilyTermbase.Homily HistoryHide minor edits - Show changes to output Changed lines 184-196 from:
(:des: Fr Vigaṇ, in a letter on the Salesian charism and prayer, includes the homily amongst the usual dynamics of Christian prayer. to:
(:des: Fr Vigaṇ, in a letter on the Salesian charism and prayer, includes the homily amongst the usual dynamics of Christian prayer. "Here we find the characteristic stages that reveal the dynamics of Christian prayer. - First there is a period that begins with a penitential self-criticism, supported by faith in the Father's mercy: of great importance is a sincere attitude of humility in the face of one's own shortcomings and limitations. - Then there is a space for listening to the word of God, "who first loved us",(with a comment of meditation which applies the Lord's suggestions to the actual circumstances of life (the enlightening role of the homily!). - This is followed by the convivial symbolism of the offertory and setting of the table, which leads to the dialogue in which ourselves and our work are offered through the symbolism of bread and wine (things small in themselves but of great significance: they will become food and drink for eternal life!); the prayer gives shape to the attitude of self-donation. - Then begins the personal dialogue with the "You" of the Father ("Te igitur"): he is the great Friend to whom the whole celebration is directed and of whom are proclaimed the wonders of a creative, liberating and transforming love (adoration, praise, thanksgiving, trust). Added line 201:
[[!HO]] Changed lines 184-185 from:
(:des: Fr Vigaṇ, in a letter on the Salesian charism and prayer, includes the homily amongst the usual dynamics of Christian prayer.
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(:des:
Fr Vigaṇ, in a letter on the Salesian charism and prayer, includes the homily amongst the usual dynamics of Christian prayer. Changed line 187 from:
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"Here we find the characteristic stages that reveal the dynamics of Christian prayer.
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- First there is a period that begins with a penitential self-criticism, supported by faith in the Father's mercy: of great importance is a sincere attitude of humility in the face of one's own shortcomings and limitations.
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- Then there is a space for listening to the word of God, "who first loved us",(with a comment of meditation which applies the Lord's suggestions to the actual circumstances of life (the enlightening role of the homily!).
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- This is followed by the convivial symbolism of the offertory and setting of the table, which leads to the dialogue in which ourselves and our work are offered through the symbolism of bread and wine (things small in themselves but of great significance: they will become food and drink for eternal life!); the prayer gives shape to the attitude of self-donation.
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- - This is followed by the convivial symbolism of the offertory and setting of the table, which leads to the dialogue in which ourselves and our work are offered through the symbolism of bread and wine (things small in themselves but of great significance: they will become food and drink for eternal life!); the prayer gives shape to the attitude of self-donation. - Then begins the personal dialogue with the "You" of the Father ("Te igitur"): he is the great Friend to whom the whole celebration is directed and of whom are proclaimed the wonders of a creative, liberating and transforming love (adoration, praise, thanksgiving, trust). to:
- Then begins the personal dialogue with the "You" of the Father ("Te igitur"): he is the great Friend to whom the whole celebration is directed and of whom are proclaimed the wonders of a creative, liberating and transforming love (adoration, praise, thanksgiving, trust).
Changed line 184 from:
(:des: Fr Vigaṇ, in a letter on the Salesian charism and prayer, includes the homily amongst the usual dynamics of Christian prayer. to:
(:des: Fr Vigaṇ, in a letter on the Salesian charism and prayer, includes the homily amongst the usual dynamics of Christian prayer.
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"Here we find the characteristic stages that reveal the dynamics of Christian prayer.
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- First there is a period that begins with a penitential self-criticism, supported by faith in the Father's mercy: of great importance is a sincere attitude of humility in the face of one's own shortcomings and limitations.
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- Then there is a space for listening to the word of God, "who first loved us",(with a comment of meditation which applies the Lord's suggestions to the actual circumstances of life (the enlightening role of the homily!).
- This is followed by the convivial symbolism of the offertory and setting of the table, which leads to the dialogue in which ourselves and our work are offered through the symbolism of bread and wine (things small in themselves but of great significance: they will become food and drink for eternal life!); the prayer gives shape to the attitude of self-donation. - Then begins the personal dialogue with the "You" of the Father ("Te igitur"): he is the great Friend to whom the whole celebration is directed and of whom are proclaimed the wonders of a creative, liberating and transforming love (adoration, praise, thanksgiving, trust). - And so is reached the culmination of the celebration in the "memorial" which, by the power of the Holy Spirit, makes present here and now the Passover event of the death and resurrection of Christ, the brother who is solid with everyone: this is the supreme human act of self-donation in man's response to God; the supreme liturgical moment of all in Christ; the high point of the Covenant; it is the existence conferred upon us: "Grant that we who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ. May he make us an everlasting gift to you". (Letter of 15 August 1991) :) Changed line 184 from:
(:des: Fr Vigaṇ, in a letter on the Salesian charism and prayer, includes the homily amongst the usual dynamics of Christian prayer
to:
(:des: Fr Vigaṇ, in a letter on the Salesian charism and prayer, includes the homily amongst the usual dynamics of Christian prayer.
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"Here we find the characteristic stages that reveal the dynamics of Christian prayer.
to:
"Here we find the characteristic stages that reveal the dynamics of Christian prayer.
