ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100070

Presentation of the Preaching Activity in the Greek- in

Ľubomír Petrík University of Prešov in Prešov, GreekCatholic Theological Faculty

Introduction The GreekCatholic Church in Slovakia in an integral and living constitu ent of the Catholic Church. It is characteristic for the 1, which is one of the eastern rites. It is used by the Orthodox and the Melchits. In the Slovak republic, according to the census conducted in 2001, the GreekCatholic Church with the number of its faithful reaching 219 831, was the third largest church after the RomanCatholic and the Evangelical Church of the Augsburg Confession. 2 On 30 January 2008, Holy Father Benedict XVI elevated the Greek Catholic Church to the status of metropolitan church sui iuris with its seat in Prešov. He elevated the Prešov to the status of archeparchy and the seat of the metropolia, the apostolic excharchy in Košice to the status of eparchy and founded a new Bratislava eparchy by its detaching from the Prešov eparchy. He named Ján Babjak SJ, then the Prešov eparch vladyka, to be the first Prešov metropolitan , vladyka Milan Chautur CSsR, then the Košice exarch, to be the first Košice eparch, and a priest and the protopresbyter (protopriest) in Bratislava, father Peter Rusnák, to be the first Bratislava eparch. Thereby, a new period in the history of the GreekCatholic Church in Slovakia began. The priests of the GreekCatholic Church in Slovakia realise that “faith comes from hearing, and hearing through the word of Christ“ (Romans 10, 17). Therefore, they preach not only on Sundays and feast days but they have a short speech every day. 3

1 Individual confessions and rites in the Catholic Church have been denoted as confessio nal since 1993. See in: VASIĽ, C.: Naša sebaidentifikácia. In: Gréckokatolícky kalendár 2010 . Košice : Byzant, s. r. o., 2009, p. 23. 2 In May 2011, there will be a new census. 3 See in: Circular 4/2004 . Prešov : Gréckokatolícke biskupstvo Prešov, 2004, p. 2, point n. 3: “We ask the priests to have at least a short speech to the faithful during the liturgy even on

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The GreekCatholic Church is specific for instance in terms of rite, li turgy, its spirituality, and also its history. In a way, this is reflected also in the preaching activity of the GreekCatholic priests in Slovakia. This activi ty leans on the papal documents and the documents of the Catholic Church on which it is based.

Homily Church emphasises one kind of sermon, a , which is the purest form of the sermon. „By means of the homily the mysteries of the faith and the guiding principles of the Christian life are expounded from the sacred text, during the course of the ; the homily, therefore, is to be highly esteemed as part of the liturgy itself; in fact, at those Masses which are celebrated with the assistance of the people on Sundays and feasts of obligation, it should not be omitted except for a serious reason“ (SC 52; see in: CCEO, can. 607 and can. 616). It is necessary to understand the term of the sermon in its broader sense as the term of the homily, which is a specifically determined prea ching. Therefore, both terms are used in this lecture. Generally, it is po ssible to refer to the homily as to the sermon, but not every sermon is the homily. At the fullest form of sermon, however, we prefer the term homi ly , so that there is no confusion which would not respect the fundamental difference between the homily and the sermon. The homily is defined as a sermon, based on the holy text, which had been read from the Holy or the liturgical text, while taking into consideration the celebrated mystery and specific needs of the listeners. 4 Of course, there are also topical and periodic sermons for various topics. They are not completely excluded but the homily has an exclusive posi tion. Unless there is a serious reason, it cannot be omitted on Sundays and feast days (see in: CCEO, can. 614, §2). Especially due to the fact that it is flexible and adaptable, it is possible to inform the people about any topic. Therefore, Holy Father Benedict XVI even speaks about "thematic" homi lies which treat the great themes of the Christian faith, on the basis of the Catechism of the Catholic Church .5 So the homily is not only the exegesis of the biblical text, but it is connected with the application for the concre te life of the people. The application has also the social context. (see in: CCEO, can. 616, especially §2). But the kerygma in the preacher’s activity cannot be lost! “But priestly preaching is often very difficult in the circum days. It should be matterofcourse that a sermon, either in the form of short homily or a short speech, is a part of every celebrated holy liturgy. On ordinary days it is sufficient to speak shortly 3 – 5 minutes.“ 4 See in: VRABLEC, J.: . Homiletika. Trnava : SSV v CN Bratislava, 1987, p. 31 – 32. 5 BENEDICT XVI.: Sacramentum caritatis. Postsynodal apostolic exhortation. Trnava : SSV, 2007, 46.

68 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100070 stances of the modern world. In order that it might more effectively move men's minds, the word of God ought not to be explained in a general and abstract way, but rather by applying the lasting truth of the Gospel to the particular circumstances of life“ (PO 4). The homily does not deal with several thoughts, or topics, usually it concentrates on one idea, or one topic. It is expected from the homily to go in depth rather than in width. Homily is always an integral part of the Liturgy itself. It can only be prea ched by the bishop and the priest, possibly the , and its time is after the reading from the Holy Gospel. A homily these days should be a response for a modern day man who is influenced by such phenomena as desacralisation, dechristianisation, secularism, the crisis of faith. It is still valid that homily is, as its name sug gests, an informal conversation. That means that it be, both in form and content, open to the listeners and must be presented in a simple and engaging way, it must be visual so that even the most onefold listener can understand it. However, that does not mean, that it can be superficial in its form and shallow and unprepared in its content. In article 46 of the po stsynodal apostolic exhortation Sacramentum caritatis, Holy Father Bene dict XVI writes the following in relation to homily: „Given the importance of the word of God, the quality of needs to be improved.“ 6 Thus the , in a subtle language of a papal document, suggests that the cur rent homiletic practice has its flaws.7 “The homily is «part of the liturgical action», and is meant to foster a deeper understanding of the word of God, so that it can bear fruit in the lives of the faithful. Hence ordained minis ters must «prepare the homily carefully, based on an adequate knowledge of Sacred Scripture». Generic and abstract homilies should be avoided.“ 8

