| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 327-336 |
| Abstraksi Narasi | : | The author, an Islamologist by training, is professor of religion in two different schools in Brussels. Going and coming between the two schools, she has the impression of leading a ``double life", so great is the contrast: Belgian girls from high middle class families and poor immigrants from Muslim countries. She decided to have two classes meet and discuss among themselves. Five encounters took place, spread over three school years. An opportunity to go beyond prejudices, cliches, stereotypes toward a discovery of ways of living which have their value and meaning, to go over from mistrust to friendship. One important element of the experience was the making of a video film for the last encounters. In front of the camera, the situation is different. And by now it was also the girls` own affair and not just something done at the initiative of the professor. The film, entitled Class Photo, added an important dimension. The image separated them. Another image was bringing them together. On the pedagogical level, the video experience is fascinating. In between the encounters, they devoted hours to reflect, analyze, and understand social reality and notion too often absent from the school curriculum: culture, identity, community, democracy, racism,... as well as the place and value of religion. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 341-351 |
| Abstraksi Narasi | : | The last Congress of the European Catechetical Team was held in Brussels, from June 8 till June 13, 1992. Its prearation and practical organizational were taken care of by the Lumen Vitae Institute. The 65 participants to the Congree represented 19 European countries, with a few observers from the U.S.A. The theme of the Congress was: a theme well adapted to the time and to the l9ocation. The article recalls the life of the congress and the main trends of the various interventions. Three testimonies (heard during an encounter at Lumen Vitae) of students from Indonesia, Zaire and Columbia are added: catechesis in those countries, what they can bring to European catechesis and what can we give them. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 281-299 |
| Abstraksi Narasi | : | The theology of liberation, through its original approach, can teach a lot on the ``unsolvable`` problem of evil and since its appearance we cannot approach this mystery as before, affirms the author, a professor at the (to be published in two parts), he recalls that there are in fact two traditions concerning evil: the first tradition is rotted in the Genesis story of the origines and the pauline theology of original sin, where evil is considered more in the lne of , while the second tradition is inspired by the Book of Job which questions evil without fault, as it has sometimes been called. Roughly speaking the first approach speaks in terms of cause, of punishment, ... with the consequences that evil, being considered as a without cause or reason? There lies the scandal of evil. Here the second tradition has something to say, but has not really been development in theological literature. The theology of liberation takes into account that aspect of evil: objective evil is as much part of the mystery as evil caused by personal sin. We have therefore to leave the shores of fault seeking, responsibility for wrongdoing, consequent culpability, in order to take up the question and fight the reality of evil-harm. Actuality, in spite of some theological and spiritual trends, the historical role of Christianity has been to proclaimed that evil can and may be fought. Evil is not part of the Creator`s plan, a fatality which we have to accept. By rejecting the language of resignation, the theologians of liberation, in theory and in practice, have opened up a new type of reflection: evil in all its forms has to be fought and duppresed. Therefore we should not consider evil exclusively under its moral or spiritual form, but also look for the historical and social conditions of poverty, famine, injustice,... To take account this reality o evil theologically speaking is a step forward in the theology of sin and redemption. This progress has to be underlined in spite of weaknesses and shortcomings. First, because too great a place has been given to culpability feelings and secondly, because too great a place has been given to culpability feelings and secondaly, because of resurgence of the doctrine of divine punishment, a trend towards justiciability. Sensitivity to unjust structures quickly leads from the objective situation to the denunciation of the culprints. Yet, it is more important to remedy the situation than to bring the culprints to book. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 311-326 |
| Abstraksi Narasi | : | The first part of the article briefly recalls the presence of Islam in Europe under its socio-economic and religious aspects, and describes four possible attitudes and reactions: fear, racism, indifference, welcome. In the second part, the author-a Christian priest of Syrian origin-studies the meaning and conditions of dialogue. To start the dialogue, one has first to question both religions to see how far they are willing to enter into a dialogue which could lead to self-questioning and ready to collaborate at faith level and for human values. The author thus examines the religious space opened by both religions which indeed agree on many points while presenting nevertheless oppositions which can not be neglected. One should not however belitle the neutral space which allows Christians and Muslims to live together and to form a society where there is place for all. Finally, the meaning of dialogue for both, Muslims and Christians, is discussed. It is the step where dialogue is actually being engaged in and where we can see if the believers are ready, at the spiritual level and as a community, to chose openness to the other and to meet him in a spirit of exchange and progress in the search for God and for the good of humankind. A few steps in the dialogue process at official level are recalled (Encounters at Cordoba, Tunis, Chambesy, etc; Vatican Documents). Dialogue, concludes the author, avoids polemics and dogmatism. Practiced in the light of God, dialogue allows Christians and Muslims to discover that they are ``brothers in God" and bearers of a message: the promotion of ``brotherhood among all human beings``. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 337-340 |
| Abstraksi Narasi | : | The author works in an institution sheltering 130 young people, boys and girls, from 6 to 20 years. The children come to the Centre because of problems at home and in school. In a personal testimony, the author explains how in difficult, often desperate, situations encountered as a social worker in contact with problem children and marginal youth, she finds support and inspiration from a text of the prophet Micah: ``the Lord has shown you what is good: to walk humbly with your God, to love with kindness, to accomplish justice`` (Mic 6:8). |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 300-310 |
