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A homily (from Greek ὁμιλία, homilía) is a commentary that follows a reading of scripture,[1] giving the "public explanation of a sacred doctrine" or text. The works of Origen[2] and John Chrysostom (known as Paschal Homily)[3] are considered exemplary forms of Christian homily.[4]

In Catholic, Anglican, Lutheran, and Eastern Orthodox churches, a homily is usually given during Mass (Divine Liturgy or Holy Qurbana for Orthodox and Eastern Catholic Churches, and Divine Service for the Lutheran Church) at the end of the Liturgy of the Word. Many people consider it synonymous with a sermon.[1]

The English word homily is derived from the Ancient Greek word ὁμιλία homilia, which means intercourse or interaction with other people (derived from the word homilos, meaning "a gathering"). The word is used in 1 Corinthians 15:33 ("wicked homiliai corrupt good morals"). The related verb is used in Luke 24:14 (as homiloun), and in Acts 24:26 (as homilei), both used in the sense of "speaking with". The word later came to have a more technical sense. According to The Catholic Encyclopedia, Origen was the first to distinguish between logos (sermo) and homilia (tractatus).[5]

Roman Catholic Mass homily

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The General Instruction of the Roman Missal (GIRM), the official document governing the celebration of Mass, states that:

65. The Homily is part of the Liturgy and is strongly recommended, for it is necessary for the nurturing of the Christian life. It should be an exposition of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or from the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners.

Other senses

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Contemporary Protestant clergy often use the term 'homily' to describe a short sermon, such as one created for a wedding or funeral.[1]

In colloquial, non-religious, usage, homily often means a sermon concerning a practical matter, a moralizing lecture or admonition, or an inspirational saying or platitude, but sermon is the more appropriate word in these cases.[1][6]

See also

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Footnotes

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Bibliography

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Homily

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from Grokipedia
A homily is a form of religious in , typically delivered by an ordained minister during a liturgical service such as the , that expounds upon the scriptural readings of the day to proclaim the of Christ and foster the faithful's participation in the . Derived from the homilía (ὁμιλία), meaning "conversation" or "discourse among a crowd," the term entered English in the late 14th century via Old French omelie and Church Latin homilia, originally denoting an informal, communal address rather than a formal oration. In its liturgical context, the homily serves as an essential element of the of the Word, providing explanation, reflection, and exhortation to connect biblical texts with the mysteries of faith and everyday Christian living, thereby nourishing the spiritual life of the assembly. Historically, homilies trace their roots to early Christian practices in the patristic era, where figures like Origen of Alexandria (c. 185–254 AD) developed them as scriptural expositions during worship gatherings, evolving from prophetic addresses in Jewish synagogue traditions to structured proclamations integral to the emerging Church's liturgy. Post-Vatican II reforms in the Catholic Church emphasized the homily's role as a "quasi-sacramental" act, where Christ is present through the preacher's words, distinguishing it from standalone sermons by its unbreakable tie to the Eucharistic celebration. While most prominent in Catholic and Orthodox traditions, the homily influences broader Christian preaching, underscoring the transformative power of God's Word in communal worship.

Etymology and Definition

Origins of the Term

The term "homily" originates from the word homilía (ὁμιλία), signifying "conversation," "discourse," or "association," derived from the verb homileîn (ὁμιλεῖν), "to converse" or "to associate with," which combines homós (ὁμός), meaning "together" or "same," and îlos (ἵλος), denoting "crowd," "troop," or "company." This etymology reflects an initial emphasis on communal interaction or informal gathering, rather than formal oratory. In the , homilía appears only once as a , in 1 Corinthians 15:33, rendered as "communications" or "company" in translations, where Paul cautions, "Do not be deceived: ' corrupts good morals,'" using homilía kakôn to denote harmful associations. The related verb homileô (ὁμιλέω) occurs in :14, describing the two disciples who "conversed" or "talked together" about recent events while walking to , and in Acts 24:26, where it refers to Paul's ongoing "intercourse" or discussions with the governor Felix during imprisonment. These instances underscore the term's connotation of familiar, interpersonal exchange, often in a social or dialogic context. Early patristic writers adapted homilía for Christian instruction. In the 3rd century, distinguished homilía as an informal, conversational exposition of Scripture, contrasting it with lógos (λόγος), a more systematic or rhetorical treatise, thereby applying the term to extemporaneous biblical teaching aimed at a gathered . By the , homilía had solidified as an term for verse-by-verse scriptural commentary delivered in a direct, engaging manner, as seen in the prolific works of (c. 347–407 CE), whose thousands of preserved homilies exemplified this conversational yet authoritative style, earning him the epithet "golden-mouthed" for his preaching eloquence.