Prayers before spreading the word of God As far as prayer is concerned, it is immensely important for the priest so that he might stay faithful to Christ and his Church at the preaching activity. “The service to the word requires from the priest a deep depersonalization according to the example of Paul’s words: « It is no longer I who live, but

6 BENEDICT XVI.: Sacramentum caritatis. Postsynodal apostolic exhortation. Trnava : SSV, 2007, 46. 7 On Thursday 14 June 2007, on the fourth day of the visit Ad limina apostolorum the bish ops from Slovakia started their work programme by visiting the Congregation for the Divine Cult and the Discipline of the Sacraments. Its at the time was Cardinal Francis Arinze, who appart from other things pointed out the need and significance of a quality homily that should, according to him, last about 10 minutes and not more. See in: KOVÁČIK, J. – HAĽKO, J. – GRADOŠ, J.: Slovenskí biskupi v Ríme. K apoštolským prahom. In: Slovo. Časopis gréckokatolíckej cirkvi. Prešov : Gréckokatolícke biskupstvo a Petra, n. o., 2007, vol. 39, n. 16, p. 8 – 9. 8 BENEDICT XVI.: Sacramentum caritatis. Postsynodal apostolic exhortation. Trnava : SSV, 2007, 46.

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Christ who lives in me» (Gal 2, 20). The Service to the Word, according to J. Ratzinger, requires from the priest participation in the kenosis of Christ – that is immersing and rising up in Christ.“ 9 That, however, does not mean a personal nonalignment but rather finding oneself and the community with the person of the Gospel. In compliance with the example of St. John the Baptist, it is also the task of the priest to “be the voice for the Word“. 10 That is why it is necessary that the priest put his preaching activity in a prayer so that it would be, in a way, its constituent, and so that the prayer would be where he looks for an ideal placement of his persona in the process of spreading. What matters is, above all, a perpetual and regular spiritual – prayerful life of the priest, but also a prayer before and after the preparation for a sermon. In this context, a presermon contemplation, which is “the heart of the preparation for a sermon”, is a wellknown term among the GreekCatholic priests in Slovakia“. 11 Then, there is the immediate spiritual preparation for the celebration of the holy liturgy, which can be, in the Byzantine rite, found in the litur gicon. 12 It is the prayers in front of the iconostas which bring the priest into the humbleness before the face of God, and into the reality that he is a sinner. They are an act symbolising the intention of reconciliation with God and the loved ones. 13 It is a very important base for a priest who starts to celebrate the Eucharistic mystery an integral part of which is ho mily. Then the priest recites the requisite prayers while putting on the canonical dress 14 and starts to celebrate the holy liturgy. “In the Liturgy of the word in all three Byzantine liturgies (The Divine Liturgy of St , St. Basil the Great, The Presanctified Gifts) there are specific calls for listening to the Word of God: «Let us be attenti ve.» [...] Even the actual titles of the readings are introduced by the words of deacon (priest): «Wisdom.».“ 15 Before the evangelium, the priest sings: “Wisdom. Arise. Let us hear the holy Gospel. Peace be with all.“ The pe ople respond: “And with your spirit.“ The priest or deacon continues: “The reading is from the holy Gospel according to (Name). “ The people sing:

9 STROMČEK, L.: Cirkev ako communio. Náčrt ekleziológie Josepha Ratzingera. Žilina : Inštitút Communio, n. o. Žilina, 2010, p. 220. 10 See in: STROMČEK, L.: Cirkev ako communio. Náčrt ekleziológie Josepha Ratzingera. Žilina : Inštitút Communio, n. o. Žilina, 2010, p. 222. 11 VRABLEC, J. – FABIAN, A.: Homiletika I. – II. základná a materiálna. Trnava : SSV, 2001, p. 320. 12 in the Byzantine rite from which the holy liturgy is celebrated. It is either the Liturgy of St. John Chrysostom, the Liturgy of St. Basil the Great or the Liturgy of the Presanctified Gifts. 13 See in: Svätá božská liturgia nášho Otca svätého Jána Zlatoústeho. Prešov : Spolok biskupa Petra Pavla Gojdiča, 1998, p. 3 – 5 (liturgicon). 14 See in: Svätá božská liturgia nášho Otca svätého Jána Zlatoústeho. Prešov : Spolok biskupa Petra Pavla Gojdiča, 1998, p. 6 – 7 (liturgicon). 15 MOJZEŠ, M.: Eucharistická spiritualita. In: Logos. Revue gréckokatolíckej cirkvi na Sloven sku. Prešov : Anton Mesároš – Logos, 2005, vol. 6, n. 1, p. 59.

