| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 41-50 |
| Abstraksi Narasi | : | This year we celebrate the fourth centenary of the death of St. John of the Cross (1542-91). This Spanish saint is truly a ``Doctor of faith`` because he specially underlined the importance offaith for genuine Christian life because he taught a real pedagogy of faith and, finally, because he showed in a unique way how and in which measure faith has to be purified so that we can reach union with God. ``Faith is the closest and most appropriate path linking the soul with God`` (The Ascent). John of the Cross` teaching is timely for anyone seeking to live to the full. The article gives a brief sketch of the pedagogy of faith in Saint John of the Cross, drawing mainly on The Ascent of Mt. Carmel (Book II) and The Dark Night. The author underlines the dialectical relationship between faith and understanding and notes a progression towards simplicity. The basic attitude is one of ``loving attention``, which is the best disposition to get ready for God`s visitaion of the soul, leading to total self-surrender, the foregoing of all things. We are then led to a deeper knowledge of the mysteries of faith, through conact with the sources of faith (Scripture read in the light of Tradition), the exemple of the saints and liturgy, while not overlooking a important element in education to faith-prayer to the Spirit of Truth. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 5-18 |
| Abstraksi Narasi | : | Religious indifference is a massive phenomenon in today`s world. A dialogue with indifference is a trial, a purification for the believer who seeks to live his faith while being attentive to what takes place, at the turn of the XXth century, in the daily encounter with men and women. According to the author, christians have nothing to fear, and can even gain, from a genuine encounter and a true diaogue. Indifference springs up in a pluralist society. However that same society produces militancy and indiferentisme. Moreover one is indifferent to everything: there is no such thing as complete indifference. The author also distinguishes between what he calls ``split indifference`` ( indifference de decomposition), due to the death of ideologies and the failure of utopias, and a ``proficiency indifference`` (indifference de maitrise), distracting peole from the search for meaning in the pursuit of other goals such as technology, computer science, etc. What should be the Christian attitude in such a cultural context? The author invites the believer to a positive look at the other`s position (on many issues the believer himself is indifferent and the Christian should not be come intolerant in the name of his faith) and to a deep respect of those who do not think like us. Such an attitude will lead to conversion and to a renewed sense of mission, for indifference speaks to faith. A suggestive approach to the world of indifference, by a man who has had many contacts with unbelievers and the indifferent through the ``Service Incroyance-Foi``, a service created after Vatican II for dialogue with non-believers. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 85-90 |
| Abstraksi Narasi | : | The article considers the important phase of awakening and motivation in religion classes. The aim of religious education, recalls the author, is not just to instruct but to educate, i.e. to create conditions by which, in full freedom, the pupil will make what he hears his own. The course should also confront human reality with Christian life as really practised and believed. The author draws the attention to a few elements. One should straight away propose a topic related to Christian life and in such a way that it raises curiosity and questions. It is good to encourage free expression of the children in order to be on the same wave length and also, given time restrictions, to focuson a particular problem ora precise question. This first phase is essential in motivating the pupils and in clarifying the issue. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 99-108 |
| Abstraksi Narasi | : | The Potters` Community is located in an ancient potters` area in the heart of Brussels. Young people, boys and girls, aged between 20 to 30, already at work or still studying, often in touch with Christian groups (charismatic renewal, Taize, CLC, etec) form this multi-facetted community. A few live in the house. Most come for specific activities.They comme and meet for prayuer, social work, sharing,... What is important is the communion of sould and the desire, at this stage of their life, to discern God`s will. At the start there was a small group of Sisters of Sacred Heartof Jesus (RSCJ) who settled in a poor area of central Brussels, with the desire to share the life of the neighbourhood. Slowly a craft workshop, tutorial classes, women`s literacy programme, etc developed. Young people came and joined us. These young people were in search of meaning, sensitive to suffering and injustice, athirst for God, attracted by community life and they also wanted time to ponder and reflect. The Potters` Community is a place where they are accompanied, in line with the Ignatian tradition. The discernment process combines freedom and flexibility with demands and commitment. It is a place where, through yes-es and no`-s, young people become themselves by listening to Christ`s call. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 19-27 |
