| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 425-436 |
| Abstraksi Narasi | : | Liberation catechesis was initiated in Latin America as a response to a socially unjust situation. It is the opposite of the socialization processes which try to enrol passive believers, docile ``yes-people``. Liberation catechesis could be created anywhere. It is suited to all types of audiences. It is especially adapted however to adults from a poor socio-econommic background. It is adresed to every person or any group in need of liberation from sin and oppression. Liberation catechesis dos not limit its aim for forming devout Christians or to the building up of ecclesial communities. It also seeks to transform an unjust world. The main resource of this catechesis is the reading of the bible in today`s context. The challenges, issued from a conflictual world of misery, oppression and viiolence, have given rise to Latin-Amrican theological reflection which is being taken up in this catehesis and also given place in the official documents of the Church. the will to build up the community and to transform society explains the insistence on the social content. Indoctrination, authoritarian approaches, etc, have no place in liberating catechesis which has to be active and contextualized, based on te classical triad: see, judge, act. Liberation catechesis is not a method nor a system. It is catechetical model which is used primarily in small and dynamic ecclesial communities of a poor socio-economic condition. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 415-423 |
| Abstraksi Narasi | : | The author examines the forms taken by violence in the affluent societies of the Northern hemisphere. He first asks the question: do modern societies generate more violence than traditional societies or less? In fact, suggest the author, violence is taking other forms, becoming pervasive and also elusive. Violence is often seen from its dark side. Yet, does not violence contain a dimension of life? Human beings can survive and grow only thanks to a type of violence imposed on them by the others. Moreover people must find ways to get out of such a violent situation and this can be done only through a separation which itself is violent. Often this ``acted`` violence is a way for the subject to raise an alrm cry, to defend the persons`s singularity. A few concrete situations are examined where this violence is at work. The question is then raised: is there somehing in our societies which would produce this specific form of viiolence? To conclude the author suggests that one element of the answer is to be looked for ina balance between the search for idividual happiness and the preoccupation for common good. Morespecifically, when self fulfilment and personal happiness become imperatives, are considered as social ``order``, they loose their meaning, their quality as value. Our society thuse promotes the self, that psychic entity which belongs to the order of possesion, but not the subject which knows and recognizes the price to be paid in order to live. One way out is to search for a reversal of the idea of individual happiness and a renewal of its link with commond values. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 447-453 |
| Abstraksi Narasi | : | Political changes in Poland have hadrepercussions not only on the Communist Party but also on the Catholic Church. The Church is today confronted to a reality she was not preaed to deal with. Three years ago, criticism of the institutional church was hardly possible, even by the Communists. Spared in the communist times, the institution is now being criticized. Today the Church wants to take advantage of her victory on Communism. This can be seen in educational matters, in the question of Religious Education, in the abortion debate, etc. Many Christians do not understand this hardening of official positions. The Church that was appearing as a place of freedom in the time of communist oppression is be that the Church is now the scapegoat, replacing the Party in that role. Finally relationships with the Uniates (the Greco-catholic minority) are difficult. In today`s Poland, the amalgam of religion and nationalism is disintegrating and the Polish Church is facing drastic changes. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 367-379 |