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“Glory to You, O Lord, glory to You.“ The priest or deacon: “Let us be attentive.“ And then follows the text from the Gospel. It is good that the Church, at the celebration of the liturgy, continuo usly reminds one the need to be attentive to the Word of God. At the sa me time, it reminds us of the greatest Wisdom for our life – the Divine Wisdom. In the life of Christians, there come various temptations which divert them from listening to the Word of God. There is a danger that in stead of listening to Him they will listen to the Evil. They consequently start to act in compliance with the Evil and thus step into sin. We can see that in the first sin. Adam and Eve then hid themselves from the presence of the Lord God who was walking in the garden and called to the man and said to him, “Where are you?” And he said, “I heard the sound of you in the garden, and I was afraid…“ (comp. Gen 3, 8 – 10). The unity of man with God is disturbed or, what is more, it is lost. Sin draws people and God apart; it deprives them of life and lessens, or even destroys, love. And God asks each of us: Where are you? Where is your place? What is your situation? In the Byzantine rite, the liturgical expression of how God passes through our life, looks for us and asks us Where are you? , can be the Small Entrance .16 Deacon along with the priest, possibly the priest himself, walks around the with the Evangeliary, comes in front of the Royal doors and intonates Wisdom. Let us be attentive . At the same time he lifts the Evangeliary and everybody bows to the word of God. God’s inte rest in us, his question Where are you? then continues in the spreading of the word of God. Yes, God is looking for us. However, since he knows how wounded we are by sin and how weakened we are by the decep tions of the devil; he invites us to listen to the Gospel which alone has the power to bring us to a belief that God is love. “Listening to the word of God invites us to conversion. The attitude of penance is, in the Byzantine rite, expressed by the repeated « Lord, have mercy » Despite the fact that today we find the so called Great Litany at the beginning of the holy litur gy, its original place was after the liturgical readings.“ 17 Nowadays, evan gelium or homily is followed by the Litany of Fervent Supplication, at which we call “ Lord, have mercy “.

16 “In the Small Entrance the priest takes the Evangeliary, walks around the prestol from the right side and walks out through the north doors of the iconostas. He bows in front of the Royal doors, recites the entrance prayer: Vladyko Hospodi, Bože náš (Lord Vladyka, Our God) , sains the entrance with his right hand, kisses the Evangeliary, points to it by lifting it up and calls out: Wisdom! Let us be attentive! Then he enters the sanctuary through the Royal doors.“ KONGREGÁCIA PRE VÝCHODNÉ CIRKVI: Poriadok bohoslužieb. Micha lovce : Byzant Košice s. r. o., 1998, 168, p. 76. 17 MOJZEŠ, M.: Eucharistická spiritualita. In: Logos. Revue gréckokatolíckej cirkvi na Slovensku. Prešov : Anton Mesároš – Logos, 2005, vol. 6, n. 1, p. 59. See in: MATEOS, J.: La célébration de la parole dans la liturgie byzantine. Étude historique (OCA 191). Rím, 1971, p. 31.

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When we listen to the Evil in many unfavourable situations of every day life we cease to believe that God loves us. We lose light, we cease to understand our lives, we are not able to interpret the facts of our personal history correctly, we lose the gift of discernment, and we cease to believe that our life does not end in death. Nevertheless, when we listen to the word of God, the devil loses control over us, as he is the father of decep tions and God’s word is the truth. It brings us into light and gives us life. God, after all, did not call up the man to death but to life. That is why God does not stop talking to his people, to a particular man. This primari ly happens when the Church spreads the Gospel in the liturgical readings and in the homily.

Prayer before the Gospel The immediate prayer before the spreading of the word of God in the Byzantine rite is the Prayer before Gospel , which the priest recites quietly during the chant . It is not in the manuscripts and probably comes from Palestine. 18 Its text is highly valuable. The priest stands in front of the holy altar and reci tes the following prayer: “Shine within our hearts, loving Master, the pure light of Your divine knowledge and open the eyes of our minds that we may comprehend the message of your Gospel. Instil in us, also, the reve rence for Your blessed commandments, so that having conquered sinful desires, we may pursue a spiritual life, thinking and doing all those things that are pleasing to You. For You, Christ our God, are the light of our so uls and bodies, and to You we give glory together with Your Father who is without beginning and Your all holy, good, and life giving Spirit, now and forever and to the ages of ages. Amen.“ 19 I can tell from my own experience that this prayer is a great support for a preacher, especially because it draws his attention to God who is Love – loving Master . It helps the one who spreads the joyous message throw away as soon as possible any temptation to preach without love. Another important dimension of this prayer is the fact that its text is in plural, just like the majority of prayer texts in the liturgicon. This can help the preacher in realising that the evangelium is not only for the laics in the nave of the church, but also for the one who stands at the ambo. 20 And thus when he preaches, he preaches to himself as well.

18 See in: IĽKO, M.: Liturgia slova. In: http://www.zoe.sk/?lit_liturgia_slova (13.01.2011). 19 Svätá božská liturgia nášho Otca svätého Jána Zlatoústeho. Prešov : Spolok biskupa Petra Pavla Gojdiča, 1998, p. 28. 20 “The symbolism of the ambo recalls the empty tomb of the Lord, from which he was raised, but that remains as a «sign» from which the «angel of the resurrection,» the deacon, continuously proclaims the Gospel of our resurrection. [...] From the ambo the deacon proclaims the Gospel, and the homily is given. “ CONGREGATION FOR THE EASTERN