| Abstraksi Narasi | : | Through the prism of his own experience, the author speaks of the itinerary of the worke-priests. For the author, it is a real experience: he left his former milieu, changed attitudes and throught patterns, discovered solidarity in the strikes, learned that he needs his fellow workers, ... The worker-priest really leaves his country. His former religious universe fades away and his faith is tranformed in depth: ideas, places of worship, rites,... Questions concerning the Church are being raised. Sharing the life of the workers he becomes estranged from his fellow-priest and passes through an accultration process at the human and religious level. He discovers workingclass solidarity and becomes less individualistic, member of a head, the freedom of this people and his own liberation in the midst of this people. Such a conversion is basic and has transformed his relationship with Christas well as his ideas about human condition and freedom. Jesus Christ is present in the world, to the working class milieu, says the author. My mission is not to prepare his coming but, by listening to his Spirit, to discover his presence. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 71-83 |
| Abstraksi Narasi | : | In the first of the article, the author (a member of the Catechumate Team from Lyons) describes the itinerary of those who discover faith, the catechumenal path. In the second part, she looks at a relatively new situation: those who having been away from faith discover anew its value and price. We have here a rediscovery of baptism by people who had received it but without follow-up. A re-initiation process is called for. Many catechumens raise questions concerning the ultimate, the meaning of life, Christian religion. The discovery of faith and the demand for baptism imply that this desire is being orientated. The catechumenal parth leads to a three-fold realism: the mystery of the Gospel message in its full strength and newness but also the ensuring trials and difficulties; the mystery of one`s own darkness and complexity which leads to conversion: and finally a better appreciation of what Christian life is, through the experience of the Chuhrch. At the end of the catechumenal process, baptism becomes an enlightening experience, a discovery of the coherence of christian faith, a time of trial but also of thanksgiving. Some people have been baptized a birth and seek to live faith anew. Often, their Christian past has left wounds and they felt strangers to the Christian world, through at times with a half-concious desire to remain faithful. The time in between should not be idealized; it was a time in which they tried to grapple with the human condition and to asuume the limitations and weaknesnessesof human existence without faith, dogmas, clerical authority, etc. Deep down remained hidden a longing: a desire to hear a word, the expectation of healing and reconciliation with oneself ( and with one`s past), the search for a better knowledge and experience of Christian message. These people will e able to start or to restart in faith on condition that we rediscover the meaning of baptism as entry into faith. Something, says the author, which is of concern to all the baptized. |
| Nama Pengarang | : | Monique Foket, Marie-Louise Gondal, Stany Dembour, Marie-Paule Preat, Roger Gosseries, Jean-Marie Gle, Guido Stinissen, Dominique Vinck, Chantal Van Der Plancke |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 51-70 |
| Abstraksi Narasi | : | Is there any link between the teaching of religion in school and the experience of the mystics? One should not dismiss the question too quickly for, after all, mystical experience is nothing but Christian experience live to the full. Religious instruction and mystical experience should tend to the same goal: to come to know Jesus and to foster devotion to his person, to follow him in his commitment and mission. For the author, mystical experience as well as Christian experience, is always a matter of understanding, of feel ing devotion, of being committed. These three steps give the structure of the article. On such a jouney, one is lead to a critical distance for a better understanding of truth and also to the experience that it is good to be forllowing Jesus with all one,s being. Being the beneficiary of God`s loving mercy one cannot forget that mystical graces are also given for the benefit of others: the true mystic becomes brother/sister to all, committed and free for te service of the Kingdom. The testimony and experience of the mystics may loose their significance if religious teaching does not lead to better understanding of the encounter with God, pointing towards happiness offered to all through knowledge, devotion and sharing. This aspect would be lost if religious instruction was reduced to the mere transmission of knowledge. If we leave out the mystical dimension, we risk forgetting out roots, i.e. the humble following of the living Jesus to whom all religious instruction should lead and our need to be transformed till the body of Christ reaches its fullness. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 395-404 |