Core Meaning and Distinctions

A homily constitutes a scriptural commentary delivered to a congregation, elucidating sacred through explanation of its literal and spiritual meanings while emphasizing practical moral and spiritual applications for daily life. This form of , rooted in early Christian practice, prioritizes an exegetical engagement with biblical texts, weaving extensive scriptural integration into a simple, accessible exposition that is often moral or hortatory in nature. Its conversational tone fosters communal edification, aiming to build faith and inspire ethical living rather than provoke theological debate or systematic argumentation. Distinct from a , which typically encompasses a broader religious exhortation with a formal structure including introduction, divisions, and conclusion, a homily remains shorter, more interpretive, and extemporaneous, functioning as an informal reflection tied directly to the day's liturgical readings. Whereas a may address varied topics independently of the context, the homily serves as an organic extension of the Scripture proclamation within the liturgy itself. In comparison to a , which delivers instructional content in an academic or detached educational setting focused on information transfer, a homily is profoundly liturgical and faith-based, bridging biblical insights to the Eucharistic celebration to nurture communal spiritual growth. Exemplary instances of homilies include Origen's series on Genesis, where he pioneered the distinction between this interpretive form and more structured sermons, offering verse-by-verse analysis to uncover deeper theological layers. Likewise, John Chrysostom's Paschal Homily exemplifies the genre through its vibrant, inclusive proclamation of Christ's , inviting all to partake in the joy of salvation regardless of personal failings.

Historical Development

Early Christian Era

The homily in emerged from the tradition of apostolic preaching, which drew directly from models of scriptural exposition. In the Gospel of Luke, himself exemplifies this practice during his post-resurrection appearance on the road to , where he interprets the Scriptures beginning with and the prophets to explain the necessity of the Messiah's suffering and glory (:25–27). This act of opening the Scriptures served as a foundational pattern for early Christian preachers, who sought to illuminate the [Old Testament](/page/Old Testament) prophecies in light of Christ's fulfillment, transitioning from prophetic readings to explanatory discourses within worship gatherings. During the 2nd and 3rd centuries, the homily developed into a more systematic form, particularly through the work of Origen of Alexandria (c. 185–253 CE), whose numerous preserved homilies include series on Genesis, Exodus, Leviticus, Numbers, Joshua, and the Psalms. Origen's approach emphasized allegorical interpretation, viewing Scripture as containing multiple layers of meaning—literal, moral, and spiritual—to guide believers toward deeper spiritual insight and transformation. His homilies, delivered to mixed congregations in Caesarea, represented the first major collection of such works, blending philosophical influences with exegetical depth to foster Christian doctrine amid emerging theological debates. The marked the homily's prominence in ecclesiastical life, exemplified by (c. 347–407 CE), who delivered over 600 preserved homilies on Scripture, focusing on practical ethics and moral application for everyday Christian living. As Archbishop of , Chrysostom used his sermons for , instructing new converts in orthodox beliefs, and as a tool against heresies such as and Judaizing tendencies, urging listeners to embody scriptural truths in urban society. His eloquent, accessible style earned him the epithet "Golden-Mouthed," making homilies central to combating doctrinal errors and promoting ethical conduct. The spread of homiletic practices among other further adapted these discourses for diverse audiences, notably through of (c. 340–397 CE) and (354–430 CE). , as bishop of a major urban center, composed homilies on Old and texts that addressed congregational needs in , incorporating rhetorical flair to engage city dwellers and counter Arian influences while influencing figures like . Augustine, preaching extensively in Hippo's urban setting, produced approximately 600 sermons that integrated scriptural exposition with pastoral exhortation, adapting homilies to instruct mixed assemblies on faith, virtue, and community life amid North African challenges.

