| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 350-352 |
| Abstraksi Narasi | : | - |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 317-323 |
| Abstraksi Narasi | : | - |
| Nama Pengarang | : | Andre Fossion, Jean-Francois Mahy, Benoit Lobet, Marcel Domergue, Didier de Brouwer, Michel Van Parijs, Anne de Braconier-d''Alcantara, Jose L. Sicre, Andre van Raemdonck, Olivier Lardinois, Jean Lecuit, Francisco de Roux |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 256-262 |
| Abstraksi Narasi | : | What relationships are these between Christianity and the New Age? Friends or enemies? Rivals or partners? The New Age is a mixture of theorities and practices which find inspiration at the crossroad of interests and areas: religious traditions, physical sciences and astrology, ecology and depth psychology, enlarged consciousness, mental therapies, etc. None of these elements is characteristic of the New Age. One can speak of the New Age wen these different areas and interests are organised and integrated in order to reach a suerior kind of knowledge and approach. Indeed the New Age is at the same time a thereaphy, a way of life and a religion. The New Age intends to free Christianity from its llimitations and narrowness, borrowing some of its elements and combining them with other trends from other religious and spiritual traditions. In spite of its seduction, the New Age needs to be viewed critical traditions. In spite of its seduction, the New Age needs to be viewed critically and one should not break adrift. Some possible deviations have to be pointed out: readiness to believe esoteric theories and hidden revelations, or acceptance of occult practices; a tendency to put everything on the same level; a flight from the harsh realities of life and its ethical challenges. The Christian edentity stands out clearly on three main points: 1. Christian faith recognizes a personal God who gives life and calls people to enter into a covenantal relationship with him; 2. It also invites us to build a more just and more fraternal world, in the concrete situations of our history; 3. Finally Christian faith calls for critical exercise of reason, in order to understand oneself and enter into dialogue with the others. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 175-180 |
| Abstraksi Narasi | : | ANIME is the faith education service of the Archdiocese of Brussels, a service which offers lay people basic theological training. Four persons undergoing the ANIME training share with us their reflections on what it means for them to belong to the Church. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 217-222 |
| Abstraksi Narasi | : | In 1989, Pope John Paul II convened a special Assembly for Africa and determined its main orientations: the Church in Africa at the Dawn of the Third Millenium. A number of questions have been proposed for sharing and reflection. The questions dealing with cathechesis (about 15 out of a total of 81) bear witness to the Synod`s concern for religious education in the African Churches. The author reminds us that ``orality`` is very much present in Black Africa, where communication emphasizes word, symbol and concrete experience. One can hope that through tjis Synod the whole Christian Church in Africa shall collect the fruits of the Spirit. Speaking about catechesis, one of these fruits is surely a catechesis which discovers anew the place and value of orality. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 149-159 |
| Abstraksi Narasi | : | In a situation of acute diversity and mounting publlic criticism, the Church must ``re-source`` herself in the grace which her exist, and in the hope that flows from such grace. She will then ralise that her opportunities to communicate and to enter into fellowship with people extend far beyond her sacramental and canonical boundaries (while not being foreign to her sacramental nature), in a way that is much deeper and more effective than is commonly assumed. The Catechism of the Catholic Church hints at such a perspective when it stresses that the missionary task of the Church implies a ``respectful dialogue`` and a receptive attitude toward the ``secret presence of God`` in the non-Christian world. This is definitely in accord with some often ill-considered Gospel statements such as: , and with those passages which emphasize the fact that a person`s loving, compassionate relationship with fellow human beings is a sign of an authentic relationship with Christ (Lk 10, Matt 25, etc). The Church should find in such an expression of her ``Mystery`` (LG II) a renewed hope for fulfilling her mission in today`s world wh ich, while less receptive to introduction, longs for a loving, creative presence to its tragedies and positive achievements. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 223-229 |
| Abstraksi Narasi | : | The author teaches religious education in the general and technical sections of a secondary school. His reflexions come from experience, the experience of a teacher happy in his profession, with few contacts with the parents yet well inserted among the academic staff. For him, an end to religion classes would deprive the youth of the opportunity to raise the question of meaning and to meet adults who are ready to dialogue with them on such subjects. Religious education in schools is not catechesis, with the ensuing faith education and commitment, but is a time for reflexion and discussion, a place where one can feed one`s spirit, take stand on ethical issues... Religious and ethical questions should not be relegated to the private sphere. Education has to take into account the whole person and should not become purely technical, exclusively job oriented and utilitarian. Young people realize the importance of what is at stake, but apparently it is not always the case with adults who have a more pragmatic bend of mind and a technocratic approach. In these pages, the author shares what is for him a deep conviction: religious education classes are an indispensable elments in the school curriculum. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 135-148 |
