| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 191-200 |
| Abstraksi Narasi | : | Jesuit Euroean Volunteers offer young Christians the challenge to work for an with dropouts, prisoners, the homeless, refugees and immigrants, the elderly and disabled and so to root their faith by being at the service of justice and peace. Volunteers are lay people, women and men, young adults, aged 17 to 30, who find inspiration in the spirituality of the Jesuits. They live with one another in a community setting and choose a simple lifestyle, eliminating the needles clutter that complicates life. The JEV does not provide work for the volunteers whose professional activities remain outside, though in line with the main objectives of the JEV (teaching, hospital work, legal advice, catechism,...). Today JEV are found in the working class suburbs of European cities, from Vienna to Antwerp, Liperpool to Lille, Augsburg to Brussels. Projects are on the way in Ireland, Holland and Poland. Started in the U.S.A. in 1956 as the Jesuit Volunteer Corps, the originality of this new volunteer service comes from a fourfold challenge: the promotion of justice in the service of faith, the insistance on spiritual life in the Ignatian tradition of , the desire to build a community for a year and the choice of a simple life style. This commitment is for real and truly challenging, but on a temporary basis. Surely something new in the Catholic tradition. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 127-140 |
| Abstraksi Narasi | : | Jesuits are known today for their work in the field of education. Why is this so? What is the cause of the foundation of so many schools and colleges? What is the apostolic meaning of such an extension (from the opening of the Messina college in 1546 till the 6000 Jesuits working in education today) while the pedagogical project was not part of Ignatius` original inspiration, neither was it willed by his first companions. We must remember that, from the very beginning, Ignatius wanted to help others and he was keenly aware of the importance of culture and knowledge, for the candidates of the newly founded society but also for the youth of his time. There must be found the reason which led to the opening of educational institutions. What are the characteristics of Jesuits education? With the help of a recent official document on ``The characteristics of Jesuit Education`` (1987), Father Decloux evokes the education principles and methods which are at the roots of Jesuit education and the way Jesuits understand this mission. A few points are underlined: the positive value given to the created world, the importance given to human freedom in spite of the reality of sin, the central place given to the person of Jesus Christ, a committed education producing-in the words of Fr. Arrupe-, faithfulness to the Church, the pursuit of excellence undertaken by a teaching community of Jesuits and lay people sharing in the same mission, the use of evaluation and self-criticism. Does the article describe an ideal vision more than an existing reality? It surely sets things in perspective. If the Society of Jesus has found in the schools a place to embody so many elements of the Ignatian vision, we can understand that the teaching apostolate has been considered by the Jesuits as a priority even if the service of the Lord can be and has been exercised in many other ways. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 141-152 |
| Abstraksi Narasi | : | The article does not offer a systematic or historical study of the pedagogy of the Jesuits but recalls some counsels taken from the Spiritual Exercises and thus puts into light some key points of their pedagogy. These points are presented under six headings: 1. a pedagogy which is based on and awakens the desire to learn; 2. a pedagogy which is adapted to each individual persn, a person whose life becomes meaningful in realtion to the others; 3. a pedagogy which favours personal work and active involvment, learning by doing rather by listening; 4. a pedagogy which is not repetitious but knows the need of repetition-under different forms-to make sure that things are grasped and assimilated; 5. a pedagogy resulting from a concerted effort of teachers and pupils and, consequently, which never considers a pedagogical fraework as permanently satisfactory and takes into account the needs of all the pupils: 6. a pedagogy which considers ongoing evaluation as a condition of progress, self-evaluation but also external evaluation. Jesuit pedagogy has sometimes led to voluntarism. If the principles of Ignatius are well understood, they lead to real freedom, fulfilment and service. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 201-209 |
| Abstraksi Narasi | : | On 16 November 1989, six Jesuit priest (along with the cook of the community and her daughter) were assassinated by machine-gun. Nothing justified this barbarous act, aimed at people who were precisely fighting for peace and justice from the side of the poor. The Central American University (UCA) was well known for its positions in favour of peace and justice, against the violence of the Arena and of the armed guerilla. Vexatious measures and violent threats had often been made against the UCA. Today something has been broken but, with the help of the Spanish Jesuits, the UCA keeps its work going. Father Jon Sobrino belongs to the community of those six priests. In a moving meditation, he evokes the life and ideals of his companions. Spaniards who wished to share the sufferings of the people of El Salvador, Christians who met the Crucified Lord in the suffering poor, religious who contemplating the Incarnation in the manner of the Spiritual Exercises saw the world with the eyes of God and reacted with the very heart of God, Companions of Jesus who knew well a text from the XXXII nd General Congregation: >. |
| Nama Pengarang | : | Godefroy Pirsoul, Sobrino, Jon, Andre Linard, Bernard Pardonnat, Simon Decloux, Michel Bacq, Jesus Diaz Baizan, Andre Ravier, Andre Fossion, Louis Sintas, Jean-Marie Delobel |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 221-224 |
| Abstraksi Narasi | : | - |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 20-32 |
| Abstraksi Narasi | : | A scientist is invited to take part in a reflection of a catechetical and pastoral nature. This in itself is already a . Both science and technology contribute to the shaping of mentalities. Their influence is all pervasive, specially the reductive character and the objective approach of scientific activity. Equally significant is an intellectual approach which leads us to forget the distinction between what is and what is . Faith becomes a matter of choice, taste, subjectivity and not of truth, reason, objectivity. Hence it is essential to give full value to another mode of knowledge, |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 33-43 |