Medieval and Reformation Periods

During the medieval period, homilies became integral to the educational frameworks of monastic and schools, serving as tools for scriptural instruction and within these institutions. In monastic settings, preaching evolved from internal practices to a more formalized duty, with sermons circulating between religious communities and secular audiences by century, reflecting debates on ' roles in public exhortation. schools, as centers of clerical training, emphasized homiletic preparation, where future learned to expound scripture for . This integration helped preserve and disseminate patristic traditions while adapting them to local contexts. A notable development was the emergence of vernacular homilies aimed at lay audiences, exemplified by the works of (1090–1153), whose sermons were often delivered or translated into local languages like French to reach non-clerical listeners effectively. Bernard's preaching, such as his sermons on the , combined mystical with accessible moral guidance, bridging monastic theology and popular devotion during the twelfth-century Cistercian revival. This shift toward delivery responded to the growing need for lay edification amid expanding urban populations and crusading movements. Scholasticism further influenced homiletic practice through figures like (1225–1274), who blended biblical with in works that informed preaching. While the itself is a comprehensive theological treatise drawing extensively from scripture to elucidate doctrines like the and sacraments, Aquinas also composed dedicated homilies—such as those on the and the —that excerpted and applied Summa-style arguments for liturgical use. This approach elevated homilies from simple moral tales to intellectually rigorous expositions, integrating Aristotelian logic with scriptural interpretation to train preachers in universities and . The brought sharp critiques of medieval homiletic traditions, with reformers prioritizing scriptural fidelity over perceived ritualistic excesses. (1483–1546) advocated for homilies centered solely on biblical exposition, rejecting allegorical indulgences and emphasizing Christ's revelation through scripture alone, as seen in his postils and sermons that urged repentance and faith via direct textual analysis. Similarly, (1509–1564) modeled structured , sequentially unpacking scripture in vernacular sermons delivered multiple times weekly in , aiming to render the Bible's plain sense accessible and authoritative for congregational life. These approaches democratized , shifting authority from ecclesiastical hierarchy to the text itself. In response, the Catholic Church's (1545–1563) sought to reaffirm and reform homiletic practice to counter Protestant gains, mandating that bishops and pastors preach on Sundays and feast days, expounding readings in the when beneficial for lay understanding. Decrees in Sessions V and XXII required clerics to explain scriptural "oracles" and doctrines in the common tongue during festivals, while establishing seminaries to train priests in effective preaching. This post-Reformation divergence preserved Latin but promoted vernacular homilies as a tool, fostering doctrinal clarity amid divides.

Role in Christian Liturgy

In the Catholic Church

In the , the homily forms an integral part of the during , delivered immediately after the readings from Sacred Scripture and before the . According to the General Instruction of the (GIRM), it concludes this section of the by providing an exposition that ties the proclaimed word to the Eucharistic celebration. The homily is obligatory at Masses celebrated with a congregation on Sundays and holy days of obligation, and it cannot be omitted except for a serious reason; on weekdays, especially during seasons like Advent and , it is strongly recommended. This placement and requirement underscore its role in bridging scriptural proclamation with communal worship. The homily must be delivered by an ordained minister, ordinarily the celebrating , though it may occasionally be given by a concelebrating or at the discretion of the celebrant; it is never permitted for a layperson to preach the homily during . Its content is required to explain the Scripture readings of the day, the texts proper to the , or the mystery being celebrated, always drawing primarily from biblical and liturgical sources. The homily should be brief to maintain attentiveness and follows a brief period of silence after the readings to allow reflection. These guidelines ensure the homily remains a focused liturgical element rather than an extended discourse. In contemporary practice, as emphasized by in 2024, homilies should be less than 10 minutes, inspired by , and centered on . The purpose of the homily is to proclaim the mystery of Christ, particularly the , fostering deeper faith, Christian initiation, and ongoing among the faithful by applying Scripture to their lives. It should be tailored to the assembly's particular circumstances, culture, and needs, promoting active participation in the while avoiding an overemphasis on personal anecdotes, which could shift focus from the Church's to individual experiences. This emphasis traces back to the Second Vatican Council, where (1963) mandated that homilies expound the mysteries of faith and principles of Christian life from sacred texts, esteeming them as essential for liturgical renewal and scriptural engagement.

In Eastern Orthodox and Oriental Churches

In the Eastern Orthodox and Oriental Churches, the homily forms a key element of the , delivered immediately following the Gospel reading as part of the of the Catechumens. This positioning allows the to interpret the proclaimed Scriptures in light of the ongoing liturgical action, bridging the instructional phase of the service with the sacramental of the Faithful that ensues. The homily thus serves to edify both catechumens—those preparing for —and the baptized faithful, reinforcing the communal encounter with the divine word within the Eucharistic celebration. Within the predominant in , homilies are typically given by priests or bishops, maintaining a tradition rooted in early patristic practices where bishops like St. John Chrysostom expounded Scripture with rhetorical eloquence and theological depth. , including the Coptic, Armenian, Syriac, and Ethiopian traditions, similarly incorporate homilies into their , often emphasizing patristic continuity through veneration of figures like Chrysostom, whose feast-specific sermons influence contemporary preaching. For instance, in Coptic services, bishops deliver homilies during the to elucidate passages, aligning with the rich liturgical heritage shared across these ancient communions. Homilies in these traditions prioritize a mystagogical interpretation, connecting biblical texts to the sacraments and the Church's mystical life, thereby guiding the assembly toward deeper participation in the divine economy. This approach often results in more extended and poetically structured discourses compared to Western counterparts, with compositions tailored to major feasts—such as the renowned Paschal homily of St. , proclaimed during Paschal to celebrate Christ's and invite all to the Eucharistic joy. Early patristic influences, like Chrysostom's emphasis on scriptural exposition, briefly underscore this enduring focus on salvation history. In modern Eastern Orthodox practice, homilies are strongly encouraged at every to foster , Christocentric teaching, and eschatological hope, though they are not universally obligatory, particularly on weekdays or in smaller gatherings. Among Oriental Orthodox communities, similar encouragement persists through structured preaching in litanies and youth formation, adapting to contemporary contexts while preserving sacramental ties.

