| Nama Pengarang | : | Vincent Baguette, Thierry Lievens, Mariano Manso, Pierre Mourlon Beenaert, Andre Fossion, Nathalie Lacroix, Jacques Henrotay, Roger Gryson, Robert Roelandt |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 381-388 |
| Abstraksi Narasi | : | If we consideer the Church and the priestly ministry in a faith perspective, we must take seriously these gifts from God and cooperate with Him. Vocation to the priestly ministry has to be considered in the largee framework of all speecific vocations. After recalling that a discernment process is inherent to any vocation and is paart of anny Christian life, the author describes his practice of accompanying candidates to the priesthood in the Belgian diocessse of Liege. The author mentions a few criteria for accepting a seminaarian and gives a few general characteristics of the candidates to the ministry. Accompanying future priest s during their seminary formaation remains a work of ongoing disceernment, characterised by training and preparation to the ministry in the areaas of spirituality, intellectual studies, community life, pastoral work. These main trends are situated in the cultural context of the modern world. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 293-303 |
| Abstraksi Narasi | : | The article deals with civil ethics in a context of violence. Colombia, a Catholic country, has become one of the most dangerous places to live in the world. In a parabolic manner, the author explains how Colombians used to live in a house, a public place where all lived together in harmony. This house, the house of the ancestors, has broken down and does not exist any more. One has to build another house. Under its roof, religious community and civil community were one and the same thing but today the roof has collapsed. Where can people live when 76 murder s occur daily in a city and such a situation becomes ``normal``? Many are the reasons why the house has fallen into ruins: peasants have come to towns and have forgotten their roots; totalitarian regimes have lost their legitimacy; many people are aware that they are left out, without status or recognition; institutions have lost all credibility, be it the Congress or the military, justice or the police; finally one can incriminate a new style of life. Medellin is not a city any more but a jumble of buildings and cars, noises and violence. The article attempts to understand what is meant by a civil ethic and how to proceed to foster it. One has to engage a process which would start from the natural commmunity of the family and go over to a community which is built up rationally, the civilian community, and finally to a civilian ethic and its components. The author gives five points which can constitute civil ethics: a non-religious secular ethic, based on justice, truly democratic, accepted by all and based on tolerance. Finally the author makes reference to the place of religion in the construction of this civilian ethic, for Colombia is a land of deep Christian tradition and one has to keep this tradition. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 304-314 |
| Abstraksi Narasi | : | The most unconsidered human person is the defenter of human dignity, exlaims Father Joseph Wresinski, the founder of ATD Quart-Monde. Indeed the encounter with the poorest raises a question: would it not help us to go beyond fascinations which can mislead us? Fascination blinds and mesmerizes. It accentuates so much the attraction of one element of reality that it lessens our critical sense, preents stepping back, puts in the shade other aspects of life. Will the poor free us from such blindness? What is the power of seduction of the poor, who are everywhere present among us? Misery does not offer anything which could distract from enticements or fascinations. It can only be reflused or destroyed. To encounter the truly poor and the destitute is disturbing. Confronted with the poor, several reactions are possible: condemning without judgement, providing assistance, establishing communion. These three attitudes invite reflection. The very diversity leads us to admit that the poor person disturbs those who meet him. But the most ignored, most rejected men and women remind us that beyond all ideology one basic reference remains. And for the Christian, the poorest of the poor is a brother of Christ. To meet the truly poor is to meet the poor Christ. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 331-338 |
| Abstraksi Narasi | : | The United Nations have declared 1933 ``International Year of the Aborigines``. In Asia as elsewhere, governments have been satisfied with relegating these native populations to far off, barren areas. During the last decades. Asianaborigines have been confronted with two important factors of social and chultural change: first, Christian evangelization (an important segment of Christianity in South-East Asia is aboriginal) and second, fast economic developmet as well as the rise of a consumer society (specially in Malaysia, Thailand and Taiwan). Taiwan exemplifies the situation: its aborigines, called ``mountain people``, do not even make up 2 % of the local populationbut constitute one third of the Christians. Yet more and more, the Christian mountain youth is undergoing an identity crisis, taking distance from traditional values and giving up religious practice. The article describes the situation and problems of young tribesmen (with the example of six Taiwannese Tayals) and shares some reflections (proposed by pastors and profesors during a seminar held at the Taipei theological faculty) for better pastoral work among them. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 247-255 |
