| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 433-444 |
| Abstraksi Narasi | : | As long as the movies remained a show, the was no religious films as such. The film Joan of Arc by Carl dreyer was in this respect landmark: this classical film of the silent era is significant for i opened a door to the invisible and the sacred. In the fifties and the sixties, a large number of Italian films went along with and developed, in their own way, the undertaking of the great danish precurso. Reputed films author went into the domain of religion with an authenticity, a perceptiveness and and excellence that was quietly indifferent to commercial criteria. a few years later, during the expansion of sovieth totalitarianism, the Wes discovered with astonishment the poetical, dream-like and metaphysical metaphors of the Russian film director Tarkovsky. It was truly a cry of alarm by a dissident condemmed to exile, which castigated both coommunist dictatorship and contemporary attheism. The impulse is subsiding as, slowly but steadily, the seventh art is turning away from spiritual topics. For how long? Do contemporary artists and creators close themselves to the breath of the Spirit? |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 365-372 |
| Abstraksi Narasi | : | A dance scene from Billy Elliot suggests that cinema can indeed express truths about the human condition. But those who prefer other media would deny that it can do this better than they can. Cinema can affect more people than other media bcause it is seen around the world. The stage, music, the novel and the visual arts could all advances claims to be as powerful or more so vis-avis individuals, but have not the same spread statistically. Are most films nevertheless the myths of our time, to which teachers and preachers certain evils. Do people go to films in order to see people behaving badly, or is that merely what some filmmakers think? Shaft and the ethics of revenge. Mission Impossible II and the worship of athletic violence. Dogme`s prescriptive rules for cinematic truth discussed and largely dismissed. ``Historical`` films and their distortions of the past. disclaimer: Literal-minded denial of the value of fantasyand imagination not intended, but fantasies which present violence, sex and other forces thoughtlessly indulged in a being without harmful consequences are to be deplored, as are amateur psychologist who enjoy portraying mental illness. The nature of cinema conveys a sense (or illusion) of reality. compelling reality of Billy Elliot, funny Games and The Road Home. Few developments in the arts are irreversible, and film makers with artistics vision to contend with commercial pressues and the fact that humankind cannot bear very much reality. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 385-402 |
| Abstraksi Narasi | : | The cinematographic langage is capable of expressing faith. As much as any expression of Christian faith, it has on the one hand to be capable of articulating paradoxes and of communicating them in a symbolic way as well as to use correctly the laws of its specific language. On the other hand, it must submit to the basic requirements involved in the linking of image and faith, so as to avoid idolatry, at the three levels which validate the authenticity of the relationships between human beings and with God: the enthrament of one aspect of reality; the belief that everything is allowed, and the acceptance of oppressive power structures. The cinema possesses the ``ontological`` ability to resist these three snares and can contribute to the building of a full humanity. Indeed, cinema is am art form whose specific tools, cutting and assembling, can reveal simultaneously several symbolic levels (image, sound, light). It brings together social classes to whom an identical message is coveyed, though its meaning also depends on the interpretation of the viewers. Finally, its power of attraction touches upon the production of life, eal or imaginary. All these elements work together to make a ``well made`` fils an extraordinary language and convey the Christian faith. |
| Nama Pengarang | : | Almut Rumstadt, Monique Foket, Tom Aitken, Theodore Louis, Thomas Kroll, Claude Callens |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 373-384 |
| Abstraksi Narasi | : | Filmgoers are offered many topics and genres, from the creation human clones and machines in science fiction films to the question of faith in romantic comedies. What remains decisive nevertheless is the personal life experience of the spectator. Personal life determines the point of view and, in this way, the manner of judging a film. In modern society, it is unusual to speak about faith and few recent films deal directly with Christian faith. What maters is the person-as participant, actor, film critic,..- in all the dimensions, including their relationship with God. Contemporary cinema reflects the ethos of our society: there are people who maintain a living relationship with God and make this relationship visible, while others would deny such a relationship. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 331-342 |
| Abstraksi Narasi | : | To youth the church conveys the picture of something old, male, doctrinal and boring. This picture of the church overflows into Christian life as a whole. Matthias Ball looks at the the relationship between youth and society as such, and explainds how such an impression can be created and how the Church actually reinforced this preconditioned relationship. However, parish catechesis itself also portrays another image of the Church; but it does not make a lasting impression. Nevertheless, a vision of Christianity as feminine, young, responsive and supportive, has a good chance of helping the youth to integrate the Christian message in their life project and in ``composing their biography``. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 267-279 |
| Abstraksi Narasi | : | Confronted with the situation of the world, we wanted to impliment a radical social transformation, writes the author. The results are not what we expected. Today, we must urgently look for alternatives and recover the Subject, not in terms of falling back on the private and intimate world of the human person but with an open perspective. We should look deep inside each man and woman and find there new paradigms which manifest our condition of image and likeness of God. To be oneself is the firs step toward becoming a member of a community and taking part in social life as a human being. The article offers perspectives to rediscover and become aware of the importance of the subject inorder to realize one`s missions in the community and in a concrete social context. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 245-256 |
| Abstraksi Narasi | : | In our culture weare frequently concerned with the issue of knowing our body language. However, knowing how unaware to us our body speaks, is an equally important issue. Referring to the work of Marcel Mauss, Henri Wallon, Levi Bruhl and konrad Lorenz, the author shows how the body is the principal and privileged and support of the socialisation process. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 305-317 |
| Abstraksi Narasi | : | If catechesis is to have an impact on life orientation, it has to be rooted in its source, Holy Scripture. In this way, the rediscovery of Holy Scriptute and the reawakening of parish catechesis after the Second Vatican Council has led to a fruitful and stimulating cooperation in both areas. Holy Scripture can inspire and vivify parish catechesis, both in its content as well as methods. This is not without consequences for the catechists, the spiritual vitality of the parish as a whole, and the catechetical instruments. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 281-290 |
| Abstraksi Narasi | : | the ``bodily exercises of listening and awakening` are very simle exercises which we do every day but without being aware (to stand up, to shake hands, to call someone, to listen to music, etc). These exercises, linked to one anothe in a coherent process, help us to remain open to the others and to the world, and at the same time they awaken us to our own incarnated self, our affective experiences, our hidden life. They open us to listen to the Word of God and help to express ourselves in spiritual direction. Through these exercises, we discover that God comes to encounter us in our own histor. In our cultural context, such a pedagogy can play the role of a prefoundation in the retreats according to the Spiritual Exercises. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Lumen: A Journal of Catholic Studies |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 291-304 |
| Abstraksi Narasi | : | Abuses of the notion of crisis in the pastoral discourses require that we given again to the term ``crisis`` its originally positive and dynamic meaning, especially when speaking of the parish crisis. The European Churches try to handle the crisis with multi-pronged strategies: they give their own interpretation of the weaknesses of the catechetical proclamation; they interpret the various tensions in the pastoral field ( indifference/ radicalism; pluralism/ unity; etc); they look for responses in the four main areas of the crisis: in matters of belief, credibility, communication and ministry. Strategies are based on three major options: to learn from those we welcome; to wirness and to accompany; to encourage ecumenism. |
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