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“Shine within our hearts, [...], the pure light of Your divine knowledge and open the eyes of our minds that we may comprehend the message of your Gospel.“ This is a deep thought which says in plain language that if God speaks to us, he wants to give us the light for our life so that we may interpret it rightly. These words invite the preacher to break the word of God the way he will break the Eucharistic bread in the next part of liturgy so that the food of the Gospel would be digestible – that is comprehensib le and motivational and so that it would enlighten the life of God’s peop le. “The Church has always venerated the divine Scriptures just as she ve nerates the body of the Lord, since, especially in the sacred liturgy, she unceasingly receives and offers to the faithful the bread of life from the table both of God's word and of Christ's body“ (DV 21). The Prayer before the Gospel continues: “Instil in us, also, reverence for Your blessed commandments, so that having conquered sinful desires, we may pursue a spiritual life, thinking and doing all those things that are plea sing to You. For You, Christ our God, are the light of our souls and bodies, ...“ The spreading of the Gospel has a mystagogic character, which means that it brings the preacher and the listeners into mysteries – it connects them with God. Only He has the power to realize his word in us. Therefore, he gives us the promise of the Holy Spirit. „The greatest mystagogy in the By zantine rite is the Divine Liturgy itself because the mystagogist in it – the Church brings the faithful ones into the mystery of God and man and, at the same time, God steps out of his mystery into the presence of the man.“ 21 Of course, it is necessary to correctly understand the words knowled ge, evangelical doctrine and awe in order to give them the right, biblical content. Thus the Prayer before the Gospel is a great means of spreading the joyous message instead of moralising. This fact is even more reinforced by the blessing, which is during the holy liturgy given to deacon by a bishop or a priest by the words: “May God, through the intercessions of the holy, glorious, all praised Apostle and Evangelist N., give speech with great power unto Thee that bringest good tidings, unto the fulfilment of the Gospel of His Beloved Son, our Lord Jesus Christ.“ 22 After the presentation of the evangelium, the bishop or the priest says: “Peace be with you, who spread the Gospel.“ 23

CHURCHES: Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches. Vatican : Libreria Editrice Vaticana, 1998, 105. 21 PUVÁK, M.: Sviatosť krstu v mystagogických katechézach sv. Cyrila Jeruzalemského. In: http://www.teologicketexty.cz/casopis/20074/Sviatostkrstuvmystagogickychkatechezach svCyrilaJeruzalemskeho.html (14.01.2011). Porov. BAERWALD, J. P.: Mystagogy. In: Fink, P.E.: The New Dictionary of Sacramental Worship. Collegeville : “A Michael Glazier book“, 1990, p. 881—882. 22 Svätá božská liturgia nášho Otca svätého Jána Zlatoústeho. Prešov : Spolok biskupa Petra Pavla Gojdiča, 1998, p. 29. 23 Svätá božská liturgia nášho Otca svätého Jána Zlatoústeho. Prešov : Spolok biskupa Petra Pavla Gojdiča, 1998, p. 30.

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Proclamation of the evangelium Priest or deacon sings the evangelium in a celebratory mode – that is he proclaims it. In some parishes in the GreekCatholic Church in Slova kia, on some ordinary days (but not on Sundays and feast days), the proc lamation is, due to practical reasons, realised in the form of reciting not singing. Both at singing and reciting, a clear and comprehensible presenta tion is important. For instance, even a question in a text can be pointed at by intonating. Evangelium is presented while standing at the ambo and facing the pe ople. It is a part of the outer sanctuary – semicircle shaped promontory in the solea 24 floor in front of the Royal doors. The reader of the evangelium places the evangeliary on the analoy. 25 “After the reading, he kisses the clo sed book and places it in the centre of the altar or on the right side of it.“ 26 If the priest places the evangeliary on the right side of the altar, it is certain ly not appropriate to cover it with various, though sacral, items for example liturgical covers or books and so on. Some GreekCatholic priests kiss the closed evangeliary right after the proclamation of the evangelium and take it onto the altar, which is undoubtedly liturgically correct. Then they return back to the ambo and have a homily. This act, however, can sometimes lure the preacher into both physical and mental laying the evangeliary “aside” and instead of preaching the evangelium he rather preaches his ideas and tastes. It can also lure one into, what can be seen in some eastern churches and also in the GreekCatholic Church in some countries, that the priest, after putting the evangeliary aside, does not return back to preach but con tinues to celebrate the holy liturgy without a liturgical homily. In some pla ces, not in the GreekCatholic Church in Slovakia though, it is common to preach at the end of the holy liturgy. We have to bear in mind, however, that it is not a homily anymore but a different form of sermon. The homily has an exclusive place right after the evangelium. Homily, after all, culmina tes in the mystagogy that superbly steers a man into the celebration of the Eucharist – the Liturgy of Eucharist or, if you like, the Liturgy of the Faithful. A certain exception in the Byzantine rite can be a homily at Great Ves pers and on Great Friday when it is common to preach after the procession with the shroud around the church and after its placing into the grave. It is a very eloquent sign and, from a certain perspective, also a didactic tool,

24 „Solea (soleja) – an elevated area in front of the iconostas, usually one to three levels higher. In its centre is a semicircleshaped promontory called the ambo (). Solea is basically a prolongation of the nave.“ IĽKO, M.: SOLEA. In: http://www.zoe.sk/?zoepedia&he slo=Solea (15.01.2011). 25 „Analoy – (gr. analogion) is a pedestal for books or icons, it should be portable. It is usually made of wood and is used to put evangeliary or icon on, and is covered with a decorated cloth.“ IĽKO, M.: Analoj. In: http://www.zoe.sk/?zoepedia&heslo=Analoj (15.01.2011). 26 KONGREGÁCIA PRE VÝCHODNÉ CIRKVI: Poriadok bohoslužieb. : Byzant Košice s. r. o., 1998, 169, p. 77.