| Abstraksi Narasi | : | The New Age seems to be answer to many aspirations of our contemporaries. It presents itself as the solution of the future. One can also say that it really fascinates people. Why such a fascination with anything that is linked with the New Age? The fascination has to do with the three areas which are of concern to any human being: possessing things power, power over persons, and , especially, esoteric knowedge. In these three areas, one strikes a balance between abandoning one`s freedom into the hands of a guru and the acquisition of a knowledge which will give power over others. Christians have to exercise discernment, to sift things, to reject the weeds and to keep the good grain. In fact, there are values underlying the New Age: a thirst for the Absolute, spiritual quest, compassion, holistic approach, place given to intuition... But next to these values we find heterogeneous elements which require vigilance. To adhere to Christianity implies the rejection of some practices or belieft such as gnosticism, syncretism (reincarnation can not be reconciled with resurrection, etc), pantheism, chiromancy and other divining techniques. The author concludes by calling the Cristians to pass from enslaving fascination to prayerful admiration and free praise, from the ``mirror`` situation with ambiguous self appraisal to an ``iconic`` attitude where one meets the Other. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 277-292 |
| Abstraksi Narasi | : | It is impossible to speak about the Prophets of the Bible without mentioning idolatry. The fight against foreign gods and pagan worship takes a prominent place in the teachings of Hosea, Jeremiah, Ezechiel and Deutero Isaiah, etc. However one generally considers the concept of idolatry in the Bible in a restricted way, looking at it from a double perspective: the use of images in the yahwistic cult and the worship of the pagan gods. But this way of looking at idolatry is of little interest, and hardly relevant. Yet if we realize that idolatry takes into account two fundamental aspects: the rivals of God (forbidden through the first commandment) and the manipulation of the Lord (condemned by the second), it is difficult to consider that idolatry has been eliminated. There will always remain a double danger: the birth of new rivals of God and their being reduced to the category of idols. The great rivals of God are of two kinds: the military power of the great empires and the divinization of riches. The article analyzes the first form of idolatry by looking at the various elements: who are the gods, their gifts, the attitudes towards them, idolatrous actions and finally the offerings. Secondly Biblical texts speak of a close relationship between riches and idolatry, as between cause and effect. There are situations when riches lead to the neglect of God and to idolatrous practices. This is not to say that there is a worship of gold or silver. But there is truly idolatrous worship when earthly goods are the only orientation in life, being its sole motive and unique aim. Material goods can become rivals of God, and the prophets were clear on this point. In the last part of his article, the author considers what he calls the manipulation of God. It is precisely the pious person who is most tempted by this danger, tempted to fashion God after his own ideas. Thus worship, truths of faith, religious systems, sacred persons, traditions can be considered as absolute. A few examples are considered which reflect false securities and attempts to manipulate God: mannipulation through dogma (the Exodus story), the Covenant, the Temple, the day of the Lord. The teaching of the prophets on idolatry is far from being a ``mmuseum piece``. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 315-316 |
| Abstraksi Narasi | : | - |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 339-349 |
| Abstraksi Narasi | : | The situations of the Churches and Christian denominations in Central and Eastern Europe are very different. The author considers here the particular case of the Orthodox Church of Russia, emphasizing the new pastoral context, overlooking the underlying theological questions. In spite of well known deficiencies of the hierarchy, the Russians Church was recognized as the only institution able to answer the question of man`s destiny. In spite of everything, orthodox faith and culture have been kept and transmitted. In spite of the lack of theological research and any possibility of catechizing youth, of pastoral initiatives, of positive coverage in the media, the orthodox Church was nevertheless the only alternaative in a general frozenness. However today . In this new situaaaaation, one can note a few striking features. Parishes are being reopeneed and even founded. There are today eight theological seminaries and twenty spiritual training institutes, though it is extremely difficult to find qualified professors for these theological schoolsand institutes. But the most spectaculaaar phenomenon is probably the actual flowering of monastic life: in less than five years, more than 120 monasteries have been founded or filled again. These facts should not blind us to a few basic quessstions, which are common to all Orthodox Churches in Eaastteern Europe: the involvement of the hierarchy with the former political power; the relationship of the Churches to the State, the naation, and society in geneeral; and finally the place of Russia, and more largely of the Byzantine tradition, in Europe at the End of the century. For the author, when we shall accept anew (for it is not new) to leaaarn from Orthodoxy, the Orthodox Churches will also acknowledge their European dimension.This recognitionn shall alsoo help them find their placee in a new pluralist society. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 324-330 |
| Abstraksi Narasi | : | There is a natural association between fascination and adolescence. This connection is based on a paradox; indeed, adolescence is a movement towards autonomy, while fascination suggests dependence. It is the psychological loss of the previous links associated with the emotional entensity of the changes which makes of fascination an initiatory experience at the time of adolescence. Adolescence consists precisely in going through this paradox: to let oneself be captivated in order to attain freedom. Before shedding light on the structuring function of fascination at the time of adolescence and its natural dangers, an introduction draws our attention to the destructive affects of the contemporary myth of ``eternal youth``, especially for those ones who have to undergo this growth process. The fascination exerted on youth by a number of ideal figures, Dr Mahy says, in inevitable and necessary. Inevitable, because of what is going on at the time of puberty. Necessary, because the tie of adolescence is the time to forget past certainties and to face an uncertain future. Adolescence is a bet on the future associated with the surrender of the past. What is the function of fascination in the development of the adolescent`s personality? Convinced of the importance of this fascination process adults can use it as a lever for education, can oppose it and can also misuse it in a perverse manner. Both, adolescents and adults, have to b ehelped in this difficult education process. It is at the same a source of anguish and worries for the parents, it never goes without suffering for the adolescent, and always creates tension between generations. In the third part of this study, Dr de Brouwer wonders what exactly is the object that fascinates, what are its features and characteristics? The question raises another one concerning the ideal. It is probably a necessary illsion of childhood that there wil eventually be a time of fullness, of freedom, but the adolescent has to relinguish that illusion. In this context what is the meaning of the Greek myth of the trial of Perseus, confronted with Medusa? Who is medusa if not the other as the double of the self? To escape from fascination is to think by oneself, to flee the fascinum and from the charms which anchor the spirit, when the Self is fused with the Self, to this passage and of the risk which, if not incurred, would exclude Perseus from the experience of his own truth. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 263-276 |
| Abstraksi Narasi | : | The article offers some insightful thoughts on the body in the pespective of phylosophical reflection and of Christian faith. Human beings are bodies: There is not a single cell which is not working towards this unique result: survival and reproduction. To refuse the separation body-soul does not mean that there is no soul but that the body itself is spiritual. Our body is at the same time independant (for its source is beyond it) and autonomous (for it contributes to its own elaboration). Everything that we learn from the body tells us that we are part of nature. We are a product of the cosmos and we can only subsist through a permanent exchange with it. For the body is relationship, symbiosis and confrontation with the world around. In the beginning, i.e. at the source, was the Word. At the basis of everything, chould one also say, there is communication, exchange. For us, also the body of Christ is the last word of the Word made flesh. Before being word, the body is attentiveness, reception. Deprived from our senses, we sould we walled in loneliness. The body is a border, it separates at the same time that it allowa communication. But we have to go further: the unity that we are seeking with the other is a unnity in perpetual genesis, a unity which feeds on differences, welcoming what is not us and giving what we are. The body is also history (it bears on itself traces, marks, wounds of life, from my history and the history of my predecessors) and it projects me towards the future. Through our body is image of God, a God who is himself relationship. All this invites us to reflect on the theme of feeding and healing in the Bible (Gospel miracles indeed are meaningful in this respect: Christ presents himself as the one who nourishes and who cures bodies) and to understand what Saint Paul says about the (e.g. 1 Cor 12: 12-30) as something more than a metaphor. |
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