| Abstraksi Narasi | : | In his recent encyclical commemorating the centenary of Rerum Novarum, John Paul II has taken a cue from the great events of 1989, i.e. the changes in the communist world of Eastern and Central Europe. He therefore chose to show Leo XIII`s critique towards socialism was prophetic. In his reading of Rerum Novarum, John Paul II underlines the claim by the Church of her right and duty to intervene in social matters, the defence of the fundamental rights of the workers, and the affirmation of the rights and duties of the State in economic affairs. Finally he offers a critiqu of the ``socialist`` error. 1989 was a watershed year. The encyclical draws the attention to the democratization process going on in our world, the emerging struggle to potect the rights of labour and of the workers, and thirdly the urge for freedom in confrontation with an economic and political system which reduces innitiative and cultural life. Not all the problems have been solved however. We need more, international and European, conventions and agreements. We need, as is emphasized in two of the most important chapters of the encyclical, recommendations for economic organization because the human deficiencies of recommendations can be found under two headings: "State of right" and Democracy. There is a lind of dialectical relationship between the two terms. John Paul II does not speak mush about culture. However we must not underestimate the place attached to culture, and consequently to the autonomy of cultural life. The social teaching of the Church is not something foreign to Christ`s message. Consequeantly, the Pope insists that the preaching of the Christian social message be given its due place in the ``new evangelization``. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 455-463 |
| Abstraksi Narasi | : | The new French Catechism (issued in May 1991) is a doctrinal reference work for adults approved by the Bishop`s Conference. The Biblical theme of Covenent is the guiding thread of its seven chapters. Recently similar books have been published in Italy, Spain, Germany and Belium. the French Catechism is the first to be printed in accordance with the new Canon Law, i.e. in dialogue with the Roman Congregations. This explains the theological level of the works as well as a lack of pastoral concern. We are told that concrete applications towards life situations are being prepared. The French Catechism is well written and can be read easily by priests or anyone with theological training. Difficult terms have been avoided or explained. written for adults, the work will be specially appreciated as areference book by those in charge of adult trining. In today`s Europe, there is no place anymore for narrowly national catechisms. It is hoped that the book will be translated into other European languages and become a step towards adult faith formation. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 437-445 |
| Abstraksi Narasi | : | The European Basic Christian Communities are formed by believers who meet regularly to deepen and celebrate their faith, to evaluate their secular commitment in the light of the Gospel, and to spend time in celebration and prayer. These three aspect were preent at the Fourth BCC Congress which gathered 600 participants, half of them protestant, from 28 European regions. The theme of the Congress (Paris, July 1991) was ``Social Justice in 1992 Europe". In a more concrete manner, signatures were gathered and funds collected for Irak, Brazil, Philippines, etc. The meeting was held against the background of the Great European Market and the need to be free from the idols proposed by the market economy. In the buiding of Europe, it was noted, the social dimansions were pushed into the shade. The various workshops dealt with social exclusion, active non-violence, immigration, ecology, solidarity with the third World, European theology of liberation, women, etc. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 405-414 |
| Abstraksi Narasi | : | While thinkers of all ideologies rejoice about the collapse of Marxism, one can ask-even before analysing the motivations behid their verdict and considering the many modifications undergone by this ideology-what they are seaing about when they speak of Marxism. Moreover do we consider Marxism 1) as the ideology of the working class struggle, 2) as the political oder thus established or 3) as the methodological foundation of the critique of society and the theory of praxis? In today`s world, neoliberalism requires full attention as the dominant and agressive ideology. If it offers a ``solution``, at what cost will it be ? The value of Marxian thought is surely not being finished. Today`s crisis is favourable to a new reading of Marx, now that official communist ``catechisms`` are outdated. The thought of KArl Marx offers dsafe landmarks for a systematic analysis of social development. It can help to discover the social forces which bring about social change and to frame a theory of action so that these forces ca produce change, taking advantage of the very contradictions of the socio-economic system. To fosake such a tradition is to surrender bound hand nd foot to the dominant social order. In the face of the struggle of so many people, it is surely premature to proclaim the uselessness of a force trying to link liberating strategy and axiological creativeness. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 380-392 |
