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Bernardus Hendrani said:
Seksi Kerasulan Kitab Suci harus lebih aktif membuat umat mencintai Kitab Suci.Di sekian banyak lingkungan/wilayah berapa yang secara rutin (bukan saja musiman — Adven,Prapaskah dan Bulan KS) ada Pendalaman Alkitab?
Umat masih merasa takut PA.Apalagi ada imam sering dalam khotbahnya menyebut bahwa PA sering berakhir dengan perselisihan –siapa yang paling betul,siapa yang salah.Ini bisa benar tetapi tak perlu begitu.Jangan ada prasangka atau kecurigaan.PA/PI tidak harus dipimpin oleh imam atau suster.Belum tentu mereka ahli daklam bidang u.Banyak umat awam yang telah terbekali.Sayang bahwa “nabi tidak diakui di negerinya sendiri”.
Sampai kapan PA akan menjadi kesukaan umat?Sehingga dari PA,iman akan maju?
Bernardus Hendrani
# 7 January 2011 at 4:38 pm

hendra said:
Response terhadap sebuah tulisan dalam milis paroki
Menjelang Paska dan Natal atau bulan KS, selalu ada kesibukan yang terprogram dalam PI/PA dimana yang terjadi kadang sekedar baca buku panduan rame2. Kalau ditempat khusus dengan imam yang “konselebrasi” meski pake VCD rupanya juga membosankan dan sepertinya bukan sesuatu yang menarik. Di lingkungan saya akhirnya pertemuan malah berkembang menjadi hal2 yang umum namun aktual di paroki kita dalam hal2 spt penyelenggaraan ekaristi, completorium, dsb.
Selama dalam pelarian saya selama sebulan diluar, saya berkesempatan mengikuti bible study (istilah pastornya). Terdiri dari serangkaian sesi yang diumumkan langsung oleh pastornya saat ekaristi waktu penutupan disampaikan bahwa everybody invited at Room Maria at 8.00pm every Friday. Yang disampaikan ttg Paul’s discipleship. Surprise datang pertama kali bahwa peserta sekitar 100 orang memenuhi ruangan, catat nama, alamat dan noHP. Pertemuan dilakukan diruangan cukup besar tanpa AC hanya kipas2 besar, seperti kebanyakan gereja di Spore. Setahu saya yg pake AC hanya di Mount Batok dan Tempiness dari 8 lokasi yg pernaya kunjungi.Pastornya mengajar dengan formal pakai jubah, ikut bernyanyi dan ikut memainkan instrument musik saat break. Tanpa konsumsi dan bahkan minuman, Suasana agak formal seperti kalau kita masuk klas untuk belajar, dengan pelaksanaan tepat waktu, mayoritas datang hanya bbrp menit sebelum pertemuan mulai. Peserta variatif dari yang muda s/d tua dan setia mengikuti pengajaran pada sesi2 minggu berikutnya. Saya menilai ada daya tarik dari bible study karena yang disampaikan adalah pemahaman ttg siapa Paul, character dan personalitynya dan perubahan yg terjadi dari Saulus menjadi Paul, dst. Disampaikan referensi dan ilustrasi bukan yang dikarang-karang atau guyonan, namun pasti hasil dari baca buku atau ada sumbernya ditambah refleksi seorang imam yang mengajar. Pada minggu berikutnya ada gentle reminder melalui SMS agar datang pada sesi berikutnya. Yang disampaikan pastor adalah seperti yg biasanya kita peroleh dari buku2 referensi dan latar belakang yg menjelaskan apa yg ada dalam kitab Suci. Ada semacam kegembiraan mendengar Sabda dan pemahaman2 baru yang bisa dibawa pulang dp PI?PA masa APP?Adven?Bulan KS yang menguap begitu saja karena tidak ada daya tariik, bahkan sering terjadi dewbat atau diskusi yang isinya”mkenurut opendapat saya, dst…….
Alangkahnya baiknya bila ada di paroki dapat dikoordinir Sie KS menyelenggarakan bible study semavam ini sehingga diikuti banyak peserta yang haus akan pemahaman KS. Semacam yg disampaikan pastor Robby Wowor, OFM yg pernah saya ikuti kursusnya waktu lalu yang diikuti hampir 400 orang selama 3 bulan dengan interval setiap minggu. Atau semacam PA yang dibimbing pastor Hendra Suteja, SJ yang selalu diikuti hampir seratus orang setiap bulannya yang pernah saya ikuti di Permata Hijau.
