| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 311-321 |
| Abstraksi Narasi | : | Dialogue and proclamation. Such is the real situation of many Catholic schools in Belgium. Through his ``call``, the religion teacher is invited to proclamation but in practice he is called to a constant dialogue. If the Catholic school was offering other alternatives, we would have parallel classes without direct dialogue. If religious education consisted only in a cultural forum presenting the diversity of religions, there would be no proclamation. proclamation in a multireligious milieu must be combined with dialogue, but no be replaced by it. Both are indeed intimately interconnected but are not interchangeable. Proclamation far from suppressing dialogue should foster it. The religion teacher is called to take into account all the factors, not only the religious ones but also the cultural and the racial. It is upmost importance for interreligious dialogu8ue to discern the heart of religion and detach the various socio-cultural and political expressions. It is also important to help young people to read their history without overemphasizing the role of religion. Discover with them that liberals and free-thinkers can be less tolerant and opened than the orthodox and the religious, while at the same time underline the values of secularism. The article concludes with a few psycho-pedagogical orientations. Beware of ill-founded religious modesty. Do not be afraid to celerate together the religious feasts. Check your outlook on this world, its history, events and culture. Promote interior awakening. and don`t forget ``spiritual solidarity`` (as is done at the social/political level). |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 337-346 |
| Abstraksi Narasi | : | ``Solidarity`` was the theme of a talk delivered during a Letnen campaign. For the Bishop of Bobo-Dioulasso inBurkina Faso, the social encyclical Sollicituto Rei Socialis reestablishes solidarity, at the heart of human development, as an ethical value. If the development decade has led the nations to become conscious of their interdependence, the ethical and religious dimensions of this interdependency have not always been recognised. The author pleads for true solidarity. Solidarity is genuine or it does not exist. Solidarity points towards utopia, a utopia which is not vain because it is within the reach of humankind. Solidarity implies that we leave our self-centred perspective (at the different levels: history, geography, commerce, politics, religion, spirituality) and stop considering everythingfrom our limited viewpoint. Solidarity must be that lever which allows us to answer the great challenges of our time, more particularly in regard to modernity, demography, impoverishment, mass communications. The author concludes with the great challenge of the encounter of culturea: all cultures are today invited to live under the same roof-each with its harmonies and dissonances, its strengths and weakneses-and to contribute to a new humanity. Through this intercultural rendez-vous, cultures are able to see their own face in the mirror of other culures and thus discover their relativity at the same time as they also affirm their authenticity. Teaching the values of solidarity to the peoples of Europe and the Third World is an urgent task. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 277-286 |
| Abstraksi Narasi | : | There is more than a subtle play on words in maintaining the singular truth rather than speaing of truths even in a pluralistic world. This article develops this apparent paradox-the conjunction of singular and plural when speaing of truth-, a paradox that the notion of horizon allows us to maintain. Yet we have to make sure that the horizon is not just a mirage. Truth is one at the same time is always relative. These two affirmations, says the author, share the same impatience and thus fail in reconciling peculiarity and universality. We cannot simply move from one to the other. When we consider it as horizon, the universal element of truth generates and keeps up the approaches towards truth, which however can not be seized, remaining always at the horizon. However does not the vey unattainability of this horizon transform it into a mirage? A reflexion on human communication, in its most basic form, allows the author to shed light on the question. Any exchange of words presuppose a global context, past and future. Then truth can be an horizon giving us orientation if we get, from the confrontation of the various readings of past promises, the strength not to revoke trust in the others. We live in a plural world. We have to learn to live together though we disagree on what is most precious, the manner of giving life its meaning. Yet these very differences help to perceive an horizon which taste of truth. This horizon can give new forms to ancient experiences and be perceived in the field of contemporary art or urban architecture as the author shows in the last part of his article. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 287-300 |
