| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 195-206 |
| Abstraksi Narasi | : | Starting from issues raised by pastoral workers and community leaders (especially the resilience of traditional practices and beliefs), the author asks: why is it also difficult to change over from the ancients hill communities to the basic christian communities? Grounding his reflection in cultural anthropology, the author invites Christians to take a global approach. He offers some proposals for pastoral work along three axes: to keep and create an attitude of openess and commmunication, to favour active participation, to create opportunities to meet and share. More than ever, concludes the author, to proclaim the Good News of Jesus Christ requires an inventive faithfulness which takes into account cultural realities and each individual person. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 161-173 |
| Abstraksi Narasi | : | The article looks at the variegated ecclesial reality, analyses the crisis of belonging and offers a few pastoral guidellines. Catholics are by no means all alike. There is a great variety of belonging which is much more complex than the usual division into sunday church goers, non-practising believers, cultural Christians. In Western Europe, belonging to the Church reflects a kaleidoscopic reality. The deamand for sacraments, at least the ``rites of passage``, is still prevalent but the request for religious rites does not imply joining a community. Such a situation raises questions concerning the links between the ``hard core`` believers, those really involved, and all the others who make up the broad Christian milieu. For the author, we should not just fall back on the little groupof practising Catholic but remain open to those who are still attached to the Church, even though only at the soci0o-cultural level. Three conditions have to be fulfilled to patiently rebuild a certain relationship to the Church. These conditions correspond to three attitudes which have to be enhanced in order to allow a real exchange between the large group and the reference group: welcome, confrontation, involvement. The first two attitudes concern everyone, while the third one in meant for the core group. The implementation of such an attitude will favour a pluralistic Church, a Church which is truly catholic. Pastoral consequences are many. Two doctrinal consequences need to be underlined. On the one hand, Christian life-inaugurated at baptism-is a passage with Christ from death to life, and on the other hand, the Church-understood as a people on the move-bears witness to her faith and testifies her itinerant condition not only among the baptized less inviolved but also, and in the first place, among the Catholics of the confessing group. |
| Nama Pengarang | : | Paul Van Den Berghe, Alphonse Borras, Augustin NKULIKIYUMUKIZA, Bernard Senecal, Jorge Julio Mejia, Andre Knockaert, Pierre Tobie, Paul Lebeau, Francois Kabasele Lumbala, Une Equipe ANIME |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 127-134 |
| Abstraksi Narasi | : | To situate our experience, the eperience of the diocesan community of Antwerp, within the context of the diversity of ways of belonging to the Church and the plurality of ecclesial approaches places us in front of a double question: 1. Where does this local Church stand amidst the diversity of ecclesial forms? and 2. How does this Church live out the diversity within her own community? The diocesan community of Antwerp is a ``young Church`` (established in the early 60`s) which is trying to implement the Council. In a real atmosphere of freedom, many new pastoral initiatives have seen the lilght. Openness to the laity as well as involvement of thousands of faithful at all levels are some of ts characteristics. But what strikes one also is concern for structural answers as well as an interest in what is new and modern. In such an atmosphere one can also notice problematic currents which provoke reactions. We are living out in a concrete form the diversity of gifts and ministries, though at times collaboration and mutual thrust are weak and not easy to bring about. We must also avoid any neglect of the basic unity of the Church`s call. No fundamental dimension of this vocation can be rejected, but pastoral choice are legitimate and necessary. From the cultural world in which we live surge real polaities: between progressive and conservative, between orthodox faithful and liberal Christians, between left and raight. Such polarizations become harmful when eachside condemns outright the other and refuses any wrong on its part. They can be resolved only through a long discernment process under the guidance of the Holy Spirit. Which is to say that such a path shall only be assured when lived in a context of faith and hope. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 95-104 |
| Abstraksi Narasi | : | The environment is not just a matter for political debate, at the international or local level. It is also an issue which concerns all men and women in their daily lives, which raises questiona and calls for urgent action. The future of humankind is at stake. A group of Christians (in a South Belgium pastoral area numbering four parishes with about 10,000 inhabitants) inderstood this and wanted to do something. The first part of the article relates their progressive awareness, mainly at the time of Lenten campaigns, and how they rallied around the vital environment question, both at the level of reflexion and of commitment, and in the name of their faith in the God of the Bible. In the second part of the article we look through six documents used in the process of concientization and motivation. These documents from various agencies were meant as practical tools for the common person who wants to understand what environmental degradation is about and how to find concrete and realistic steps toward of the current crisis, with a genuine respect for nature, human beigs... and God. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 105-111 |
| Abstraksi Narasi | : | The recent CELAM meeting in Santo Domingo took palce under difficult circumstances but this in no way invalidates its work, nor its final document. As on other occasions, the theme of the Conferece had been proposed by Pope John Paul II: , questions which would be envisaged from a Latin-American perspective. The preparatory document was not accepted by the Roman Curia who, besides its role in the actual running of the Conference, insisted that the Church in South America Should also meet the challege of growing secularization and urbanization, reaffirm the role of the family, catholic education, and mass communication media. From the beginning of the Conference there was issued which reflected the different Christologies and conceptions of the Church. This three part document is build around a strong Christological framework. Among other points, one can not that it reaffirms the Church`s preferential option for the poor, the respect of Indian cultures, the defence of life, the need to develop alternative sconomic systems, tol show interest for the urban problem, to reaffirm the identity of the Latin American Church,.... In conclusion the author raises a few points concerning episcopal collegiality, inculturation, the role of the bishops, and decentralization in the Church. The Santo Dommingo document offers opportunities for the Church but, as with Medellin and Puebla, we shall have to await implementations to judge its actual import. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 51-65 |