| Abstraksi Narasi | : | Unceasingly, the philosopher Emmanuel Levinas explores and deepens the question of the , i.e. the opportunity fo human beings to enter in relationship with an other whom they cannot grasp. In a way, this French philosopher of Lithuanian origin is but considering what it means to be human, a process which begins when man is close to the other. The article is a visit to the work of Levinans, underlining a few insights which shed light on the theme discussed. The author shows first how Levinans questions in a radical manner the quest for being, the antology favoured by Western thought, and how he foretells its needed conversion to consider the care for the other. In other words, how Levinas opposes to the privilege of being the value of ethics as the foundation for philosophy. In the second part, this article underlines what Levinas means by the ``visage`` or the human face, a basic theme for the Jewish philosopher who is known mainly as the philosopher of the Visage of the Other. It is one way to develop the theme of the ``Strangeness`` of the other who always envisages me. Finally, the author, develops the theme of justice for, with Levinas, interpersonal relationships is always included ina living-together, when the presence of the other, the third person, calls forth judgement and justice. Everything indeed starts with person, calls forth judgement and justice. Everything indeed starts with the right of the other and my duties towards him. Human rights movement spring from this intuition: a consciousness that justice is not yet just enought for the gap between justice and charity has always to be reduced. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 261-269 |
| Abstraksi Narasi | : | - |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 271-280 |
| Abstraksi Narasi | : | The presence in Belgium of an important Muslim minority raises ethical, practical and religious questions. The article takes up some of these questions from the particular point of view of view of its authors, members of the Catholic Commision. Thus they wonder how these questions can be enlightened by an ethics inspired by the ideals of justice and respect. How does a Christian community react when confronted with Islam in a pluralist Western society? Even if, economically speaking, the Muslims in Belgium are stil a backward community, the situation could change. From a social and cultural view-point, changes are alreadyn visible and the reference to Islam is not univocal for all Muslims. Starting from the proposals recommended by the Royal High Commission for Immigration, this note discusses the nation of integration at three different levels with ensuing attitudes. At the different levels, many variables have to be taken into account according to political, religious, cultural factors. Muslim fundamentalism is a widespread stereotype, issuing from and contributing to xenophobia. There is distrust and fear in the population at large, and this feeling is reinforced by the socio-political situation. This attitude is prevalent in Christian spheres, and in non-Christian circles also but for different reasons. Institutionally, there is need of an official spokesperson or of a recognized body to deal with the organizations and representations of Muslims in Belgium with regard to the Muslim cult and the teaching of Islamic religion in schools. In all this one has to respect to will of the believers without giving undue place to a few fundamentalist. In other respects, such a situation is a challenge for the Muslim community: an opportunity to encounter modern western culture without being dissolved in the process. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 247-252 |
| Abstraksi Narasi | : | The author looks at the situation of Brussels mainly from a socio-economic viewpoint. The immigrants were called in for economic reasons: in the 50`s Italians; then in the late 60`s, immigrants from Morocco and Turkey. With each of these migration movements, we have seen phenomena of rejection and integration. If today we are facing particular difficulties, it is due to the economic conjucture. children of immigrants do not find job opportunities and do not get the social status given to working people. Between 1974 and 1980, Belgian industry has lost 200.000 posts. This unemployment problem has primarily affected young immigrants. In the long run, the foreign population in Brussells will be reinforced and also be diversified. Even now, to simply state that 28% of Brussels` population are immigrants is misleading. This population is far from homogeneous and reveals many disparities. One factor to consider is the demographic fertility rates, which are higher in the Turkish and Moroccan population. Moreover new migration movements are taking place. It is possible to foresee the consequences of this dynamics but we can be sure that the nature of integration will depend on the type of model we chose. For the author, Royal commissioner for Immigration, things are moving slowly in the integration process, yet without major confrontation. |
| Nama Pengarang | : | Bruno Ducoli, Bruno Vinikas, Commission Justice Et Paix, Commission Justice Et Paix, Luc Crommelinck, Marie-Paule Dubart, Khalil Kochassarly, Adolphe Gesche, Andre Fossion, Xaviere Remacle |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 253-260 |
| Abstraksi Narasi | : | We find in Brussels a great variety of cultures, a truly astonishing mosaic of people, languages, projects,.... The city could reain divided multiculturally but we could also build an intercultural city. For most of the immigrants, there is no question of going back to their country of origin. It is here and not elsewhere, with the immigrants and not just ``among ourselves`` that the future has to be shaped. Multiculturalism is an objective situation. Interculturalism is a manifesto, something to achieve. Cross-cultural fertilization has always been there in history and the migration phenomenon is not something new. But what is striking today is the desire to retain one`s identity and to value one`s community and ideals. Another aspect is the consciousness, as a result of cultural anthropology, that all cultural messages and goods are being propagated from one place to another, and often to the very heart of a majority culture. This situation reflects the multicultural reality and makes possible the dream of an inter-cultural world. Such a situation could easily lead to mistrust and phobia. Yet a healthy attitude in the face of this situation should be the pride of a mature democracy. Today it is urgent to reaffirm the rights of peoples settled down in Belgium. We must accept and wish to live with the immigrants. We must also be attentive to what has been called the . To share in the same efforts towards a more humane worlds leads us to the exploration of differences and similarities, as well as possible complementarities of cultures. The path however will be long because in this field everithing has still to be invented. |
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