| Abstraksi Narasi | : | From the prophet Micah to the first latter of John, one recurrent element of the Bible mesage is the link between faith and jstice. Yet one has to remain attentive to how the link is made. Nowhere do we see in the Bible that justice aloe is enough. On the other hand Bible writers like to underline the affirmaiton that faith in god is `` veri-field`` (verum facere) by an active practice of social justice. Faith would otherwise lose much, if not all, of its meaning. the author explains this proposition with a few texts from the first Testament. Dt 26: 1-5, the last commandment in the Torah, is probably by the most affective text to illustrate the link between faith in the God of the covenant and justice towards one`s neighbour. It describes an ancient rite which says how to live in the land God has given the Israelites as an inheritance. The prescription of the Sabath, at the heart of the ``Ten Words`` (Dt 5, 12-15), and the Law of Holiness (Lv 17-26) similarly weave conjunctly faith and justice. The narratives of the injustice of Jezebel and Ahab (1 Kgs 21) and the idolatrous behaviour of Solomom (1 Kgs 11-12) are also good illustrations of the same thrust, as well as the oracles of the prophets concerning the cult (``no cult wthout justice`` say Amos, Isaiah, Micah) and the fast that pleases the Lord (Is 58). A few texts of the New Testament carry on the message of Israel. The cleansing of the Temple is not without relevance in this context: Jesus` prophetic gesture allows no one, blind or lame, tobe excluded from the Temple (Mt 21). |
| Nama Pengarang | : | Jean-Marie Faux, Andre Wenin, Marc Maesschalck, Xavier Godts, Andre Knockaert, Jean-Yves Calves, Robert Hotz, Xavier Renders, Enrique Garcia Ahumada |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 392-403 |
| Abstraksi Narasi | : | The article is a summary and commentary of ``Comprende la Societe`` (the French translation of a wrk published by the Center of Concern in Washington D.C., U.S.A), a study oriented toward pastoral action on behalf of social justice in which social analysis (with its role, nature and method) is considered a primary tool for linking faith and justice. The pastoral approach to social analysis looks at reality from a committed stance and considers analysis as amoment in the pastoral circle as shown by the works of Paulo Freire, Juan Luis segundo and other liberation theologians. Social analysis has to take especially into account the historaical dimensions of a situation and its structural elements. Other elements must also be explored (such as the divisions of society according to race, se, age, class, ethnicity, religion, geography, etc). The dynamics of social reality is illustrated by three exemples: social change (chap. 2), development (chap.3), industrialization (chap.4). This last chapter shows how social analysis can help to understand the context of pastoral ministry (the process of industrialization in Western capitalist form) and the particular style of pastoral response called forth today (what the authors call the radical strategy). Final pages give the theological roots of social analysis. An invitation to read the work of Holland and Henriot. A challenge to see the need of social analysis in the context of the European community for a better pastoral response and deeper commitment for justice. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 261-275 |
| Abstraksi Narasi | : | Rejecting the idea of an solated, absolute truth, the author warns against any attempt at identifing ``The Truth``. The seeker for truth has always to remember that a proposition is always inserted in a system of axioms and that confusion between different levels (language and meta-language"") should be avoided. The article is precisely a study of those shifts and ambiguities in the communication process that render communication untrue. First the author unmasks the mythical way in which the communication media function and points at the exploitation of the sysmbolic field Advertising, cinema, communications media, fashion, ... offer fascinating material for reflexion on the symbolization process, a critical reflexion needed for any search of truth (A similar work could be undertaken with psychoanalytic cure and therapeutic processes). Very interesting in this respect is the evolution of art, manisfested in the changes of pictorial or plastic elements, the use of colour, or the discovery and interest in native/aboriginal works of art. Art gives us a texture in which to approach and respect in an alternative way the mystery of man. Basic questions are raised with regard to the truth and traps of `` democracy``: the idea of a clean, ``surgical `` war, the concept of free exchange of goods ad persons, alternative sources of information in the face of blatant (official) miss-information. Facts and realities invite us to revise many of our criteria and attitudes. It is common enough to speak about difficulties of handing on value systems, to proclaim the death of ideologies and religious traditions. Rallying calls are issued and warnings proclaimed. Yes, our world is changing but, for the author, there is no direct link between the cultural texture and the search for truth. It is always up to the human person to draw on his/her resources and unceasingly build up his/her quest for truth. |
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