Minat KS melalui PI/PA menurut pikiran saya bisa lebih menarik bila bukan sekedar ibadat APP/Advent/dan KS. Namun bila ada orang seperti pastor yang mau berbagi pengetahuan ttg KS, meski tidak selalu secara exagese tetapi membawa peserta menikmati KS dengan bimbingan pemahaman baru yang sering kita awam tidak menangkapnya. Dengan pemahaman KS barangkali kita lebih menjadi pengikut Kristus dan ajaran dengan lebih baik. Sabda yang bukan seperti dalam ibadat ekaristi dan homili2 belaka. Para pastor adalah mereka yang terpanggil untuk mengajar dan menyampaikan pemahaman Sabda dan isi KS secara lebih khusus. Semoga.
Salam,
Hendra
“………………………………………. Penulis baru saja kembali dari Pertemuan I MPP 2011 di Lingkungan.
Tahun ini diperagakan “cara baru” dengan menayangkan VCD yang menyajikan lagu
baru “Mari Berbagi” sesuai thema;pengantar & renungan yg dibawakan oleh 2 imam. Penulis percaya tentu “cara baru” ini sudah dikaji secara matang oleh para pakar di KAJ, namun penulis merasakan ada sedikit “kekakuan” pada per-temuan kali ini. Dari awal umat diajak untuk melantunkan lagu pembukaan yang “belum familiar”, salam, tobat,pengantar,doa pembuka-an (dibaca berdasar teks), bacaan KS,nonton VCD. Karena cukup memakan waktu, umat terlihat mulai boring,mulai resah, tidak fokus & tidak ada yang bersedia sharing atas bacaan KS.
Penayangan VCD yang terasa agak lama ditambah kondisi phisik sebagian umat yang kaum pekerja yang hadir ke pertemuan langsung dari tempat kerja, maka pertemuan MPP kali ini terasa kurang “hangat” & kurang interaksi di antara umat yang hadir. Pada hal kehangatan persaudaraan & interaksi di antara umat ini, menurut penulis, sangat perlu & penting di dalam membina & menggairahkan kepedulian umat basis pada hal2 nyata.
Demikian,sekedar pengamatan, semoga bermanfaat bagi bahan evaluasi. Selamat MPP tahun 2011..Tuhan berkati. [JD-14/3/11]
# 17 March 2011 at 3:50 pm

Bernardus Hendrani said:
Saya rasa perlu dicari cara yang lain (belum tentu dengan alat digital yang canggih)Supaya juga tidak tergantung banyak sedikitnya yang hadir,kesempatan mendalami Alkitab tetap menjadi prioritas.Lalu berdasarkan Firman berusaha menjadi insan yang mau AWARE (menyadari adanya kebutuhan),CARE (mau acuh terhadap mereka)kemudian baru bisa SHARE (berbagi apa adanya bagi yang kurang mujur).
Belum perlu memilirkan yang hebat-hebat yang scopenya nasional atau teritorial apalagi global.—>di paroli/wilayah/lingkungan keluarga dulu.Bacaan KS malam I,II,III,IV ada hubungannya.Tak perlu dipaksa-paksakan.Puncaknya adalah Perayaan Ekaristi dimana Kristus dipecahkan dan dibagikan terus menerus tanpa berkesudahan sampai akhir jaman.
Rasanya umat rindu bertemu untuk membawa pulang “sesuatu” bukan konsumsinya.Kapan ya,kita rindu pendalaman iman? Semoga akan tiba waktunya.
Bagaimana seksi Kerasulan KS?
B.H.
# 17 March 2011 at 6:14 pm

hendra said:
Tidak usah keren2 pake VCD dan juga wide screen cukup dengan kehendak baik dan kebersamaan PaPi bisa lebih menarik. Ada referensi konstitusi dogmatik Dei Verbum dari konstitusi dogmatis Konsili Vatican II dan baru saja akhir tahun 2008 Verbum Domini, surat apostolik terutama untuk para klerus barangkali kalau saja menjadi guideline PaPi akan jauh lebih Menarik).