| Abstraksi Narasi | : | Satan is not easily spoken in catechesis. The article first illustrates the reticences of a few recent theological publications. A similar reticence is noted in Paul VI`s Creed of God`s people (1968), but John Paul II is at ease in the traditional language. Should we take the scriptural affirmations literally? Theology today is reluctant to reify evil as well as to personalise it. Other difficulties are connected with the history of ideas: the repression of sorcery, the common link made between the woman, evil and the devil. Modern psychology has moreover underlined the basic ambiguity of the Satan image and experience has shown its sometimes pernicious influence on children`s imagination and even that of adults. All these reasons militate in favour of muting, if not banning altogether, the ancient Christian talk on Satan, the devil, the fallen angels, the demons. One fact however can not be overlooked: the prevalence of Satan in the media and the place given to Satanism in our world. Surely, in the face of such pervasiveness, it is doubly urgent to speak of Satan, although a new vocabulary may be needed. The author gives a few landmarks. What the Christian believes shoul be seen in a positive manner in relation to the message of salvation and in reation to the person of the Savior. Natural catastrophes or physical evil should not be presented as the work of Satan. We cannot ignore the traditional imagery but should underline its symbolic dimension in order not to fall back on a new literalism. Doxology as an essential element of Christian prayer will place catechesis on the right path: the shadows that affect the Christian representation of the world disappear only in the perception of the glory of God and of His works. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 431-444 |
| Abstraksi Narasi | : | In the modern cultural context, marked by psychology and the social ciences, it is no longer possible for religious education to speak about the Virgin MAry in a naive way. To get the right perspective, the article first notes the criticisms and questions raised by psychoanalysis, sociology and feminism concerning Marian devotion and is effects. The idealisation of the Mother, the depreciation of sexuality, the value given to maternity to the prejudice of womenhood, the exaltation of the ideal woman as humble and servant are studied. The article also underlines the positive role that contemporary authors (not even specifically religious) assign to the MArian phenomenon in christian civilization: the place of tenderness and commpassion in the life of faith; the affirmation of the feminine in front of male supremacy; the humanisation of family life and the sublimation of energies for cultural and social purpose, especially in consecrated celibacy. The articles ands by underlining three orientations for a catechesis on Mary in which the human ad christian element are fully restored: to place Mary in the midst of her people without isolating her because of undue idealisation; to avoid erasing the matrimonial bond between Mary and Joseph and their common availability to the Word of God; to speak about the virgin brth, and of he virginity of Mary, from the standpoint of Christ`s resurrection, stressing the link with the pascal mystery, Christ`s death and new life. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 365-376 |
| Abstraksi Narasi | : | A few themes are nowadays proscribed by the catechists or by the catechized. Not the same topics and not for the same reasons. For the ``receivers``, some themes are to be banned: they come back recurrently (the Zachaeus story), generate boredom (the apostle Paul), appear repetitive or without interest (the symbolism of baptismal water). Moreover some themes are not received or cannot be dealt with because the go straight to the heart and touch people too personally. What is at stake is not only the stereotyped ad abstract repetition of the message but also the receptiveness of the hearers. For their part, catechists themselves do not like to handle somme subjects because they feel unable to tackle them properly and feel uneasy about them (the Trinity, the devil, sin, judgement, the Church as an institutiion, the infalibility,...). Sometimes, the topic does not catch or some external event pertubs the class. Unexpeted reactions from a participant can ruin the atmosphere of a celebration. Questions from the teacher fall on deaf ears, creating uneasiness or blocking the dialogue. A show of omniscience can have the same effect: clefts should not always be hidden. Our catechesis can not neglect the dark side of existence (anguish, doubts, unanswered prayers), that part of human experience whch takes into account sin and human frailty, suffering and midery in their harsh reality, not anesthetized in colourful poster. Some topics (the Holy Spirit, the theme of liberation) are ideologically charged. They should not be left out because they are the ``preserve`` of one group ot another. Slippery topics are embarassing but they reveal much about the human condition and are part of a life of faith lived in all its dimensions. In their own way they mark out the path for the Good News. |
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