| Abstraksi Narasi | : | In the Bible, there is no questioning of the objective truth of a proposition, nor of the epiphany of the ,ystery of being. Truth in the Bible is understood as historical, dynamic and prophetic. Truth is something that can be relied on and is considered as a basis for the conduct of one`s life, never in a speculative way. The opposite of truth is not error or falseness but rather aberration, lie, sin. the theme of truth with its different shades of meaning plays an important role in the fourth gospel as well as in the Johanine epistles. And we find in the Johanine litterature more than half the New Testament occurences of the words truth and true. The theology of John is basically a theology of revelation, revelation of the ``word made flesh`` and his reflexion is not speculation but contemplation of the Incarnation. Two expressions are common in the Greek tradition (to know the truth, to tell truth) but other Johanine phrases have no pararell (I am the truth, to bear witness to the truth) but other Johanine phrases have no parallel ( I am the truth, to bear witness to the truth, to be of the truth, the truth abides in us). There is no need to suppose a Greek or gnostic influence for these expressions, and it is better to look in the apocalyptic or wisdom currents. The articles underlines three aspects of the Johannine theology. First, one must note Christological orientation and the emphasis on the relationship between Christ and the truth. John is also the only New Testament author who speaks of the Holy Spirit as the Spirit of truth while underlining at the same time its role in the life of christians. Finally, truth always needs to be interiorized and lived by the believers. In the Johannine literature, it is not God who is the truth but Jesus, Word made flesh and only begotten Son of the Father. Far from abstract speculation, truth is a historical event, linked to the Incarnation, the comming of Jesus Christ among us, for us and for our salvation. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 301-310 |
| Abstraksi Narasi | : | The ecclesial community has at its disposal, at least in theory, an original manner of relating to truth and to generate a common search for truth. This set up does not fall into the traps of either relativism or of authoritarian uniformization. There s indeed a concerted set-up of authorities. The article examines the conditions for a proper functioning of the system. The author first underlines the differnt types of authority in the ecclesical body, nothing the unique place of the Word of God, but also its relationship with the community of believers, for the Bible cannot be isolated from a greater whole, the Church. But other instances have to be considered: the Magisterium, the people of God, the role of the poor, law and science, understanding (philosophy and sciences). These authorities are not all on the same level. They have their own status, specificity and function. Their articulation allows the correct relationhip with God, maintains ecclesical communion as well as the living dynamism of tradition. Disfunction is always possible, leading either to moral legalism or to exacerbated authoritarianism. The article ends with some catechetical implications. As for as possible one should promote a systematic concertedness in the Church and encourage a real coresponsability in the christian community (as underlined in the Catechetical Direstory). Secondly, one should pay attention to the type of ecclesical involvment thus promoted. With young people especially, it is important to show the diversity of roles and the complementarity of functions in the various authorities of the Church. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 323-336 |
| Abstraksi Narasi | : | In our society we regularly celebrate events (birthdays, retirement, patriotic feasts, sport events,...) which bring together participants from different creeds and philosophical traditions. And quite often in celebrations like weddings, baptisms, funerals, etc, friends of the family who come do not necessarily share the same convictions. Thoruugh these symbolic celebrations, a community both expresses its identity and at the same time builds it up. It is important that these celebrations be menaingful for all. In our society, declares the author, it is necessary to set up pluralistic rituals, rituals in which all can really participate. After describing the conditions for authentic pluralism (among these, for example, not erasing differences and tensions too easily), the author distinguishes two great types of celebrations. On the one hand, the great events of human life(funerals, weddings, award winning ceremonies, farewells,...) celebrated by all and, on the other hand, celebrations which take on full mening only in a particular religious tradition (liturgical celebrations of Easter, Chrismas, etc). The first events are easily celebrated in a pluralist manner (though often it is not easily to have meaningful celebrations of this type because of a mistaken notion to tolerance), while those of the second type require atype of celebration characteristic of the Christian community. Ordinary Catholic celebrations such as weddings or burials can be celebrated with and for a pluralist aidience, says the author, without in any way diluting the Christian identity. What can appear very complex in theory can be solved through an intelligent practice. Drawing on his experience, the author shows in the last part of the article how a pluralist overture can be proposed in the celebration of funerals (welcome, pardon, readings, offertory, eucharistic prayer, farewell). Such an opening, in the context of modern culture, is a requirement of the Gospel. What does it mean to worship not only in Jerusalem or on Mount Gerizim but to worship in spirit and in truth? |
| Nama Pengarang | : | Jacques Scheuer, Gerard Fourez, Andre Fossion, Pierre Mourlon Beernaert, Francois Marty, Titianma Sanon, Chantal Van Der Plancke, Herman Lombaerts |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 247-260 |