74 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100070 which can help the preacher. Nevertheless, based on the experience that many faithful stay outside or leave after the procession with the shroud aro und the church (thus a compact community in the church is “broken“), so me priests preach after the evangelium also on Great Friday.

A place for a thematic sermon A wellknown professor of homiletics in Slovakia, Professor Jozef Vrablec 27 , suggested that if a theme which we aim at cannot be processed into a homily, we should avoid any attempts to forcibly create a homily, as it may lose the impressiveness and kerygmatism it calls for. In such case, it would be appropriate to omit a homily after the evangelium. The priest could tell the faithful that there will not be a homily that day as there will be a sermon about the history of the cathedral at the end of the holy litur gy (after the post in the rite; in the Byzantine rite it wo uld be most appropriate after the Prayer behind Ambo and the chant Bles sed is the name of the Lord, both now and to the ages , before the liturgical blessing and dismissing). Based on the article 52 of the Constitution on the Sacred Liturgy , it is possible to omit a homily for a serious reason (comp. CCEO, can. 614, § 2). A serious reason, according to Professor Vrablec, can also be a situation when there is a need to pre sent a thematic sermon or cyclical sermons (comp. CCEO, can. 615). We also need to realise that under extraordinary circumstances a laic faithful can preach but he or she must never give a homily (comp. CCEO can. 610, § 2). It is, therefore, necessary to strictly differentiate between a homi ly and a sermon. At the same time, such distinction emphasises the irrep laceable importance of kerygma in the homily. Kerygma pertains to the essence of homily. 28

27 Jozef Vrablec (*1914 – †2003), Mons. prof. ThDr., was a Slovak RomanCatholic priest, a theologian in the field of pastoral theology and homiletics, a professor at Cyril and Methodius Faculty of Theology, in Bratislava. In 1970 – 1995 he worked as a professor of pastoral theology and the head of the department, he was the chairman of the Slovak Catechetic Committee (1971), the sub (1980 – 1982), the dean of the Faculty of Theology (1991 – 1994), a diocese consultant (1988 – 1993), a pontifical prelate (16 Novem ber 1990), a professor of homiletics at the Institute of Theology in Nitra (1994 – 1998). He is known mainly for his publications from the field of homiletics, rhetoric, and pastoral science. Most of his works (53) were published in 1968 – 1992 as samizdats. His studies and publica tions concern the problems of faith, meditation, teaching about The Holy Spirit, homiletics, and pastoral methods. He educated hundreds of priests in Slovakia (among them also more Greek Catholic priests), who he oriented towards the excited life of faith. He stood out as an excellent preacher. In the spirit of the teaching of the present church magisterium, Jozef Vra blec sees the hope for the church in Slovakia in the development of small Christian communi ties and movements. See in: Jozef Vrablec. http://sk.wikipedia.org/wiki/Jozef_Vrablec (06.02.2008). 28 See in: VRABLEC, J.: Najplnšia forma kázne. Dodatok ku skriptám Homiletika pre poslu cháčov homiletiky na CMBF v Bratislave. Bratislava : 1990, p. 18 – 19.

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So far, this suggestion of professor Vrablec has not come to be utili sed, neither in the RomanCatholic nor in the GreekCatholic Church in Slovakia. The reason for that might be the fact that some preachers wron gly confuse a sermon with a homily. I am pondering on the roots of why it is common in the Greek Catholic Church in some countries to preach at the end of the holy liturgy and not after the evangelium. The reasons may be, to a certain extent, apart from the historical rea sons, related to the abovementioned thoughts. Homily requires of a preacher a certain courage and effort because, according to the 614, § 1 CCEO, it is necessary, throughout the li turgical year, to explain the mysteries of faith and norms of the Christian life form the Holy Scripture. Synodal fathers at the Synod of Bishops 2008 on the Word of God state that: “The high point of preaching is in the ho mily which, for many Christians, is still today the central moment of enco unter with the word of God. In this act, the minister should be transfor med into a prophet as well. He, in fact, with a clear, incisive and substan tial language must not only proclaim with authority «God's wonderful works in the history of salvation» (SC 35) offered first by a clear and vivid reading of the biblical text proposed in the liturgy but he must also act upon it in the times and moments lived by the hearers and make the ques tion of conversion and vital commitment blossom in their hearts: «What are we to do, brothers?» (Ac 2:37). Preaching, catechesis and the homily there fore presuppose a reading and understanding, an explaining and interpre ting, an involvement of the mind and of the heart. Thus in preaching a dual movement is achieved. With the first, one goes back to the roots of the sacred texts, the events, the first words of the history of salvation, to understand them in their meaning and in their message. With the second movement, one returns to the present, to the today lived by those who hear and read, always with Christ in mind, who is the guiding light desti ned to unite the Scriptures.“29 Apparently, it is more comfortable to preach than to have a homily (compare the definition of homily). The following part of this report might provide a better clarification.

Place for a homily In the sections of the liturgicon, there is no mentioning as to what part of liturgy homily should be heard in. This is, to some extent, interesting. Does it possibly mean that in the liturgy of the Byzantine rite there should not be a homily? Certainly not. Its place is after the proclamation of the

29 BISKUPSKÁ SYNODA: Posolstvo Božiemu ľudu na záver Biskupskej synody o Božom slove. Trnava : SSV – Vojtech, spol. s r. o., 2009, 7.