| Abstraksi Narasi | : | The European, Ecumenical Assembly (Basel, May 1989) gathered more than 500 participants, potestants, aglicans, orthodox and catholics-and an imporatant number of women among them-for discussion and prayer on the themes of , perhaps the biggest ever Assembly since the Reformation. The author, a member of the Belgian delegation, underlines the importance of the meeting in the context of the recent events in Eastern Europe (there were a good number of the Belgian delegation, underlines the importance of the meeting in the context of the recent events in Eastern Europe (there were a good number of representatives from these countries). But the meeting was equally important because it made European christians conscious of the link between the important problems of peace, justice and the integrity of creation and the relevance of these questions for our faith in Jesus christ. Moreover these problems concern all of us, Christians and non-Christians alike. Importance papers were delivered such as >, , , etc. The final document was adopted by an overall majority. Its introduction explains the purpose of the documen and the role of the Assembly. The following chapters underline the challenges to be met (chap.2) in the name of the faith we profess (chap.3), and this mplies confession of our sins and conversion to God (chap.4) in view of the future in Europe (chap.5). The last chapter concludes with a few recommendations. Work and reflection will continue at the national level (with the Peace and Justice commissions, Pax Christi, lenten campaigns). In spite of some Vatican drawbacks, the organisers hope that the Assembly has set in motion a wide reflection on the themes discussed and that the results of this reflection will be evident in the World Convocation due to take place in Seoul, Korea, in March 1990. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 71-83 |
| Abstraksi Narasi | : | Disabled persons form an estimated 5% of the total population. What is their place in modern society and in the Christian communities? The principle of integration is widely accepted and handicapped people are the limits and dangers of integration, or ``insertion`` as he prefers to say. For example, integration for a psysically handicapped can mean more autonomy-life in a separate flat with medical assistance, special facilities but it can also generate loneliness and isolation, a refusal to consider the reality of the disability. Moreover how far do disabled persons take an active part in decisions? How far can they speak for themselves? Are ``normal" people ready to discover what disabled persons can offer them and are they willing to receive help from them? The disabled person is not only a receiver but can become a giver to the full extent of his capabilities. From the beginning, but more specially in the secondhalf of this century, the christian community has been concerned to alleviate suffering and misery and many official documents bear witness to the effort to welcome the handicapped. Today disabled persons can and should be better integrated in liturgical assemblies and Church services, but they should also receive their specific place. Integration is not an end initself but a means for the good of the [erson. The author refers to a few initiatives and reaisations, tools for religious education, movements and associations, places of pilrimage. In spite of all this he can conclude than an effort still needs to be made to ensure that disabled persons take their rightful place-in the heart of our communities. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 45-60 |
| Abstraksi Narasi | : | Starting 25 years back, the article presents an overview of the Catholic Church in Latin America from Vatican II onwards. Five key points of the Council are underlined: the relationship between doctrine and life, the understanding of revelation as history, the Church as people of God and sacrament of salvation, ministerial priesthood, a new idea of the and the subsequent Church/world relationship. These five dynamic intuitions will transform the Church and be at the root of further developments in the following decades. Looking at the Latin American situation, the Medellin documents (1968) describe a society of structural injustice and poverty: hence the attention given to social reality and the necessary embodiment of Goepel values, the importance given to base communities, a conversion to community spirit and solidarity, the responsibility to contribute to the buiding of the Kingdom of God, the birth of liberation theology, a theology born out of a spiritual experience, an experience of God encountered in the midst of the poor. In its final document, the Peubla Conference (1979) reaffirmed the option for the poor and the significance of the Church`s mission to promote social change. Objections and difficulties arse (neo-conservative criticism of the Church came out and a real of committed? Christians can be written). Yet, the trend was set. Option for the poor as an essential condition for the buiding of God`s Reign unites all Christians in love and Brotherhood. But the crucial point today remains the attitude to be taken in theface of the massive social injustice prevailing on the continent. Several attitudes are described: 1/ some Christians, while hoping for social change, hesitate because of the danger of marxism; 2/ others accept the option for the poor but consider that any violence or class struggle is opposed to Christianity; however they ae not involved in active non-violence, neither do they analyse the root cause of injustice and oppression; 3/ others finally think it posible to be present as Christians in the midst of the struggles or scial processes and, in spite of the risks involved, they do not confuse the Kingdom of God with a social revolution. They take seriously the exigencies of justice and solidarity as constitutive of Christian involvement in Latin America. today conservative trends as well as religious and ideological control go against any moveent which tries to create social alternatives. The hope of finding new ways is jeopardized by increasing conflicts. The CEBs are struggling for survival. There are hesitations about involvement in politics. Sloeness and fatigue due to the desert heat in this new exodus! Nevertheless, the Spirit of God remains active and a source of hope. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 84-94 |
| Abstraksi Narasi | : | What characterizes the Gipsies? What are their values? The article first recalls how the Gipsies came to Europe in the 14/15th Century and describes the variety of groups among them: Tziganes, Manouches, sinti, wanderers, etc. According to the country of origin they are orthodox, muslims or catholics. Nomadism is an essential character of the Gipsies, yet in Belgium, nearly 70% of them live in houses or fixed caravans. The spirit of wandering remains and the Gipsy does not feel attached to a particular land. Rather what matters are the social links with other Gipsies. Most of them earn a decent living even if their life is precarious because they do not like to hoard. In Belgium, a chaplaincy was created in the `50s. The protestant Revival has touched them also and is today active among them. Many wanderers feel that in Pentecostalism they discover the real Christian religion and their authentic gipsy roots. Religious expression in prayers, music, gestures and Romany language as much as religious conceptions regarding the place of the Virgin Mary, the importance of the Eucharist, the ministerial priesthood: these are the points to which one has to be attentive for inculturation of the church in the gipsy world. |
Unduh Dokumen Berkas PDF Utama