Revista Studii Teologice


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Pathos şi personalitate în discursul omiletic

Pathos and personality in the homiletic discourse

Autor(i): Pr. Marius Daniel CIOBOTĂ

This study aims to highlight the elements of the psycho-affective background, within homiletic interaction. Beyond religious ideas and concepts, images and ethical advice, the preacher and the faithful who receive the message of the sermon relate interpersonally, employing for this purpose a comprehensive range of cognitive and especially emotional reactions.
Far from catching up exterior meanings passively and mechanically, persons engaged within the homiletic process build communicative meanings by their inner co-guidance, according to contextual markers. Direct interaction actuates deep personal energies, hardly discernible inner universes, which have a sub-textual function, as a generating matrix of specific ideas and emotionality inside of homiletic discourse. Lexical selection, phraseology, compositional and pronunciation style, gesture are all of them (each with a well-defined and complementary role) representative marks of the preacher’s personality, integrating his cultural competence, too, with all that it implies.
The effects of the sermon ultimately hinge on the level of homiletic actors’ involvement (the preacher and the Christian audience) within the interpersonal relation presumed by an authentic communication. In making this affective connection specific to Christian homily, an important role is played both by the communicative availability of the concerned personalities (an aspect depending on the psychological typology in question), and by stylistic, paraverbal and sign-language ways to building such a spiritual connection. Despite a fairly widespread prejudice that proves to be a cause of frequent homiletic failures, strictly referential dimension of the sermon message, although extremely important, is not the sufficient source of success. It is to be discovered, from the continuous pastoral and teaching exercise, that the homily achieves maximum efficiency only when it focuses on direct human interaction between the preacher’s and the faithful’s person, to whom the ecclesial discourse is intended.

Pagini: 235-256