76 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100070 evangelium. Homily is a part of this proclamation. It is a prolongation or continuance, if you like, of the evangelium – the message of joy. Therefo re, it is basically sufficient to have the place for the evangelium given. Nevertheless, this does not imply for the preacher that the celebration of the Eucharist may not be “spoilt” by a sermon that would not respect this Eucharistic celebration and would be contrary to the joyous message of the evangelium. Therefore, a real homily is always related to the liturgical mystery which we celebrate, with the feast at which every christened person takes the repast of a new life – the body and . (comp. KKC 1244). It is necessary to remark here that the in structed: “Because the sermon is part of the liturgical service, the best place for it is to be indicated even in the rubrics, as far as the nature of the rite will allow“ (SC 35). Does it also apply to the GreekCatholic Church? In its third article, the liturgical constitution itself says: “Wherefore the sacred Council judges that the following principles concerning the promotion and reform of the liturgy should be called to mind, and that practical norms should be established. Among these principles and norms there are some which can and should be applied both to the and also to all the other rites. The practical norms which follow, however, should be taken as applying only to the Roman rite, except for those which, in the very nature of things, affect other rites as well.“ (SC 3; comp. SC 4). It clearly results from this text that as far as the principles are con cerned, there are some among them that can be and must be applied in all rites. What is more, even within the practical rules, there are some that, by their nature, also pertain to eastern rites. In reference to this, it is neces sary to quote from the Decree on the Catholic Churches of the Eastern Rite: “All members of the Eastern Rite should know and be convinced that they can and should always preserve their legitimate liturgical rite and their established way of life, and that these may not be altered except to obtain for themselves an organic improvement“ (OE 6). It cannot be ques tioned that a true organic development unconditionally requires a renewal of the liturgical homily, the place of which must not be outside the liturgi cal celebration or at its end but in the Liturgy of the word or the Liturgy of the Catechumens, as it is a prolongation of the proclamation of the Gospel and a preparation for the Liturgy of the Eucharist or, in other words, the Liturgy of the Faithful. Homily always has its place after the evangelium not only in the liturgy, but also at the celebration of other sacraments and at a Christian funeral. When pondering on the fact that there is not a specific marked place for a homily in the liturgicon, we must not forget that, in connection to the relations with eastern churches which are not in unity with the Catholic Church (for example Orthodox churches that use the Byzantine rite), no

77 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100070 changes can be introduced even to the most recent translations of liturgi cal books. The latest editions of these typical texts go back to the period before the Second Vatican Council.30 On the other hand, a very important confirmation of the obligation for the liturgical homily in the GreekCatholic Church, exactly in accordance with various directives of the Catholic Church on homily, are canons of the Code of Canons of the Eastern Churches (comp. canons 607 – 616). 31 In the canon 614, § 1 it is stated: “The homily, in which during the course of the liturgical year the mysteries of faith and the norms of Christian living are expounded from Sacred Scripture, is strongly recommended as part of the liturgy itself.“ And in § 2: “Parish priests and rectors of churches have the obligation to take care that a homily is given at least during the Divine Liturgy on Sundays and feast days and that it is only omitted for a grave reason.“ § 4: “The homily is reserved to a priest or, according to norm of particular law, also to a deacon.“ In the first place preaching naturally be fits a bishop (comp. canons 609 and 610, § 1). These canons clearly speak of the need of homily even in the GreekCatholic Church and more less also about its place because they say that it is an important part of liturgy and is reserved for a bishop, priest or deacon.

30 “Can. 656 § 1 of the Code of Canons of the Eastern Churches affirms that the only books to be used in liturgical celebrations are those which have received ecclesiastical approval. Although an obvious principle, some practical difficulties are encountered. In fact, some Eastern Catholic Churches lack their own editions of liturgical books, or at least some, and must use editions, which objectively speaking are sometimes very well done, used by the corresponding Orthodox Churches. Such use occurs with the tacit approval of the Apos tolic See or the local Authority. This necessity, each case being examined with prudence, may prove itself a valuable custom, as a manifestation of the partial but deep and extensive communion existing till today between the Catholic and Orthodox Churches which come from a common trunk, and may serve as a dynamic seed for the recovery of full commun ion. On the other hand, quite a number of editions of liturgical books published in Rome are sometimes appreciated and used by Orthodox brethren. Nonetheless, any unnecessary differentiation between the liturgical books of the Eastern Catholic Churches and those of the Orthodox should be avoided. Rather, common editions, in the measure in which it is possible, are encouraged. Pope John Paul II affirms, in the occasion of his address to the Catholics of the Armenian Church, «It is particularly dear to me to wish that the common study of the liturgy and its necessary adaptations be a privileged field of collaboration between Armenian Catholics and Orthodox.» Such a wish is repeated anew in the general terms of the Ecumenical Directory n. 187 which exhorts the use of liturgical texts in com mon with other Churches or ecclesial Communities, because «when Christians pray to gether, with one voice, their common testimony reaches the heavens and is understood also on earth».“ CONGREGATION FOR THE EASTERN CHURCHES: Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches. Vatican : Libreria Editrice Vaticana, 1998, 29. 31 See in: Codex canonum ecclesiarum orientalium – Kódex kánonov východných cirkví (18.10.1990), latinskoukrajinské vydanie – Rím : Vydavateľstvo otcov Baziliánov, 1993, 846 p. Český preklad neautorizovaný: Zákoník východních katolických církví (s požehnaním biskupa Ivana Ljavinca, pražského apoštolského exarchu), 1998.