“NOT A CHRISTIANITY ‘À LA CARTE’, ACCORDING TO HIS OWN TASTES…”
by Benedict XVI
Dear brothers, [...] we have heard the passage from the Acts of the Apostles (20:17-38) in which Saint Paul speaks to the presbyters of Ephesus, intentionally recounted by Saint Luke as the testament of the apostle, as a discourse destined not only for the presbyters of Ephesus, but for the presbyters of all time. Saint Paul is speaking not only with those who were present in that place, he is really speaking with us. So let us try to understand a little of what he is saying to us, at this time. [...]
“I have served the Lord with all humility” (v. 19). “Humility” is a keyword of the Gospel, of the whole New Testament. [...] In the letter to the Philippians, Saint Paul reminds us that Christ, who was above all of us, was really divine in the glory of God, humbled himself, came down becoming man, accepting all the fragility of being human, going all the way to the ultimate obedience of the cross (2:5-8). Humility does not mean false modesty – we are grateful for the gifts that the Lord has given to us – but indicates that we are aware that all we are able to do is a gift from God, it is given for the Kingdom of God. In this humility, in this not wanting to make an appearance, we work. We do not ask for praise, we do not want “to be seen,” for us it is not a decisive criterion to think about what they will say about us in the newspapers or elsewhere, but what God says. This is true humility: not to appear before men, but to be under the gaze of God and work with humility for God, and so really to serve humanity and men as well.
“I have never drawn back from what could be helpful, for the sake of preaching to you and instructing you” (v. 20). Saint Paul returns to this point after a few sentences and says: “I have not drawn back from the duty of proclaiming to you all the will of God” (v. 27). This is important: the apostle does not preach a Christianity “à la carte,” according to his own tastes, he does not preach a Gospel according to his own favorite theological ideas; he does not draw back from the task of proclaiming all the will of God, even the inconvenient will, even the themes that personally are not very pleasing.
It is our mission to proclaim all the will of God, in its totality and ultimate simplicity. [...] And I think that the world of today is curious to know everything. [...] This curiosity should be ours as well: [...] truly to know all the will of God and to know how we can and should live, what is the path of our life. So we should make known and understood – as much as we can – the content of the “Credo” of the Church, from the creation to the Lord’s return, to the new world. Doctrine, the liturgy, morality, prayer – the four parts of the Catechism of the Catholic Church – indicate this totality of the will of God.
And it is also important not to lose ourselves in the details, not to create the idea that Christianity is an immense package of things to learn. Ultimately it is simple: God has shown himself in Christ. Entering into this simplicity – I believe in God who showed himself in Christ and I want to see and realize his will – has content, and according to the situations, we can then enter into the details or not, but it is essential that above all the ultimate simplicity of the faith be made understood. Believing in God as he has shown himself in Christ is also the inner richness of this faith, it gives the answers to our questions, including the answers that we do not like at first and are nonetheless the way of life, the true way. When we also enter into these things that we do not like so much, we can understand, we begin to understand that it really is the truth. And the truth is beautiful. The will of God is good, it is goodness itself.
The the apostle says: “I have preached in public and in homes, testifying to Jews and Greeks about conversion to God and faith in the Lord Jesus Christ” (v. 20-21). Here there is a summary of the essential: conversion to God, faith in Jesus. But let’s stay for a moment with the word “conversion,” which is the central word or one of the central words of the New Testament, [...] in Greek “metànoia,” change of thinking, [...] meaning a real change in our view of reality.
Since we were born in original sin, for us reality is the things that we can touch, it is money, it is my position, it is the things of every day that we see on the news: this is reality. And spiritual things appear a bit behind reality. “Metànoia,” change of thinking, means inverting this impression. Not material things, not money, not the edifice, not what I can have is the essential, is reality. The reality of realities is God. This invisible reality, apparently far from us, is reality.
To learn this, and thus to invert our thinking, to judge truly how the real that must orient everything is God, this is the word of God. This is the criterion, God, the criterion of everything I do. This really is conversion: if my concept of reality has changed, if my thinking has changed. And this must then penetrate all the individual things of my life: in the judgment of every single thing to take as criterion what God says about this. This is the essential thing, not what I get now for myself, not the advantage or disadvantage that I will obtain, but the true reality, to orient ourselves to this reality.
We must precisely – it seems to me – during Lent, which is a journey of conversion, exercise anew every year this inversion of the concept of reality, namely that God is reality, Christ is reality and the criterion of my acting and of my thinking; to exercise this new orientation of our life.