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- First there is a period that begins with a penitential self-criticism, supported by faith in the Father's mercy: of great importance is a sincere attitude of humility in the face of one's own shortcomings and limitations.
to:
- First there is a period that begins with a penitential self-criticism, supported by faith in the Father's mercy: of great importance is a sincere attitude of humility in the face of one's own shortcomings and limitations.
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- Then there is a space for listening to the word of God, "who first loved us", to:
- Then there is a space for listening to the word of God, "who first loved us",(with a comment of meditation which applies the Lord's suggestions to the actual circumstances of life (the enlightening role of the homily!).
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- This is followed by the to:
- This is followed by the convivial symbolism of the offertory and setting of the table, which leads to the dialogue in which ourselves and our work are offered through the symbolism of bread and wine (things small in themselves but of great significance: they will become food and drink for eternal life!); the prayer gives shape to the attitude of self-donation.
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- Then begins the personal dialogue with the "You" of the Father ("Te igitur"): he is the great Friend to whom the whole celebration is directed and of whom are proclaimed the wonders of a creative, liberating and transforming love (adoration, praise, thanksgiving, trust).
to:
- Then begins the personal dialogue with the "You" of the Father ("Te igitur"): he is the great Friend to whom the whole celebration is directed and of whom are proclaimed the wonders of a creative, liberating and transforming love (adoration, praise, thanksgiving, trust).
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- And so is reached the culmination of the celebration in the "memorial" which, by the power of the Holy Spirit, makes present here and now the Passover event of the death and resurrection of Christ, the brother who is solid with everyone: this is the supreme human act of self-donation in man's response to God; the supreme liturgical moment of all in Christ; the high point of the Covenant; it is the existence conferred upon us: "Grant that we who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ. May he make us an everlasting gift to you". (15 august 1991):) to:
- And so is reached the culmination of the celebration in the "memorial" which, by the power of the Holy Spirit, makes present here and now the Passover event of the death and resurrection of Christ, the brother who is solid with everyone: this is the supreme human act of self-donation in man's response to God; the supreme liturgical moment of all in Christ; the high point of the Covenant; it is the existence conferred upon us: "Grant that we who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ. May he make us an everlasting gift to you". (15 august 1991) :) Changed lines 184-196 from:
(:des: :) to:
(:des: Fr Vigaṇ, in a letter on the Salesian charism and prayer, includes the homily amongst the usual dynamics of Christian prayer
"Here we find the characteristic stages that reveal the dynamics of Christian prayer. - First there is a period that begins with a penitential self-criticism, supported by faith in the Father's mercy: of great importance is a sincere attitude of humility in the face of one's own shortcomings and limitations. - Then there is a space for listening to the word of God, "who first loved us",[with a comment of meditation which applies the Lord's suggestions to the actual circumstances of life (the enlightening role of the homily!). - This is followed by the ]convivial symbolism of the offertory and setting of the table, which leads to the dialogue in which ourselves and our work are offered through the symbolism of bread and wine (things small in themselves but of great significance: they will become food and drink for eternal life!); the prayer gives shape to the attitude of self-donation. - Then begins the personal dialogue with the "You" of the Father ("Te igitur"): he is the great Friend to whom the whole celebration is directed and of whom are proclaimed the wonders of a creative, liberating and transforming love (adoration, praise, thanksgiving, trust). - And so is reached the culmination of the celebration in the "memorial" which, by the power of the Holy Spirit, makes present here and now the Passover event of the death and resurrection of Christ, the brother who is solid with everyone: this is the supreme human act of self-donation in man's response to God; the supreme liturgical moment of all in Christ; the high point of the Covenant; it is the existence conferred upon us: "Grant that we who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ. May he make us an everlasting gift to you". (15 august 1991):) Changed line 180 from:
(:def: When the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his own word, proclaims the Gospel. Therefore, all must listen with reverence to the readings from God's word, for they make up an element of greatest importance in the Liturgy. Although in the readings from Sacred Scripture God's word is addressed to all people of every era and is understandable to them, nevertheless, a fuller understanding and a greater effectiveness of the word is fostered by a living commentary on the word, that is, the Homily, as part of the liturgical action. (General Instruction on the Roman Missal):) to:
(:def: When the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his own word, proclaims the Gospel. Therefore, all must listen with reverence to the readings from God's word, for they make up an element of greatest importance in the Liturgy. Although in the readings from Sacred Scripture God's word is addressed to all people of every era and is understandable to them, nevertheless, a fuller understanding and a greater effectiveness of the word is fostered by a living commentary on the word, that is, the Homily, as part of the liturgical action. (''General Instruction on the Roman Missal'') :) Changed line 180 from:
(:def: :) to:
(:def: When the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his own word, proclaims the Gospel. Therefore, all must listen with reverence to the readings from God's word, for they make up an element of greatest importance in the Liturgy. Although in the readings from Sacred Scripture God's word is addressed to all people of every era and is understandable to them, nevertheless, a fuller understanding and a greater effectiveness of the word is fostered by a living commentary on the word, that is, the Homily, as part of the liturgical action. (General Instruction on the Roman Missal):) Added lines 1-187:
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'Giovane Provveduto' is a short form). A loan term is not translated whereas a calque is. A blend is where two (or more) morphemes or 'word' parts have been combined to form a single term, as in the case of 'austraLasia'. 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