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In this context, it is certainly not a liturgical transgression to close the evangeliary, kiss it, possibly open it again and leave it in front of oneself during the course of the homily. It can be a certain “crutch”, an aid at ho mily but also s sign that the evangelium is the basis we draw on at the homily. The preacher then takes it away after the homily. Whether we take the evangelium after reading from it, or after the homily, the moment of closing it, kissing it, or taking it onto the altar always provides an op portunity to exude love for God and for our brothers and sisters to whom we are about to give homily. At the same time, it provides a space to the preacher for a short quiet prayer – a plea to the Holy Spirit. It is also an important time for the faithful to take their seats, a moment which is con nected with a certain noise, and start to listen.

Some other specifics Homily is not just a pure teaching; it is the message of Jesus in the first place. The most important thing is, it is the word of God. It is not the word about God, it is the word of God. That means it is God talking to people in the homily.32 Therefore, it is possible to end the homily by say ing “Amen“, which means the confirmation of the previously proclaimed word. “The People of God are joined together primarily by the word of the living God. And rightfully they expect this from their priests“ (PO 4). The GreekCatholic priests in Slovakia most of the time do end their homi ly by the word Amen . There are some, however, who, after the word Amen , or instead of it, say Glory be to Jesus Christ and the people respond Glory be forever! or Christ is among us! The people respond He is and shall be! (at this greeting it is common in Slovakia to use the Slovak equi valent Christ among us! He is and shall be! ). Then there are greetings ac cording to liturgical periods. During the period of Easter, the priest says Christ is risen! The people respond Indeed is risen! At Christmas Christ was born! The people respond Let us glorify him! Some priests are used to star ting their homily by a greeting. To some extent this is after the example of some easterly located countries. Firstly, it is important to state, in regard to this matter, that in the East a greeting means a lot more than just a mere expression of good manners. And when it comes to a Christian greeting, it is a prayer – a celebration of God. It is not used only upon entering or leaving, possibly walking past someone as it is with Good day! For instan ce greeting Christ among us! has its place at the , which prie sts bestow to one another at the altar 33 , also at the Euchelaion when the priest marks the foreheads of the faithful ones with oil with a sign of

32 See in: VRABLEC, J. – FABIAN, A.: Homiletika I. – II. základná a materiálna. Trnava : SSV, 2001, p. 103 – 111. 33 See in: Svätá božská liturgia nášho Otca svätého Jána Zlatoústeho. Prešov : Spolok bis kupa Petra Pavla Gojdiča, 1998, p. 48.

79 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100070 cross, then, on some occasions, a small altar cross or evangelium or icon are also given to the faithful to kiss. It is hard to imagine a GreekCatholic priest who would not greet people Christos voskrese! after or possibly also before the homily on the feast of Pascha. A Christian greeting has therefo re a different quality and use than a profane greeting. That is why it can not be disturbing at the end of the homily. Sometimes it can help expunge a demotic and after the homily rather inappropriate: “May God pay you for the word of God!“ Let us remind ourselves of Paul’s words: “For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel!“ (1 Cor 9, 16). It is simply not approp riate to thank the preacher during the liturgy for having preached. It is a real intrusion in the celebration of the holy liturgy. The faithful can certa inly be taught not to use it be explaining. It is still considered most ap propriate to end a homily by saying Amen. As far as a salutation at the beginning of homily, that is when the pe ople have sung “Glory to You, O Lord, glory to You“, this is more ques tionable. Firstly, because the chant “Glory to You, O Lord, ...“is basically a salutation by which we glorify God and, secondly, and that is more impor tant, that according to the formal homiletics and based on the profane rhetorics, it is necessary to captivate the attention of listeners by the very first words of the homily. It is a so called anthropological induction .34 Basically a stereotypical – for the most part the same greeting at the be ginning of the homily could disturb this highly needed moment of an ini tial captivation of listeners. Therefore, it is not appropriate to use a long salutation, even though it may interest people as they are interested in everyone who has come. Nevertheless, at bigger festivities someone else can welcome the guests before the beginning of the festivity. The most appropriate salutation before homily is simply: “Brothers and sisters!“. This salutation includes everyone – both and the people. The practice in the GreekCatholic Church in Slovakia, however, is that if there is an ho nourable guest in the church, the preacher salutes him.

Practical findings In the academic year 2007/2008 at the GreekCatholic theological fa culty of the Prešov University in Prešov, I was a supervisor to the diploma thesis of a student who, under my guidance, dealt with the current preach ing activity of the GreekCatholic priests in Slovakia. 35 A constituent of the thesis is also a practical part: The Survey of the Preacher’s Climate in the

34 See in: VRABLEC, J. – FABIAN, A.: Homiletika I. – II. základná a materiálna. Trnava : SSV, 2001, p. 143, 146. 35 See in: NASTIŠIN, M.: Súčasná kazateľská činnosť gréckokatolíckych kňazov na Slovensku ako súčasť novej evanjelizácie. Prešov : Gréckokatolícka teologická fakulta Prešovskej uni verzity, 2008. Diplomová práca (Thesis).