| Abstraksi Narasi | : | The article considers one aspect of the so-called ``return to religion`` whatever is meant by this and however we vew it) in the Western world. Coexistence, not always peaceful, of a variety of religious paths or spiritual trends is characteristic of our time. One aspect, less easily noticed and difficult to analyse, should equally be underlined: over and beyond a plurality of religions, it is the individual geography which is crisiss-crossed by religious frntiers. The encounter is ot just between ``they`` and ``us`` but takes place inside each one of us. Without formal conversion, everyone is influenced, imbibed, enriched by elements from other religious traditions. Has the time of the religions ``a la carte`` come? The situation can be viewed with the help of sociological analysis. Sociology gives it full value to the social basis of religion. Religion, in this way, functions as a legimitation structure, giving credibility to our world-views. But at the same tme, we see that changes in society affects the plausibility of traditional religions. In modern society, not only is there a process of secularisation but at the same time coexistence of several denominations, Christian and non-Christian. Moreover, neither the State nor the family are agents which can guarantee the transmission of faith. Religion becomes more and more a purely individual affair, a personal choice, part of our private life. Such a situation raises new questions. Loose belonging, individual choice, possibility of changes and adaptaions... All that makes of religion, as it were, a consumer`s product. This fact is not wthout influencing the very quality of the religious ``product``. Moreover we encounter the possibility (and the reality) of multiple simultaneous adhesion, simultaneity at the level of practices and selection of elements from the various traditions up t a wide eclecticism (as witnessed in the ``ecumenical`` spirit of the New Age). In our worlds, every one follows his own way towards truth, a truth often equated with self-realization. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 221-230 |
| Abstraksi Narasi | : | The article describes the missionary and catechetical efforts of the Jesuits in Luxembourg before the French Revolution. In the rural missions, preached anually whenever possible, religious instruction is given pride of place and sermons prepare the faithful for the reception of the sacraments, i.e. confession and Eucharist. These missions are oriented towards the general population but with a particular attention to prominent and influential persons, the clergy belonging to this category. The follow-up of these mission was esured through a stable parish structure; the Confraternities of Christian Doctrine. Members had to attend Sunday Mass with the ensuing religious instruction. They were also required to pray often and to help the poor and the sick. A strong emphasis was placed on the learning of catechism as much for the members themselves as for their household, the children and the house servants, including persons to be visited at home, etc. The writing and publication of catechisms was am essential element of the pastoral strategy and mention must be made of Fr. Cusanus` Christliche Zuchtschul (1623) and of the great catechism of Fr. Scouville (1676). These books were meant for the clergy but from 1690 onwards`` ambridged`` versions were published. These works were to form generations of Christians, in the church and at school, following the orientations of the Council of Trent and in accordance with the religious mentalityof the time. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 193-201 |
| Abstraksi Narasi | : | Spred (Special Religious Development) started in the Chicango Archdiocese in order to provide a structured support for integration into the local worshipping community of developmentally disabled persons. children, adolescents, young adults and adults, each have their own network of SPRED groups. The process of parish integration involves moments of rejection as well s moments of athentic welcome, as can be gathered from the answers of SPRED sponsors. Each person with a disability has indeed a sponsor, a kind of God-parent, an adult from the parish who commits him/her self to a relationship with this new friends. The role of the sponsor is important for advances in integration of their friend in the parish. Integration into parish life becomes significant at the time of sacramenntal initiation. Our friends, concludes the author, are totally at ease in good liturgy. They are then part of the song of praise and shine with joy and happiness. Being with them inspires us and together we become whole in some inner place of mystery. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 213-220 |
| Abstraksi Narasi | : | Can religious edcation in the Church claim a place in public schools as a service to society as a whole? What is its place in the pluralism of our democratic societies? What contribution can religious education offer to human development? In what way does the R.E. teacher share in the Church`s mission? These were the main topics tackled during the 4th International Symposium on Religions Education in Munich (4-7 April, 1991). The author also examines the specific case of Brussels, where many Muslim immigrants attend Catholic R.E. Classes. |
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