In Protestant Traditions

During the Protestant Reformation, the homily evolved from a liturgical commentary into a central form of scriptural exposition, emphasizing the Bible's authority over ecclesiastical rituals. viewed sermons—often termed homiletical in his writings—as direct expositions of Scripture to convey God's grace, following a law-gospel pattern to address and proclaim Christ. initiated sequential preaching in starting in 1518, systematically expounding the Gospel of Matthew and other texts to reform public theology through biblical narrative. advanced this model with lectio continua, delivering exhaustive verse-by-verse sermons, such as 159 on the , to foster doctrinal depth and personal application in Geneva's congregations. In Anglican and Lutheran churches, homilies function as concise scriptural addresses integrated into Eucharistic services, distinguishing them from longer standalone sermons in other Protestant groups. The Anglican mandates the reading of approved homilies from (1547 and 1563) during services lacking a , ensuring orthodox teaching on doctrines like justification by faith. Lutheran liturgy similarly positions the homily—termed a —as a proclamation of following Scripture readings, often brief to complement the . Broader Protestant denominations, such as , favor the term "sermon" for extended topical or expository preaching, though "homily" persists for shorter moral reflections tied to lectionary texts in ecumenical or liturgical settings. Modern Protestant homilies exhibit flexibility in length and focus, adapting scriptural exposition to contemporary issues like and personal ethics while prioritizing . In non-Eucharistic gatherings, increasingly deliver homilies, reflecting the Reformation's and enabling diverse voices in studies or prayer meetings. The Anglican uphold the as doctrinal standards, influencing ongoing provisions for homiletic reading in the to maintain reformed teaching.

Characteristics of a Homily

Structure and Content

A homily typically follows a standard structure designed to engage the congregation with Scripture while fostering spiritual growth. The introduction contextualizes the scriptural reading, often linking it to the liturgical season or immediate context to draw listeners in. This is followed by , which involves a careful of the biblical text, explaining its meaning within the tradition of the Church without delving into overly academic details. The application section then draws moral and spiritual lessons, connecting the exegesis to everyday life and the . Finally, the conclusion offers a , summarizing key insights and inspiring practical commitment to . Content in a homily is firmly rooted in the texts proclaimed during the , ensuring alignment with the Church's liturgical cycle and emphasizing the Gospel reading. It balances doctrinal exposition, ethical imperatives, and eschatological hope, presenting the in a way that nourishes and practice. Political topics are generally avoided unless directly tied to principles, maintaining focus on . Variations in homily length influence its development, with shorter homilies of about 5-7 minutes concentrating on a single key point from the readings for concise impact. Longer homilies allow for sequential exploration of multiple themes, building a more layered reflection while remaining accessible; as of a 2019 study, Catholic homilies averaged around 14 minutes, shorter than many Protestant sermons, though recent papal guidance as of December 2024 recommends limiting homilies to no more than 10 minutes to sustain attention. Homilies often employ rhetorical devices to enhance clarity and engagement, such as analogies that illustrate abstract truths through relatable comparisons. For instance, early preachers like used analogies, including similes and metaphors, to make scriptural teachings vivid and memorable for diverse audiences.