| Abstraksi Narasi | : | The new Catechism of the Catholic church in a foundation step in a living tradition, a continuing reflection on the `` already said``, a reflection which is given authority. Such a tet is not issued for individual reading. It is a general reference text for local documents yet to come. Its publication is truly a Church event. In a quick overview, the aticle presents a few salient points of the CAtechism, emphasizing one or the other by way of example. The basic theme of the Catechism is the divine Economy of salvation. Each of the Catechism`s four sections is presented as a dyptich: a first panel displays the subject while the second panel sets forth in a concrete manner how the Church believes, celebrates, lives and prays her faith, in the Creed, the seven sacraments, the ten commandments, and in the Our Father respectively. Each time, the account of the divine Economy goes back to the origins (the Creation, the Paschal Mystery, the new Law, Prayer, as gift of God), after which is developed the Revelation and the Tradition concerning each subject. The order of the different sections (Creed, sacraments, Christian behaviour) underlines the interactions among faith, hoope and charity. These three pillars of evangelization find their root in prayer. Prayer, linked as it is with liturgy, gives impetus to hope. Eschatology indeed is the lever of history. The new Catechism in an invitation ``to be the Church``, a Church not only of invormation but also of dialogue, a safe guide for the teaching of the faith and not just a text to be repeated, an encourageent to bear witness through life and word, an invitation to the needed work of inculturation of the Gospel message so that it can reach the people of our time. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 181-194 |
| Abstraksi Narasi | : | A Latinamerican View In the wake of Vatican II and Medellin, an important pastoral project has been set up for the Church of Latin America. Various experiences of information have followed the orientations of Medellin. At a recent meeting (July 1992) held in Sao Paulo, Brazil, representatives from thirteen centres drew up the balance-sheet of the work undertaken, analyzed the recent developments and reflected on the way to face new challenges. Drawing on his work at the CINEP (Bogota) and his experience of the Sao Paulo meeting, the author shares his reflections. The article begins by recalling five basic themes to consider in the education program (unity of humanity, God`s revelation in history, analysis of social reality, popular education, Gospel option for the poor) and then goes on the present the aim of the project as well as its methodology ( in its characteristics and concrete steps: induction, perception, analysis, elaboration, planification, personal approach). During the last few years, training programs have encountered difficulties. A culture of despair and individualism is developing and claiming that all attempts to organise human solidarity have failed. Liberation theology is viewed with scepticism and mistrust. The Church is passing through a phase or dryness. It is urgent to find new answers and to face new challenges ( the importance of culture, going beyond socio-economic systems, the role of women, new forms of community, ways by which to handle conflicts, training for democracy, taking into account the whole person). In this new situating, ongoing formation still has an important mission to fulfil. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 207-216 |
| Abstraksi Narasi | : | Religious traditions have structured the Korean mind all through history and have shaped patterns of belief different from those in the West, mainly because of a characteristic situation of multiple religious membership or belonging. The phenomenon of multiple religious membership describes the situation of people, or groups of people, whose practices and beliefs are dependant on several traditions at the same time. This situation is different from syncretism in the sense that any human being in a situation of multiple affiliation achieves a viable psycho-religious identity, chosing among all these traditions a central one which gains dominance and integrates the others. This phenomenon is part of the Korean cultural world. It is present at three levels: collective, familial and personal. Collective: Korean culture includes shamanistic, buddhist and Confucian elements, all deeply integrated and which exist to varying degrees in each Korean. The Christian grafting on this traditional ethos remains superficial. Familial: Peaceful coexistence of various traditions in the same family is a constant phenomenon. The family`s unity is founded beyond such differences. Personal: The choice of a personal existential centre determines three different types of multiple belonging: Korean-centred, Buddha-centred, and Christ-centred. The search for a centre which enables one to achieve peace of heart often entails competition, and in today`s Korea it may generate psychological difficulties. In spite of the many conversions, the Gospel is just beginning to make it way through the Korea ethos, and its social impact remains unobtrusive. In the long run, its impact will deend on the ability of Christians to enter into dialogue with the Korean traditions in order to develop a genuine Christ-centered multiple belonging. |
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