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Greek Catholic Church in Slovakia . 220 GreekCatholic priests in active service were asked to participate in the survey. At the time that was 58,51% of the total number of GreekCatholic priests in Slovakia. 100 prie sts, which was at the time 26, 59 % of the total number of GreekCatholic priests in Slovakia, responded to the questionnaire. I will give at least some findings. However, I am not going to deal with them in great detail, that is I am not going to mention all the an swers. In this report we are, before anything else, getting at the presenta tion of the preaching activity of the majority of GreekCatholic priests, and that is why I will give the major answers only. Based on the findings of the questionnaire, it can be assumed that the majority of the priests in Slovakia use in the structure of the homily the compositional scheme known as the scheme of professor Vrablec, which originates from the civil rhetorics and homilies of the Fathers of the Church: AI, KE, DI, PAR, MY, ADE. 36 Out of 100 priests, as many as 84% use this scheme, which based on this sample of priests suggests that this dynamic structure of homily is used by majority of GreekCatholic priests in Slovakia. There exist also other homily structures which respect the dialogue grada tion in a different way. It is also necessary to say that the eastern preacher’s practise is distant from the certain system, but from the certain point of view, it is closer to the word of God and Liturgy. However, Vrablec’s struc ture of the homily, as we call it, is unquestionably so valuable that it gives homilies in Slovakia a distinct quality. Without this structure a homily may defy certain neatness and vitality. If we repudiated this structure, our homi lies could give an impression of imbalance to such an extent that the ke rygma could fade out and our homily could lose the dimension of a joyous message and become more of a scholarly lecture. So the structure of homily is not its foundation, but supports it a great deal. The most common salutation is Dear brothers and sisters! It is used by 56% out of 100 priests. Another 27% add dear young friends, boys and girls, dear children and so on. Out of 100 priests, 63% develop just one topic in their homily, which is a highly positive finding. 21% use one, but sometimes more topics. The GreekCatholic priests in Slovakia chose a topic, for the most part, from the evangelium, sometimes form the reading from the letters of the Apostles. A great majority out 100 priests (more than 90%) draw the topic from the word of God and from liturgy, possibly from the period of the church year, which is a very positive finding. These are, in the Byzantine rite, for instance liturgies of the Presanctified Gifts during the Great

36 See in: VRABLEC, J.: Homiletika. Trnava : SSV v CN Bratislava, 1987, p. 54. AI – antropologická indukcia (anthropological induction), KE – kerygma (kerygma), DI – didaskália (didaskalia), PAR – parakléza (paraklesis), MY – mystagógia (mystagogy) and ADE – antropologická dedukcia (anthropological deduction).

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(the reading is from the Old Testament). Only some priests have stated that they sometimes have a topical sermon as well. If we want to be more precise, up to 79% of the priests find the source in the word of God, 16% are inspired rather by the liturgical period which homiletics accepts, and only 5% of the priests like the topical sermons. The length of homilies of the GreekCatholic priests in Slovakia is adequate to the circumstances. The questionnaire has shown that 60 prea chers out of 100 have a homily on Sunday or a feast day spanning from 7 to 15 minutes. 18% have a homily lasting more than 15 minutes and 22% preach less than 7 minutes. Everyday homily or speech lasts from 5 to 10 minutes in 46% out of 100 priests. 54% preach for up to 5 minutes on or dinary days. As far as the formal homiletics is concerned, out of one hundred prie sts, who have joined the survey, as many as 60% use the rhetorical ques tion in each homily, 32% use it sometimes and only 8% do not use rheto rical questions in the homily. According to the questionnaire, the GreekCatholic priests in Slovakia like to portray the word of God in rhetorical images and examples. Out of 100 preachers, as many as 74% use an example or an image during their homily on Sunday and feast day. We know that visualisation is very im portant in a homily. 26% of priests make a written elaboration of homily for Sundays or fe ast days (that, however, does not mean that they read the homily), 15% do so only sometimes, 13% prepare some points only and 46% do not make a written preparation. Of one hundred priests only 2% of read the homily, 33% sometimes read a quotation, or a story, but 65% of the priests, on principle, do not read the homily at all. For the end of these findings I have kept one statement or figure that 90 out of 100 priests look forward to homily and they enjoy preaching.

Summary It is certainly not possible to mention in one lecture everything about the preaching or homiletic activity of the GreekCatholic priests in Slovakia. I have attempted to at least give a certain introduction to a rather extensive topic of the specifics of this activity in the Byzantine rite and in the Greek Catholic Church. Preaching activity is priests’ “everyday bread” and, therefo re, the attitude of priest towards spreading the joyous message makes a lot of difference. The formation of priests in the GreekCatholic seminary of the blessed bishop Pavol Peter Gojdič in Prešov, the training of students of the ology at the GreekCatholic theological faculty of the Prešov university in Prešov, as well as the permanent formation of priests of the GreekCatholic metropolitan church sui iuris in Slovakia are focused on the priority of spreading the word. A very effective means in the building of the relation

82 ETheologos, Vol. 2, No. 1 DOI 10.2478/v1015401100070 ship of love towards the service of spreading is a daytoday contemplation of theologians and priests. The prayers of the faithful for priests and for their preaching service are very important. Pope Paul VI in Evangelii tiandi wrote that the faithful expect a lot from the priests’ preaching activity, which should be filled with a deep faith of the preacher and permeated by cordial love. “Many parochial or other communities live and are held toget her thanks to the Sunday homily“ (EN 43). To a great extent this applies to the GreekCatholic parishes and communities in Slovakia.

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