| Abstraksi Narasi | : | For the last two decades, voices have claimed that the biblical taching on humanity`s ``domination`` over nature is the cause of the environmental crisis. The Christian understanding of nature has often been misinterpreted and frequently depreciated. This thesis has convinced Christians to have another look at a theology of creation. Two driving forces of this research area include the feminist movement and the ecumenical movement. In the first part of the article, the author, who is herself actively engaged in the field, dals with the thought and works of two women theologians who place the ecological perspective atthe centre of their research. In 1975 American author Rosemary Radford Ruether wrote New Women, New Earth: Sexists Ideologies and Human Liberation with a further work entitled Gaia and God: An Ecofeminist Theology on Earth Healing, appeared in 1992 and could very well be her main work. Another theologian, Irish born Anne Primavesi has recently published a book which will mark a date in the history of ecofeminism, From Apocalypse to Genesis: Ecology, Feminism and Christianity (1991). In this work she suggests a replacement of traditional Christian paradigms with a new ecological paradigm. A one-sided and rigid interpretation of the Creation story and of the mystery of the Trinity have given rise to a one-sided proposal for environmental reflexion. Drawing on J. Loovelock, she proposes a new reading of the first chapters of Genesis and a rediscovery of the Spirit. The ecumenical movement is another important force in the drafting of an environmental theology of creation. Suffice it to mention the work of the World Council of Churches, the commitment for , and the recent colloquium, during the `92 Rio Summit, on , whose recommendations are given in conclusion. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 79-94 |
| Abstraksi Narasi | : | A global ecological threat is currently weighing down on the entire planet, affecting the atmosphere, soil, forest, water, humanity... Some ecologists are blaming the West for having used the biblical message in order to impose a harmful human domination on the whole of creation (Gn 1,27-28). It is necessary to recoonsider these verses as the text unfolds them, and also to discover ecological spirituality present in other religious traditions. Environmental protection implies a change of mind, and concretely the adoption of new ways of living. Urgent measurement need to be taken so that children, youth, ... everyone in fact is brought up non only to resect ``his``trees, ``his region``, but also encouraged to reflect on different projects. Several practices suggestions ad meas of ``conscientization`` are preposed using material than can be found in Belgium. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 23-36 |
| Abstraksi Narasi | : | In the first two weeks of June 1992, Rio de Janeiro welcomed the United Nations conference on Environment and DEvelopment and the `92 Global Forum. With a mandate to the massive, fast-moving, complex, and often divisive Rio Conference was able to produce three non-binding consensus statements (Rio Declaration on Environment and Development, Agenda 21, and the Statement on Forest Principles). Two legally-binding treaties on climate change ad biodiversity were open for signature at the Earth Summit. The `92 Global Forum acted as an organizational umbrella for a wide spectrum of society to express their views concerning ecological and sustainable -pathways for the future. A major Global Forum event was the International Forum of NGOs and Socila Movements which produced a series of 39 alternative treaties which provided a foundation for futre action ad commitment among the NGOs of both the North and the South. The article ends with a critical assessment of the Conference in the areas of sustainable development, economic reform, national sovereignty, population, militarism and spirituality. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 67-77 |
| Abstraksi Narasi | : | For a long time ecologists that it was enough to change our behaviour and ways of thinking, to do conscientization work, to attempt to influence those who make decisions. Yet this is not enough to change the system, affirms the author, a member of the formation team of AGALEV, the Flemish Ecological Party. The Greens have often thought, and some still do, that because of issues of conscience and in order to avoid money corruption, they should not enter the political arena but that they could be more efficient outside the system. The evolution of AGALEV-a Green movement started in the 70s and which is now a full fledged political party-shows another path. This choice, for the author, the Ecologists are today a recognised platform which has sensitized other political groups to environmental questions. The recent ``ecotax`` issue in Belgium is given as an example of how the Greens can enter the field of political decisions with all the debates of society raised by the of re-using and recyclig industrial products. In spite of what opponents are just minimal adjustments and corrections in the midst of worldwide environmental destruction. In the future, more time and energy should be spend in the socio-cultural field. Change is needed but a deep cultural transformation is unthinkable without a change of values, needs and aspirations. Should we not, concludes the author, open ways for a renewed ecological consciousness rather than prepare for the next electoral race? |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 5-20 |
| Abstraksi Narasi | : | The French edition of the Catechism of the Catholic Church was published in November 1992. Reactions by the peole of God have been mixed. Some rejoice at the publication of the book while others underline its limits, and even its dangers. One can note particularly the ambiguity concerning the fuction of such a text and the prospective users of the book. The 1985 Synod desired a Catechism which would serve as a reference for national catechisms. There was no question of a catechism for the faithful but of a document meant for the Bishops and authors of local catechisms. There is thus a strange contradiction between this desire, as well as the explicit official declarations, and the wide publlic diffusion of the book. It would be a mistake to believe that the new catechism is the only magister documant dealing with catechesis. It is indeed in the light of other official documents, especially the General Catechetical Directory (1971) and the Apostolic Exhortation Catechesi Tradendae (1977), that a good use of the catecism can be suggested. From these documents four orientations can be drawn: 1. The catechism is not a directory and cannot be considered as one; 2. The catechism does not supersede the Scriptures, nor the dosuments of Vatican II; 3. The catechiism calls for inculturation works; 4. This catechism, and the other ones, do not replace the many catechetical documents, still needed. It is possiblle that some Catholic circles, in minority but influential, will take the opportunity of this publication to trim the Conciliar developments and bend the path of catechesis. If such an involution were to take place, it would have a damaging effect on catechesis, on the mission of the Church, and on the very authority of the hierarchy. To avoid these unintended consequences, all those who work in the catechetical field should be able to locate the catechism in the dynamics of the contemporary catechetical movement |
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