| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 61-70 |
| Abstraksi Narasi | : | Roughly speaking, after of optimism in the wake of vatican II, the Church is today inclined to propose a negative image of the world. On the other hand, the church is equally perceived by most of our contemporaries in a negative manner. In many ways, the image of the churh is negative and she is perceived more as a hidrance and a brake than as a positive force in the welcoming and maturing of faith. Is there not a kind of reciprocity between these images, a kind of mirror effect: the lack of sympathy of the world for the Church? When the Church looks at the world negatively, underplaying its values, it richness and potentialities, the Church is perceived culturally in a negative way: as generating boredom, conservatism, intolerance, etc. And the Good News is thus perceived as something stifling, impoverishing. To break this vicious circle, the author proposes four rules or principles which contribute to a mutual appreciation : 1/ replace every word about Christian faith in its context of . in the etymological meaning of ; 2/ to create, to join in, to organize solidarity links and movements beyonds or rather before religious belonging; 3/ to be able to receive as much as to give; 4/ to try to be welcomed rather than to welcome, i.e. to trust in the other`s ability to welcome. What can be expected for tomorrow? That the Church without relinguishing her freedom to offer criticism in the name of the Gospel, does not throw on the modern an in the name of a God of Goodness (cf. Mt 20:15) but on the contrary learns from the world, encourages what is possitive and fosters solidarity. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 7-19 |
| Abstraksi Narasi | : | In Western Europe, values no longer depend on religion. Yet the roots of these values are real. Discussions on evanelization should take place in this context. Following J. Habermas, the author proposes to distinguish three areas of human activity: scientifico-technical, ethico-normative, expressive. In our culture, these three areas are getting autonomous and each one sets its own regulations and norms. Hence, two basic questions come up: first, how can Western democracies deal with and take into account fundamentalist movements; and second, what should be the regulating principle of an autonomous society and its overall purpose. Other questions are raised: should not the Christians churches come to terms more seriously with a autonomous culture/ will chistian tradition contribute to this new culture? In the face of value crisis, some argue that the Western world has given priority to techology and science; other feels that is has loast a sense of direction because of independence fom religious ideas and values. But, asks the author, what if the God of Jesus Christ was pleased with this autonomy of modern culture? The Gospel is ``Good News`` because it shatters false ideas and human conceptions of God. Does the proclamation of this Gospel allow all people-even unbelievers-to breathe freely and to lead a better life here on eart already? How to find a language which gives due respect to the God of love and is the affirmation not of doubts and scepticism but corresponds to the relation which a Christian would desire to live with God? Can we dream of an evangelization which would take into account the deepest wish of modern culture: an autonomy which promotes freedom and responsibility because it is based on a God of love, a God who favours complete reciprocity? |
| Nama Pengarang | : | Trois Itineraires, Jose Reding, Andre Fossion, Georges Nossent, Jorge-Julio Mejia, Jose Davin, Jacques Briard, Lucien Morren |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 95-107 |
| Abstraksi Narasi | : | Three full time catechists from the Lille diocese, in France, describe the evolution that led them to accept more and more catechetical and pastoral involvement. They describe their own personal itineraries along with the questions that came up: how to face up to new realities of today`s world, how toassume responsibilities and not want to be praised to the skies, how to answer the many and different calls, how a women can share pastoral leadership along with the dean. The language is vivid and the testimony direct. Of course, the situation is rather new and questions are just emerging. All three testimonies like to underline the fact that these responsibiliies are fascinating and full of promises. I/t is a joy to discover lay people participating more actively and taking greater responsibility for animating the Christian community. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 459-464 |
| Abstraksi Narasi | : | What is the future of our parishes? The author tries to answe the question of the basis of personal convictions and also in order to raise a few questions on current church functioning, for the future of our parishes can not be considered simply from the perspective of lack of priests. The article proposes four main lines around which to envisage and plan parish life: a community on the way to conversion, a community called to fraternity, a community where all are partners, a community with a mission. Our parishes will get the future which they start preparing today. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 437-450 |
| Abstraksi Narasi | : | What is at stake in an advertisement campaign? should a reigious congregation jump on the publicity bandwagon? The question can be raised and should be formulated thus: how to create an image which corresponds on the one hand to the mission of that Congregation and the values which they want to share and, on the other hand, to the needs and sensitivity of the target public. Taking as a basis for his analysis the newspaper campaign run by the Society of Jesus in the U.S.A. during the 80s., the author considers the question from the point of view of receiver, sender and message. When drawing upa publicity campaign, one has to take into account what one wishes to say (mission purpose, values, etc), to know to whom one speaks (the needs and aspirations of the audience) and how to say it. If to advertise is to make promises, what type of promises can a Religious Order make which he can reasonably fulfil? forthe author, if one avoids the inevitable snares of the media world and goes beyond the strictly merchant nature of advertisement, a religious order can produce religious images and join the publicity world. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 451-458 |