Delivery and Purpose

The delivery of a homily emphasizes a conversational tone to foster connection with the congregation, rather than a formal lecture style, allowing the preacher to engage listeners as participants in the liturgical . Effective techniques include maintaining to build and convey sincerity, incorporating pauses for reflection to let key insights resonate, and employing voice modulation—such as varying pitch and pace—to hold attention across diverse audiences, including children and the elderly. These elements, drawn from nonverbal cues and vocal clarity, help transform the homily from mere exposition into a dynamic that invites communal response. In Catholic and Orthodox traditions, the role of delivering a homily is reserved for ordained ministers—such as , deacons, or bishops—who are entrusted with this function within the , though Protestant traditions often allow lay preachers. Preparation begins with prayerful immersion in Scripture through practices like , involving reading, meditation, prayer, and contemplation, followed by rigorous study of theological resources to ensure doctrinal fidelity. This process, often spanning several days, integrates personal reflection with an awareness of the assembly's context, culminating in a or outline that aligns the with the liturgical readings. The primary purpose of a homily is to illuminate the truths of by breaking open the Scriptures, connecting them to , and proclaiming Christ's to nurture the Christian community's spiritual growth. It aims to inspire conversion and deeper commitment, guiding listeners toward active participation in the and ethical living, while fostering a sense of unity among believers. Delivering homilies in contemporary settings presents challenges, particularly in adapting content to diverse cultural contexts through , which requires sensitivity to local customs and social realities without diluting core doctrine. Preachers must also navigate modern distractions by avoiding overused clichés or superficial anecdotes that risk alienating hearers, instead prioritizing fresh, relatable insights grounded in Scripture to maintain and depth.

Uses Beyond Christianity

In Other Religions

In Judaism, the drash (or derash) constitutes the homiletical interpretation within rabbinic sermons, drawing on midrashic to explore deeper moral and ethical meanings from biblical texts during services. This form of discourse, part of the traditional PaRDeS interpretive method (encompassing , remez, drash, and ), emphasizes narrative expansion and application to contemporary life, often delivered orally by a after readings. Unlike the Christian homily's direct tie to liturgical scripture proclamation, the drash prioritizes dialogical engagement with sacred narratives to foster communal reflection. In , the khutbah serves as the obligatory Friday sermon delivered in mosques, centering on explanations of Quranic verses, prophetic traditions (), and ethical guidance to exhort moral conduct among worshippers. Performed by an standing on a , it typically unfolds in two parts—praise of followed by —and integrates historical religious narratives to reinforce community values, preceding the congregational prayer (salat al-jumu'ah). This practice, rooted in the Prophet Muhammad's example, functions as a key medium for and , though it remains distinct from Christian homilies by its emphasis on legal () and communal exhortation without eucharistic context. Parallels appear in other traditions, such as Buddhist dharma talks, which involve oral expositions on sutras and core teachings to guide practitioners toward enlightenment and ethical living. These discourses, often given by monks or teachers in monastic or lay settings, unpack texts like the to illustrate concepts such as impermanence and , promoting meditative insight over ritual enactment. Similarly, in , upadesa denotes spiritual instruction through discourses in temple or guru-led gatherings, focusing on scriptural wisdom from texts like the to impart knowledge of the self (atman) and ultimate reality (). Delivered by spiritual teachers, these teachings emphasize devotional and philosophical guidance, sharing the exhortative tone of homilies but diverging in their non-liturgical, initiatory orientation toward personal liberation (). Across these practices, the scriptural and motivational elements echo homiletic purposes, yet they operate independently of Christian sacramental frameworks.

Secular and Literary Contexts

In secular contexts, the term "homily" refers to a or on a theme, often carrying a connotation of tedious or moralizing advice, such as a "parental homily" cautioning against poor . This usage extends from its original religious meaning of a , evolving by the late to describe any admonitory or inspirational talk lacking doctrinal authority. For instance, it can denote commonplace platitudes or clichés intended to impart ethical guidance in everyday situations. In literary traditions, the homily has functioned as a genre blending moral instruction with or reflective prose, particularly prominent in medieval English literature. Geoffrey Chaucer's (c. 1400), the final prose piece in , exemplifies this as a on and the seven deadly sins, structured like a penitential manual rather than a tale, drawing from Latin sources to offer ethical counsel. In modern literature, Ralph Waldo Emerson's essays, such as those in Essays: First Series (1841), adopt a homiletic style through reflective moral explorations of and , emphasizing ethical self-cultivation without religious . By the , the homily had shifted from primarily sacred connotations to a commonplace secular form, reflecting broader cultural where moral discourse permeated non-religious spheres like philosophy and public address. This evolution is evident in 20th-century speeches, such as 's "I Have a Dream" (1963), which employs homiletic techniques like rhythmic repetition and anaphora—drawn from sermonic traditions—to advance ethical calls for racial justice and human dignity. Unlike a traditional , which typically invokes divine authority and scriptural , the secular homily centers on , wisdom, or social critique, delivered in informal or literary settings to persuade through reason rather than . This distinction underscores its role as a versatile tool for moral persuasion in profane contexts, free from liturgical constraints.

References

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