________________
The complete transcription of the “lectio divina” held by Benedict XVI with the priests of Rome, March 10, 2011:
“Benedict XVI again explained what ‘lectio divina’ is in “Verbum Domini.” It is a “prayerful reading” of the Sacred Scriptures” that unfolds in four basic steps:
– the “lectio”: what the biblical text itself says
– the “meditatio”: what the biblical text is saying to us;
– the “oratio”: what we say to God in response to his Word;-
– the “contemplatio”: what conversion of mind, heart, and life God is asking of us.
# 18 March 2011 at 11:38 am

hendra said:
“Lectio Divina.” The Pope Takes Everyone Back to School
Benedict XVI has taught the clergy of Rome how to read the Sacred Scriptures. And also the seminarians. But his lesson is for all. And he has put it into practice in his book on Jesus
by Sandro Magister
ROME, March 17, 2011 – In the second volume of “Jesus of Nazareth,” just as in the first, Benedict XVI proposes an interpretation of the Gospels that is not only historical-critical, nor only spiritual, but simultaneously historical and theological: the only interpretation that, in his judgment, is capable of leading to an encounter with the “real” Jesus.
“It is a matter of finally recovering,” he writes in the preface to the book, “the methodological principles for exegesis formulated by Vatican Council II in ‘Dei Verbum’ 12. A task that, unfortunately, has hardly been faced at all.”
Pope Joseph Ratzinger had recalled these principles forcefully in an address at the synod of bishops in 2008, dedicated precisely to the interpretation of the Sacred Scriptures. And he reiterated them in the postsynodal apostolic exhortation “Verbum Domini,” released last year as the conclusion of that synod.
This kind of interpretation is so near to Benedict XVI’s heart that he is also taking it up more and more often in his encounters with priests and seminarians.
In recent days, he has done so twice: on March 4 with the students of the Pontifical Roman Seminary, and on March 10 with the priests of the diocese of Rome.
Pope Ratzinger has made a practice of gathering the priests of Rome around him at the beginning of each Lent. In past years he had responded to their questions. This year, instead, he gave them a ‘lectio divina,’ in commentary on a passage from the Acts of the Apostles.
Benedict XVI again explained what ‘lectio divina’ is in “Verbum Domini.” It is a “prayerful reading” of the Sacred Scriptures” that unfolds in four basic steps:
- the “lectio”: what the biblical text itself says;
- the “meditatio”: what the biblical text is saying to us;
- the “oratio”: what we say to God in response to his Word;
- the “contemplatio”: what conversion of mind, heart, and life God is asking of us.
With the students of the Pontifical Roman Seminary, the future priests of the diocese of Rome, in a meeting on the evening of March 4, Benedict XVI held a “lectio divina” on a passage from chapter 4 of the letter of Paul to the Ephesians.
The pope lingered over some key words, in their original language: call (which in Greek, he said, has the same root as “Paraclete,” the Holy Spirit, humility (the same Greek word that Saint Paul uses to indicate the self-abasement of the Son of God to the point of becoming man and dying on the cross), sweetness (the same Greek word that is found in the Beatitudes).
The complete text of the pope’s “lectio divina” with the seminarians of Rome is now available on the Vatican website, translated into various languages:
> “I am very glad to be here…”
With the priests of Rome, instead, Pope Ratzinger commented on what is called the “pastoral testament” of Saint Paul, his moving farewell address to the Christians of Ephesus and Miletus, related in chapter 20 of the Acts of the Apostles.
The “lectio” was held in the Hall of Blessing, behind the front balcony of the basilica of Saint Peter, the one on which the popes appear after they are elected, and for solemn blessings.
Benedict XVI spoke for more than an hour, off the cuff, with just a page of notes in front of him.
The transcription, with the necessary scrutiny, therefore took some time. And so when it was made public, it was by then seen by the media as too “old” for coverage.
As a result almost no one, except for the priests present, heard anything about it.
And yet the “lectio divina” held on that occasion by the pope is among those that deserve to be read and savored in their entirety. It is a prime example of adherence both to the letter and to the spirit of the Sacred Scriptures, in the footsteps of Origen, Ambrose, Augustine, Gregory, the Fathers of the Church, and the great medieval theologians. With lively attention to the challenges of the present time and to the impact of the Word of God on our lives.
# 19 March 2011 at 1:45 pm

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