| Abstraksi Narasi | : | This article is a report on the Sixth Religious Education forum which took place in Madrid in April 1994. The theme of the forum was; Religious Education confronted by the challenges of cultural pluralism in europe. The three keynote addresses (by L. Gonzales Carjavel, F. Pajer and R. Korherr) are summarized. The article ends with an outline of the genearl conclusions of the forum. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 367-382 |
| Abstraksi Narasi | : | For the last twenty years, the German philosopher Jurgen Habermas has been trying go build up a theory of communicative behaviour (see his great work, Theorie des kommunikativen Handels, published in 1981). Communication hhere has nothing to do with the media world but concerns the conditions for life in society. The philosoophical horizon of Habermas is the questioning of the acquisitions of modernity, as axemplified in the critique of Horkheimer and Adorno, and the weberian interpretation of the western rationalization process. The paradigm of language, substituting the subject-object scheme, becomes for Habermas the principle of a new model of rationality, the only one acceptable in a disenchanted world which no longer acknowledges religion or metaphysics. The demands of intersubjective communication, which is dynamically geared towards common understanding, must guarantee the conditions of a coodinated action or the search for a social consensus. The artice ends with two questions raised by this ethics to Christian life, namely the proclamation of faith in a secularized world and the of truth. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 401-412 |
| Abstraksi Narasi | : | The Churches in Black Africa are beginning to take steps forward, becoming partners of their sister churches of Europe. Are there catechetical methods whch could inspire the European Churches, without simply copying but adapting? The aticle opens up with reflections on . Black Africa is an area of oral culture. For the author, oral culture is not just a culture without writings but a culture which implies a certain type of communication favouring symbols, a way of thinking concretely and of being in relationship. In the second part, the author presents two experiences of catechesis, one with univesity students and the other in a parish community. He finally offers a few reflections drawn from the principles of orality catechesis: the link with experience, the community dimension, the value of celebration, the role of written knowledge, the stress on symbolism.The principles on which orality is based are an interpellation for any form of catechesis. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 383-400 |
| Abstraksi Narasi | : | The notion of symbol is complex. It is nevertheless possible to distinguish two main interrelated areas. A symbol is first a sign of acknowledgment, of recognition, a sign of a covenantal bod. The symbolic order is at te same time a given reality and a task to perform. A second definition envisages symbol as a sign which, beyond its immediate meaning, captures and offers rich and complex meaning, meanin which can not be expressed otherwise. Theoretically everything can be evoked through symbols, but more particularly the individual`s unconscious, the conscious personal history, people`s history, the drama of human existence. In the second part of the article, the author underlines several aspects and functios of the symbolic dimension of hristianity: 1) Christianity constitutes a specific symbolic order, a new covenant, which assumes the realm of human alliances; 2) we find in christianity a few basic symbols (in both meaning of the world) such as the sign of the cross, the book of Scriptures, the Creed, the sacraments, the Lord`s prayer, etc; 3) Christian symboolism develops its liturgy, catechesis, theology, spirituality, art, as a symbolism develops its liturgy, catechesis, theology, spirituality, art, as a symbolic order rooted in the biblical tadition; 4) biblical symbolism symbolism can assume, in faith perspective, symbols from the unconscious, individual or collective; 5) creativity in the symbolic field is not closed: in a pespective of faith inculturation, Christianity gets constantly richer from new symbols: 6) Christian symbols can be taken up by the various cultures without implying faith commitment. Finally the author considers briefly the various tasks of catecesis and the priorities concerning initiation to symbolism: 1) to preset Christianity as the gift of a fraternal and filial covenant in the name of Jesus Christ; 2) to underline the function of the great christian symbols; 3) to discover the richness of biblical symbols; 4) to perceive in the Bible, the symbolic representation of the drama of human existence; 5) to be creative in te field of symbolism; 6) to learn to decipher the cultural symbols issued from the Judaeo-christian tradition. In a way the whole process can be seen as the access to the symbolic order of the new covenant; the joyful acknowledgment of the grace of God and fraternal love. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 413-423 |
| Abstraksi Narasi | : | Many Bible texts are built up in a concentrc way: the key of the text being in the centre as much as all elements of a seven branch candlestick hold together through its main twig. The author attempts to draw out a global perspective from Matthew`s gospel by analyzing the narratives on the seven mountains where Jesus climbed (Mt 4:8; 5:1; 14:23; 15:29; 17:1: 24:3; 28:16). Mountains are an important Bible term: a place where human beings, living on earth, ascend towards God and where God comes down from heaven to encounter people. The seven mountains of Matthew`s gospel delineate a well balanced structure. Such a structure underlines the heart ofthe first gospel and the value of its teaching more than a purely linear reading. |
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